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 Ancient Eiturgi) of tfje Cfjunf) 
 of aEnijlattti 
 
 ACCORDING TO THE USES OF 
 
 SARUM BANGOR YORK & HEREFORD 
 
 AND THE MODERN ROMAN 
 
 LITURGY 
 
 ARRANGED IN PARALLEL COLUMNS 
 
 BY THE REV. WILLIAM MASKELL M. A. 
 
 S)ecanti (ZBtJitinn 
 
 Jlontion 
 
 WILLIAM PICKERING 
 
 1846
 
 BX 
 
 ^/-f/ 
 
 -O 
 
 / "^t- 
 
 TABLE OF CONTENTS. 
 
 Page 
 
 HE Preface iv 
 
 Ordinarium Missaa 1 
 
 Canon 78 
 
 Additional Note 143 
 
 Cautelas Missae 168 
 
 De mode exequendi officium dominica prima ia Adveiitu . 177 
 
 Orationes pro rege in missis dicendse 184 
 
 Modus induendi et exuendi Pontificem • • 185 
 
 Praefationes 191 
 
 Benedictiones episcopales 198 
 
 Orationes fld wJSffn(/(/OT, etc 201 
 
 Liturgia S. dementis 203 
 
 The Order of Communion, from the first Common Prayer Book of 
 
 K. Edward VI 215 

 
 preface. 
 
 CHAPTER I. 
 
 N tlic Admonition entitled " Concerning the 
 Service of the Church.^'"' which succeeds, if 
 indeed it does not rather form a part of, the 
 Preface to our present Book of Common 
 Prayer, we find the following : 
 
 " And whereas heretofore there hath been great diver- 
 sity in saying and singing in Churches within this Realm ; 
 some following Salisbury Use, some Hereford Use, and 
 some the Use of Bangor, some of York, some of Lin- 
 coln ; now from henceforth all the whole realm shall 
 have but one Use." 
 
 In this passage the word heretofore does not relate to 
 the time immediately preceding the last review of the 
 Common Prayer in 1662, for during more than 100 
 years, (with the exception of the period of the rebellion, 
 and heretical ascendancy) there had been only one Use 
 of saying and singing in Churches. We must go back 
 to the beginning of the reign of Queen Elizabeth, and 
 beyond that again to the year 1549, when the Eirst Book 
 of King Edward the Sixth having been approved by Con- 
 vocation, was put forth and enjoined by the authority of 
 the Parliament and the Crown. In the Preface to that 
 Book, there is almost word for word the same injunc- 
 tion. 
 
 So, the " Act for the Uniformity of publick Prayers, 
 and administering the Sacraments and other Rites and 
 Ceremonies, &c. in the Church of England," (xiv. Car. 
 II.) begins : " Whereas in the first year of the late 
 
 b
 
 vi Iprcface, 
 
 Queen Elizabeth, there was one uniform Order of Com- 
 mon Service and Prayer, and of the administration of 
 the Sacraments, Rites, and Ceremonies of the Church of 
 Endand." And the Act alluded to, the first of Eliza- 
 beth, refers in like manner to the last year of Edward 
 the Sixth, declaring that then also there was " one uni- 
 form Order." These Acts, we may therefore say, recog- 
 nize the previous existence of various allowed Forms or 
 Uses. 
 
 There arc certainly some who very imperfectly under- 
 stand what is meant by these old Uses of the Church of 
 Entrland ; they have often remarked the passage which 
 I have quoted from the Preface to the Prayer Book, and 
 would be glad to learn something about it. AVheatley 
 and Shepherd, authors generally appealed to, pass over 
 without remark "the Preface:"' the latter however' in 
 his Introduction does say, that " it is deserving of notice, 
 that hitherto there had not been in England any one 
 service established by public authority for the general 
 use of the Church. In the southern parts of the island, 
 the Offices according to the Use of Sarum, and in the 
 northern, those of York, were generally followed. In 
 South Wales the Offices of Hereford were adopted, and 
 in North Wales, those of Bangor, &c. : " and so he passes 
 on. Nor does Dr. Nicholls in his Commentary make 
 any remark upon the passage. Bishop Mant in his se- 
 lection of Notes upon the Common Prayer, has referred 
 to Sparrow and Dr. Burn, who give no further information 
 upon the subject, except indeed that Osmund, the Bishop 
 of Salisbury, about the year lOTO, was the compiler of 
 the Use of Sarum. * 
 
 There are many again, who are better informed, but 
 yet have never had an opportunity of examining any 
 copies of the old service books which still exist, whether 
 from living at a distance from public libraries, or from 
 
 ' Introduction, p. xxxvii.
 
 Preface^ vii 
 
 some other cause. Scarcely two years ago, in the pre- 
 face to the first edition of this volume, I said my hope 
 was, upon a consideration of the circumstances which I 
 have briefly spoken of above, that an attempt to render 
 accessible these books or portions of them, would not be 
 unacceptable. I may now add, I trust without presump- 
 tion, that my expectations have been amply realized. 
 
 I have alluded to the difficulty of obtaining access to 
 these old books : for so rare are they, that except in the 
 libraries of the Bodleian, the University of Cambridge, 
 and the British Museum, it is almost hopeless to expect 
 to find them : occasionally, in a few instances, we may 
 meet with a single volume, a Horae, or a Manual, or it 
 may be even a Missal : but one book only will do but 
 little for the student ; if he wishes to understand the 
 subject, and to obtain more than a mere smattering of 
 knowledge about it, it can be only after a careful exami- 
 nation and comparison of the many volumes, among 
 which anciently the Offices of the Church of England 
 were distributed. 
 
 And there are better reasons even than the fact of 
 rarity, for making an effort to republish, in some form 
 or other, either all or parts of the old books : of late 
 years, the demand for them has increased tenfold, and 
 their price, always great, has naturally increased with 
 the demand : so as to put them, when they do occur, 
 beyond the reach of men who are nevertheless the most 
 anxious to obtain them. This has been one result of a 
 return to a more sound theological study than had cha- 
 racterized the clergy of an age, which has been emphati- 
 cally styled by the Right Reverend Prelate of this Dio- 
 cese, in a visitation charge, " an unlearned age." And 
 it could not but be so : for a chief object of enquiry cer- 
 tainly would be into the faith and practice, into the ob- 
 servances and the w orship of their own particular Church, 
 before as well as since the sixteenth century : and in 
 the pursuit of this, they would be no longer content to
 
 viii Iprcfacc, 
 
 rely upon garbled extracts, or the unfounded represen- 
 tations of iirnorant and prejudiced, or slanderous histo- 
 rians." 
 
 Before the Reformation the pul)lic Offices of the 
 Church of England were not contained, as they now are, 
 in one volume, but in many : tlu'v were perfectly dis- 
 tinct from each other, and intended for different pur- 
 poses. I do not intend in this place to enter into a de- 
 scription of these numerous books, as I have examined 
 at considerable length the whole subject in a Dissertation 
 pretixed to another work, the Moninnenta Uitualia. It 
 must therefore be sufficient for me to refer the reader 
 there, and extract one passage only from an edition of a 
 Portifvrhnn secundum usum Saruin, published by Graf- 
 ton and Whitchurch in 1544. This has at the beginning, 
 a privilege and license of the King under his great seal 
 to those printers, that they alone should print certain 
 " bookes of devyne servyce, and praier bookes, that is to 
 say, the Masse booke, y' Graile, the Hympnal, the Anti- 
 plioner, the Processyonale, the Manuel, the Porteaus, and 
 the Prymer." Of these books the "Masse booke" or 
 "the Missal," contained the rites and ceremonies and 
 prayers to be used in the celebration of the Holy Com- 
 munion. The " Graile" or " Gradual" contained, often 
 with the notation also, the various Introits, Offertories, 
 Communions, Graduals, Tracts, Sequences and other 
 parts of the Service. This volume was of course neces- 
 sary for the more solemn performance of the liturgy in 
 choir, and with the full attendance of the officiating 
 priest, and his subordinate ministers. 
 
 2 AUachcd to this jjassaj^e in then expressed, thongh I do not 
 
 the first edition, was a note, speci- think it necessary to repeat it. The 
 
 fving as an example, a writer of the place referred to, is the second 
 
 present day, Mr. Hallam; and I Chapter of his Constitutional Ilis- 
 
 allude to it, because I sec no reason tory of England, 
 for altering the opinion which I
 
 Preface. ix 
 
 Before we pass on, I purpose first briefly to discuss 
 what the meaning is of the term " Use." Upon this 
 question, the chief difficulty seems to be, how far, or if 
 at all, we are to include the varieties also which unques- 
 tionably existed of music and chanting ? How much of 
 ceremonies and rites, besides the bare words and order 
 of the prayers, ought to be included, is another question 
 and rests upon very different grounds : but when we 
 speak of the Use of the Church of Salisbury, or of the 
 Church of York, or Hereford, not only need we not in- 
 clude the chants and music, but rather, if we wish to be 
 precise, altogether exclude the consideration of them. 
 
 It has been said, upon the other hand, by writers who 
 take a different view, that the primary bearing of the 
 passage from the Preface to the Common Prayer Book, 
 before quoted " Whereas heretofore, &c." is " with refer- 
 ence only to the various uses of plain-tune in the several 
 Cathedral choirs," and it has been doubted " whether 
 there ever was a Lincoln Use in any other sense than a 
 different mode and practice of chanting." 
 
 But when we take up a missal according to the Use 
 of Sarum, and another of Hereford, and a third of York 
 or Bangor : or again a breviary or a manual of Salis- 
 bury or York, and compare them, we find most import- 
 ant and numerous variations. The notation may or may 
 not be contained in them ; very often of some portions 
 it is, but subordinate, and may or may not differ also ; 
 and in many service books, the Horse for example, is 
 almost always omitted. And, as I have just said, there are 
 numberless variations, which constitute the Use, and dis- 
 tinguish the Offices of one Church from those of another, 
 viz. different prayers : different arrangements of them : 
 different ceremonies to be observed in the administration 
 of the Sacraments : and whether a particular diocese of 
 England anciently adopted the Use of Sarum or the Use 
 of Hereford, would depend upon the acceptance of its 
 manual and missal, and other service books, and have
 
 X Iprcfacc* 
 
 no necessary reference to its mode of intonation. The 
 diocese of Ely, for example, mio;ht observe the Use of 
 the CMiurch of Sarum, and nevertheless adopt the music, 
 allowing-, that is, that there were material differences, of 
 the Church of York. Or it mig^ht retain some parts of 
 each, with other intonations proper to itself: all which 
 would have no influence upon the Use adopted by the 
 Ciiureli of Ely. But if, upon the other hand, a part of 
 the Offices of Sarum, and a part of Hereford, and a part 
 of York, were taken and rearranged, with an observance 
 of this one, and an omission of another ; this would con- 
 stitute a new Use, viz. of the Church of Ely. 1 do not 
 speak of one or two, and trifling diffbrences ; for these 
 might allowably fall under the head of peculiarities. 
 
 I do not mean to say that, in an improper and wide 
 sense, we may not include under certain circumstances, 
 the mode of intonation adopted and ordered by any 
 Church, in its Use. Thus, we cannot separate the no- 
 tation of a noted manual or missal of the Church of 
 Salisbury, from the Use of that Church, at the time 
 when the particular volume, which we may be examin- 
 ing, was written or printed. But the Book would still 
 be the missal or the manual, " secundum usum Sarum," 
 if there was not one musical note contained in it : or at 
 different periods during the 13th and 14th centuries, the 
 music may have varied very materially, and yet the Use 
 of the Church of Salisbury have continued one and the 
 same. 
 
 The references which the rubrics, especially of the 
 manual, frequently make to notation, aff'ect not as it 
 appears to me the question in dispute. Some cite, as a 
 proof that the music must necessarily be included within 
 the meaning of the term " Use," such directions as, 
 " Omnes orationes dicuntur cum ' Oremus' sub tone 
 pra^dicto ; " or " dicat Sacerdos sub tono consueto ; " or 
 "cum cantu sequenti;" or "dicat Sacerdos orationes 
 sequcntcs sub tono lectionis;" or, once more, "dicat in
 
 IPreface. xi 
 
 more prsefationis." But the ecclesiastical tones to which 
 these rubrics refer, either immediately follow, or pre- 
 cede : or they might be, as especially in the case of the 
 " tone of the lection" or " the tone of the Preface," well- 
 known and fixed, yet nevertheless not the same tone in 
 every diocese which adhered strictly to the Use of the 
 Church of Sarum or of York. They do not prove that 
 the same music was necessarily to be followed, as were 
 the integral portions of the public offices which made up 
 the " Use." 
 
 I do not deny therefore that the title " secundum 
 usum Sarum," or " ad usum ecclesise Eboracensis," or 
 " Herfordensis," prefixed to a Breviary, or Hymnal, or 
 Psalter, signifies sometimes in the printed books, not the 
 prayers only but the mode of singing authorized at the 
 time in those dioceses ; but then such books must be 
 noted : if they do not contain the music (which is not 
 unfrequently the case even of Psalters and Graduals) 
 they would still be, quite as properly and with the title 
 also, "secundum usum," as the case may be: and this 
 in its proper sense, relating solely to the variety and 
 arrangement of the prayers, hymns, and Psalter, rites 
 and ceremonies. 
 
 Some have said that "the Hymnarium, the Psalter, 
 the Gradual, and the Pontifical," are Choral Books, and 
 noted, and therefore that we cannot exclude music from 
 the notion of the term " Use." But not to speak of the 
 utter absurdity of calling a Pontifical a choral book, the 
 others did not necessarily contain the notation : and the 
 Psalter, for example, according to the Use of any Church, 
 is entirely independent of the tones which may accom- 
 pany it. Hence, when printing became general, we find 
 many examples of the Psalter "secundum usum" of 
 whatever Church it might be, with the lines ruled for the 
 music, which however is not printed also, but left to be 
 filled in with manuscript. This of course would seldom 
 happen in earlier ages, when the entire volumes were
 
 xii Iprcfacc. 
 
 manuscript : and therefore, affords an additional and 
 not a li^ht proof wliy we must not arj^ue hastily from 
 such expressions, as " cum tono sequenti," and " dicatur 
 hie cantus." Yet, in the same way, in MSS. we occa- 
 sionally find the services of festivals of late institution, 
 such as of S. Osmund, or of the Transfiouration, or of 
 the Msitation of tlic Blessed Vir<;in, fully arranged and 
 determined upon " secundum Usum :*' but the music not 
 written in, although the proper lines and spaces may be 
 left for it. 
 
 And it is in the sense in wliieh I have above explained 
 it, that we find the term Use employed by the ritualists : 
 it will be unnecessary for me to cite more than one ex- 
 ample, from Gavantus : wlio, describing what is meant 
 by the Breviary according to the Use of the Church of 
 Rome, says it is so called, because it contains the Prayers 
 authorized by that Church : and immediately before, in 
 a fuller explanation, he particularizes the Lessons, the 
 Psalms, Hymns, Legends, &c. and the Rubrics by which 
 each day's Office is to be ascertained ; but not one word 
 which has reference to the music-^ 
 
 It is not improbable that much of the doubt which has 
 been thrown over the term Use, has arisen from the fre- 
 quent occurrence of the verb caiito : " cantare missam 
 secundum usum," &c. But nothing is more certain than 
 that Canto does not always, especially in the earlier 
 writers, mean to sing in the modern acceptation. To 
 adopt the words of a most eminent w riter : " Cantare 
 missam priscorum phrasi illi dicebantur, qui sine cantu, 
 et privatim cclcbrabant."^ And so again IMabillon, 
 after citing a particular Canon, adds: " Verbum ctinendo 
 interpreter de privata recitatione, nee aliam interpreta- 
 
 ' Thesaurus Sacr. Hit. toin. ii. De Lit. Gall. p. 379. 
 />. 10. Compare MfthiWm. Dis- •* ]ioun. Herum Liturg. lib. i. 
 
 ([uisitio de Cursu Gallicano. i^. \ . coj,. xiii. 5.
 
 Preface. xiii 
 
 tionem scquentia patiuntur.''^ Thus an old " Expositio 
 Missse," edited by Cochteus,^ says : " Prima autem ora- 
 tio super corpus Christi futurum, secreta dicitur, et secrete 
 canitur." Which the margin explains to be " secreta 
 oratio legitur.'" And, once more, a passage in the " De- 
 fensorium Directorii" of the Church of Sarum, is very 
 much to the point. " Item ilia duo verba quae ponuntur 
 in multis festis, sic : Invitatorium triplex, nihil oneris 
 imponunt sacerdotibus qui dicunt ofRcium suum sine 
 nota : sed solum pertinent ad illos qui cantant officium 
 cum nota."^ Here the Use whether with or without 
 music would continue equally and perfectly the Use of 
 Sarum ; and no distinction as regards it, either depends 
 upon, or is involved in the addition of a chant. 
 
 But there would be no end of accumulating examples 
 of this sort ; and if the reader wishes to examine further 
 the whole subject which I have been discussing, I would 
 recommend him, among other books, especially to read 
 the dissertation of Mabillon " De Cursu Gallicano,'! to 
 which reference has ah^eady been made, and I think he 
 will be satisfied that music does not form, except in an 
 extended and improper sense, any part of what we ought 
 to understand by the term " Use" of a Church. 
 
 One word also, before I pass on, upon the expression 
 in the passage in the Preface to the Common Prayer 
 Book ; " the great diversity in saying and singing," and 
 '^ now from henceforth all the whole Realm shall have 
 but one Use." It is possible that the reformers, among 
 their multiplicity of plans, did intend to enforce an uni- 
 formity in singing also throughout the realm : but, what- 
 
 ^ De Cursu Gallicano. §.46. " Speculum Ant. Devotionis. ;^. 
 
 Gerhert de Musica, torn. i. p. 326. 140. 
 
 cites the same canon, and explains ' Monumenta Ritualia. vol. i. p. 
 
 it " de privata horarum canonica- 344. The reader will there find 
 
 rum i-ecitatione." See also p. 35.'>. the whole of that important trea- 
 
 559. &c. tise.
 
 xiv Iprcfacc. 
 
 ever they may have meant by the words just quoted, I 
 think that it is quite clear tliat the First Common Prayer 
 Book of K. Edward, and all succeeding ones, were not 
 in fact aimed at the abolition of varieties of music, but 
 of a variety of prayers, and rites, and ceremonies. This 
 object was effected. A diversity of singing nevertheless 
 continued, not only in different dioceses, but also in dif- 
 ferent churches of the same diocese : and I am not aware 
 that at present, there is any rule, except the Precentor's 
 pleasure, even for the daily singing in a cathedral. How^- 
 ever, we do not conceive the Preface to the Common 
 Prayer to be evaded, or the Act of Uniformity to be 
 broken by this, whatever may be said of other practices. 
 JNIerbecke, as is well known, about a year after the pub- 
 lication of the First Book, tried something of the sort 
 w liich the reformers hinted at ; but his book was unau- 
 thorized, limited in its impression, and never reached a 
 second edition :^ which it necessarily must have done, if 
 either the demand for it had been great, or an attempt 
 made to recommend it. Elizabeth in her Injunctions, 
 which were supplemental to Jier Act of Uniformity, and 
 were grounded upon an especial clause in that Act, at- 
 tempted to supply the deficiency : yet they did not enjoin 
 a particular or one mode of singing, but simply that there 
 be "a modeste and destyncte songe used in all partes of 
 the common prayers in the Churche.'-^ 
 
 The portions of the Missals which are reprinted and 
 arranged in this edition, form but a very small portion of 
 their respective volumes : but by far the most important. 
 
 ' See however a note in the Churches heretofore, there hath 
 
 Dissertation on the Service Books, ben Icvynges appointed for the 
 
 Moniiiiienta Rituulia. vol. i. p. mayntenaunce of men <k chyldreu 
 
 21. to use synging in the cliurch, by 
 
 meanes whereof the lawdable sci- 
 
 '•■ The 49th of these Injunctions ence of musicke hath ben had in 
 
 declares that " because in dyvcrs estimation and preserved in know- 
 
 C'olli'giate and also some paryshc ledge : the Qucnes maiestic
 
 Ipreface* xv 
 
 In examining them the student must bear in mind, that 
 although he may have expected to find greater and more 
 numerous variations between them, such variations were 
 not hkely to occur, even in so large a proportion, in the 
 Ordinary and the Canon. These, especially the last, 
 were parts of the Divine Service which were studiously 
 guarded against alterations, additions, or omissions : and 
 even changes of single words, and differences of arrange- 
 ment which he will find in them, constitute as decidedly 
 as far more considerable differences in other parts of the 
 books would, a variety of Use. And I do not hesitate to 
 say, that the distinctions of the ancient liturgies of the 
 Church of England, both between themselves, and the 
 modern Roman Use, in the Ordinary and the Canon, 
 are not only as great but greater, and more in number, 
 and involving points of higher consequence, than a pre- 
 vious acquaintance with these matters, before an actual 
 examination of the English missals would have authorized 
 us to expect. 
 
 It would be far too extensive a subject of enquiry, for 
 me to attempt even a sketch of the innumerable varia- 
 tions which existed in other parts of the English missals. 
 But, take for example the beginning of the Sanctorale 
 according to the Uses of the Churches of Salisbury and 
 York. The first is the service of the Vigil of S. An- 
 drew. In this, the Psalm, the verse after the gradual, 
 one of the secrets, and one of the post-communions are 
 different. Upon S. Andrew's day, the Psalm again 
 differs. Upon S. Thomas's day, the gradual, the offer- 
 
 wylleth and commaundeth, that understanded, as if it were read 
 fyrste no alteration be made of such without singing." 
 assignementes of levynge but that Injunctions gevcn by the 
 the same so remayne. And that Queues Maiestie. Imprint- 
 there bee a modeste and destyncte ed by Jugge and Cawood. 
 songe so used in all partes of the Anno, m.d.lix. Reprinted 
 common prayers in the Churche : in Cardwell. Doc. Annals, 
 that the same raaye be as playnelye i. 196.
 
 \vi Preface* 
 
 torv, and the post-communion arc different. Upon the 
 feast of the Conversion of S. Paul, the introit, the 
 Psalm, the sequence, and the post-communion. Upon 
 the feast of the Purification, the sequence, tract, offer- 
 tory, and secret. 
 
 Or again, compare one or two services from the Com- 
 mune of the missals of Hereford and Bangor. The ser- 
 vices " In nataU unius martyris et pontificis," agree only 
 in the Epistle and Gospel. For " many Martyrs," dif- 
 ferent lections, graduals, secrets, and communions are 
 appointed. And, once more, in the service for a Con- 
 fessor and Bishop, the tract, offertory, communion and 
 post-communion are different. 
 
 The Ordinary and the Canon therefore occupying, as 
 I have said, only a small part of the Missal, the rest of 
 that volume was filled with the various Collects, Epis- 
 tles, Gospels, Sequences, Graduals, etc. proper to the 
 great festivals and fasts, the Sundays, and to especial 
 occasions when the Church offered up especial prayers 
 in behalf, for example, of the king, or in the time of 
 any dearth, or pestilence. These were of course used, at 
 least many of them, only once a year : but the Ordinary 
 and tlie Canon were daily said. 
 
 In these latter, moreover, were contained those rites 
 which have been held from the earliest times to be essen- 
 tial to the valid consecration of the Holy Eucharist. The 
 several collections by Asseman, Renaudot and others, of 
 liturgies which have been used in different Patriarchates 
 of the Catholic Church, contain those portions which 
 are edited in the present volume : the other parts of 
 many are alto^'^cther lost, and possibly some of the earlier 
 liturgies had little else beside.^" As 1 shall have occa- 
 sion presently to observe, so liere also I may remind the 
 
 "* All that part, (says Bishop ancient Liturgies, is a latter addi- 
 
 Uattray, speaking of the Liturgy of tion to the service of the Church, 
 
 S. James) which precedes the Ana- as appears from the account given 
 
 j)hora, both in this and the other thereof by Justin Martyr, from the
 
 IPreface, 
 
 XVll 
 
 reader, that the Sacrament of the Supper of the Lord 
 was never, since its institution, administered without the 
 due ohservancc of certain appointed ceremonies and 
 prayers. These of course would be characterized du- 
 ring the first century of the existence of the Church, by 
 a greater simphcity than in after years : and this, solely 
 because many just reasons for the addition of other 
 prayers and rites had not arisen, or they could not from 
 the violence of persecution be allowed their due weight. 
 But as time went on, and the roll of the saints and mar- 
 tyrs increased, commemorations of them were added, 
 and collects, and hymns, and antiphons were increased 
 in number, and the Faithful sought to shew their deep 
 reverence for the Service itself, by a greater solemnity 
 in its performance ; all which was well fitting to the 
 Church of Christ, when she was no longer driven to ce- 
 lebrate her mysteries in secret places, and hurriedly, and 
 with the constant dread of cruel interruption. 
 
 Clementine Liturgy, and from the 
 19th canon of the Council of Lao- 
 dicea. By comparing of which with 
 other ancient authorities, we plainly 
 find that the service of the Church 
 began with reading of the Scrip- 
 tures, intermixed with psalmody ; 
 after which followed the sermon. 
 Then the aKpoou'i^svoi and d-urKTroi, 
 the hearers and unbelievers, being 
 dismissed, there followed in order, 
 the bidding prayer of the deacon, 
 and the collect of the bishop, first for 
 the catechumens : then after they 
 were dismissed, for theenergumens : 
 and after they were dismissed for 
 the competentes or candidates for 
 baptism : and lastly, after dismiss- 
 ing them likewise, for the penitents. 
 Then all these being dismissed, the 
 Missa Fidelium, or Service of the 
 Faithful, began with the Ivyri ha. 
 
 criuimrji, the silent or mental pray- 
 er, which is the first of the three 
 prayers mentioned in the Laodicean 
 Canon : the second and third are 
 said to be ha. ■nrpoo-'^ctjvrjirscos. And 
 these are the ^v^ai KOivai ycai vzitsp 
 'iauroov — xa< aXXcuv Tjxavtx^ov ■uxav- 
 rwv in S. Justin. Then after the 
 priests washing their hands and the 
 kiss of peace and the ju,7jr(^ xa.ta, 
 rivog, the deacons brought the ^oopa., 
 the gifts of the people, to the bishop, 
 to be by him placed on the altar : 
 and he having prayed secretly by 
 himself, and likewise the priests, 
 and making the sign of the cross, 
 with his hand, upon his forehead, 
 says the Apostolical Constitutions, 
 began the Anaphora. 
 
 Ancient Liturgy of S. James, 
 Pref. 3.
 
 xviii Iprcfacc. 
 
 CHAPTER II. 
 
 HE chief Liturgies wliich have been preserved 
 are those whicli are called St. James's, 8t. 
 Marks, St. Chrysostom's, St. Basil's, the 
 Roman, and preeminent above all these, of 
 an acknowledged greater antiquity than any, the Cle- 
 mentine. As I have reprinted this liturgy of St. Cle- 
 ment at the end of the present volume, it seems necessary 
 that I should make one or two remarks, by which it is 
 to be hoped the reader will be able to judge its value. 
 
 Theological questions and doctrines of the highest 
 importance, are involved in enquiries into the origin 
 and relative authority of the ancient liturgies. Some 
 writers upon the subject have boldly argued that the 
 Apostles themselves left an accurate Form, not merely 
 of the doctrine of the sacrament of the Blessed Eucha- 
 rist, but of rites and ceremonies and prayers, in short, a 
 Liturgi/^ according to which it should be administered : 
 and that this still exists either in the liturgy of Antioch, 
 or Alexandi'ia, or Rome. Those who hold this opinion 
 chiefly relv upon a passage in a treatise, generally attri- 
 buted to Proclus, Bishop of Constantinople in the 5th 
 Century, in which the writer states that the Apostles 
 whilst they were together at Jerusalem, before their dis- 
 persion into various quarters of the world, were accus- 
 tomed daily to meet and celebrate the Holy Communion ; 
 " et cum multam consolationcm in mystico illo Domi- 
 nici Corporis sacrificio positam reperissent, fusissime, 
 longoquc verborum ambitu missam decantabant." S. 
 
 " See the whole passage cited 94. And in i?ona. Rerum Liturg. 
 in G'erberl, De Cantu. toin. i. p. torn. i. p. 75.
 
 Preface, xix 
 
 Chrysostom also, (cited by Cardinal Bona,) in his 27tli 
 Homily, enquires ; " Cum sacras Coenas accipiebant 
 Apostoli, quid turn faciebant ? nonne in preces converte- 
 bantur et hymnos ? " 
 
 On the other hand it has been argued that the founder 
 of each Church required his converts to observe some 
 certain rites, which were essential to the validity of the 
 sacrament, and left them at liberty to add to these, 
 other prayers and ceremonies as they might think pro- 
 per. One thing is very certain ; that the Holy Scrip- 
 tures give us little information upon the subject : the 
 institution of the Supper of the Lord is related by three 
 of the Evangelists, and by St. Paul in the 1st Epistle to 
 the Corinthians : we are told that our Blessed Lord took 
 bread, and blessed it, and said, " This is my Body," and 
 in like manner that he took the cup, and blessed it, and 
 said, " This is my Blood : " but the words which He used 
 in blessing, and the exact form are not recorded. 
 
 That there was some Form observed in the first com- 
 munion which was celebrated by the Apostles after the 
 resurrection of their Lord, I think, we cannot doubt : 
 nor, that they who had been partakers and witnesses at 
 the institution of the sacrament would be very careful, 
 in their after celebrations, to imitate as far as possible 
 the Saviour's example. Indeed, this was a Divine com- 
 mand : what He had done, they were to do ; what He 
 had said, they were to say ; what He had offered, they 
 were to offer ; and power also was given to them, and 
 through them, to the whole Church for ever, of altering, 
 or adding to, or taking away from time to time, either 
 prayers, or ceremonies, or rites, provided that they were 
 not of the essence of the sacrament, and were intended 
 to meet the requirements of various ages, climates, and 
 countries, or to encrease the solemnity of the celebration, 
 or to promote the devotion of the people. And it was 
 this power which St. Paul claimed so unhesitatingly, as 
 having been bestowed by our Blessed Lord, when in the
 
 XX Preface, 
 
 same epistle before spoken of to the Corintliians, and 
 upon the very subject of the Eucharist, he adds : " And 
 the rest will I set in order when I come."^*^ 
 
 I must here consider a famous passage of Gregory the 
 Great : in which it has been said that he asserts, and 
 therefore he has often been called in to prove, that the 
 Apostles used no other prayer or ceremony than the Lord s 
 Prayer only. The words of S. Gregory are. " Ora- 
 tionem dominicam idcirco mox post precem dicimus, quia 
 mos apostolorum fuit, ut ad ipsam solum modo orationera, 
 oblationis hostiam consecrarent. Et valde mihi incon- 
 veniens visum est, ut precem, quam scholasticus compo- 
 suerat, super oblationem diceremus, et ipsam traditio- 
 nem, quam Redemptor noster composuit, super ejus 
 Corpus et Sano;uinem non diceremus." ^^ But all writers 
 agree, (that is, supposing the passage not to be corrupt,) 
 either that this assertion of S. Gregory is incorrect, or 
 that he himself intended more than the Lord's Prayer 
 to be understood. His argument, as it seems to me, is 
 not that the Lord's Prayer only was used by the Apos- 
 tles, but that neither they did, nor we ought to perform 
 the whole service without reciting it. As Cardinal 
 Bona observes,^* with whom agrees Le Brun,'^ at least 
 the words of Institution must have been added ; " additis 
 procul dubio verbis consecrationis." 
 
 That something must be added to qualify the state- 
 ment of S. Gregory is clear from the account of a very 
 
 '- Ch. xi. V. 34. Conf. J'un Es- dubitavit, quin eamdi'iii edocti fue- 
 
 jien. Jus. Eccles. Pars. II. sect. i. rint a Domino Apostoli, ut alia 
 
 tit. V. and .S'. Augustin. Epist. liv. omnia quae ad religionem Christia- 
 
 S 8. Also the place in Jienandtit. nam constituendam pertinebant. 
 
 " Verba Christi ad Apostolos, hac Ab Apostolis accepcrunt illam co- 
 
 ftrile in meam commemorationon, rum discipuli. etc." Dissert, p. 2. 
 ])rajccptum celcbrandae ex inslituto ,:, , ., ■ -^^ ^o 
 
 ("hristi Eucharistia; continent : for- 
 
 niani qua celebrari deborot, non ex- lorn. i. p. /o. 
 
 primunt. Nemo tamen Christianas ''' Opera, torn. ii. p. 82.
 
 IPreface. 
 
 XXI 
 
 early writer, the author of the Gemma Animce : " Mis- 
 sam in primis Dominus Jesus, sacerdos secundum ordi- 
 nem Melchisedech, instituit, quando ex pane et vino 
 corpus et sanguinem suum fecit, et memoriam sui, suis 
 celebrare hsec praecepit: hanc ApostoU auxerunt, dum 
 super panem et vinum verba quee Dominus dixit, et do- 
 minicam orationem dixerunt. Deinde succcssores eorum 
 epistolas et evangelia legi statuerunt, alii cantum, et alii 
 alia adjecerunt qui decorem domus Domini dilexerunt." "^ 
 And another, Walafrid Strabo, who lived some centuries 
 earlier and not long after S. Gregory, speaking of the 
 practice of primitive ages, " primis temporibus," declares 
 that although the Holy Communion was celebrated with 
 more simplicity than afterwards, yet " prsemissa oratione 
 Dominica, et sicut ipse Dominus noster prsecepit, com- 
 memoratione passionis ejus adhibita eos corpori Domi- 
 nico communicasse et sanguini, quos ratio permitte- 
 bat."^^ 
 
 Or again, the whole place from S. Gregory is made 
 agreeable to every other testimony of antiquity, by ren- 
 dering the word "ad" in the sense of ''post ;" of which 
 examples might be found in the best writers : and he 
 would therefore only intend to say, that before the con- 
 secration of the sacred elements, the Apostles were ac- 
 customed to repeat only the Lord's Prayer : and after- 
 wards consecrate the Eucharist. Which leaves the whole 
 question, except as to the ancient position of that prayer 
 in the Service, exactly where it was before/*^ 
 
 It is not improbable that sometimes during the violence 
 of persecutions, when the Faithful were forced to meet at 
 
 '" Lib. i. cap. 86. " Quum sine tabulis ac testibus id 
 
 ]7 T^ u T-' 1 .. ab eo affirmatum fuerit, consensum 
 
 De rebus Lccles. cap. xxii. . . , . t^ 
 
 73.7 7 n . A . , • /^or. minime extorquet a nobis. Et prae- 
 
 cipue quod aliter sensermt antiqui- 
 
 ^* Muratori, after citing the pas- ores Ecclesise Patres." Dissert, de 
 
 sage from S. Gregory,; adds : rebus Lit. col. 10.
 
 xxii Iprcfacc. 
 
 night and in places the most ohscure, the Blessed Eu- 
 charist was administered with the fewest possible rites, 
 and even the necessary prayers al)breviated. These 
 were extraordinary cases, which altord no argument 
 against the general tradition up to the apostolic age : and 
 upon tlie point that the earliest Form could not have 
 been very short, Justin Martyr is a sufficient evidence: 
 the text also from the 1st Epistle of St. Paul to Timothy, 
 wliich all the best commentators agree, relates to the 
 celebration of the Eucharist. " I exhort therefore that 
 first of all, supplications, prayers, intercessions, and giv- 
 ing of thanks be made, for all men ; for kings, and for all 
 that are in authority. ""-^ Neither must we forget that the 
 first Christian converts, whether Jews or Gentiles, had 
 been accustomed to the observance of ceremonies and 
 long prayers ; and there does not seem any reason to 
 believe, even if we had no evidence upon the other hand, 
 that the Apostles would so far oppose their prejudices in 
 this respect, as to celebrate the highest and most solemn 
 mysteries only by the bare use of the words, " This is My 
 Body ; This is My Blood :" and, of the Lords Prayer. 
 I have delayed to examine at some little length the 
 above assertion of S. Gregory, on account of the import- 
 ance which by many writers has been attached to it ; 
 especially by those who are always anxiously on the 
 watch for every shadow of argument, by which they can 
 hope to controvert the steady voice of all antiquity, 
 which declares, that from the time of the Apostles down- 
 wards some Form, some Liturgy, was always used in 
 every branch of the Catholic Church. Whether the 
 same Form was at first enjoined exactly in all the 
 Churches, the variations in the antient liturgies render 
 doubtful : but their constant agreement in substance, 
 and their uniform observance in the same order of some 
 
 '■' Ch. ii. V. 1.
 
 Preface. 
 
 XXlll 
 
 rites, make it certain that the Apostles did at any rate 
 require that order, and declare that those rites are essen- 
 tial. And we do not trace the establishment of these to 
 any canons of councils, nor do we name any age or place 
 in which they were not observed : so that the rule of S. 
 Augustine comes in, with a force not to be resisted : 
 " Quod universa tenet Ecclesia, nee a conciliis institu- 
 tum, sed semper retentum est, non nisi auctoritate Apos- 
 tolica traditum rectissime creditur."-" 
 
 Hence, (manifest interpolations having been removed,) 
 there are no differences in the ancient liturgies which 
 may not be attributed to the legitimate power vested in 
 the Bishop of each diocese, and more especially in each 
 Patriarch, to arrange the public Service of the people, 
 over whom he was appointed."^ That there should have 
 
 *" De Baptisrao. lib. iv. cap. 24. 
 
 ~^ " Etsi nulla supersit cum Oc- 
 cidentalium, turn Orientaliura Ec- 
 clesiarum Liturgia, quse eamdem 
 omnino faciem retineat, quam pri- 
 mis sajculis Christianae religionis 
 sortita fuit : certum tamen est, vel 
 ipsis iis saeculis incruentum Sacrifi- 
 cium celebratum semper fuisse, et 
 preces et ritus, hoc est Liturgiam 
 adhibitam in actione, quae omnium 
 praestantissimum Mysterium com- 
 plectitur. Accesserunt sensim aliae 
 Preces, Orationes et Ritus pro di- 
 versa Episcoporum pietate et inge- 
 nio, &c." 
 
 Muratori. Dissert, cap. ix. 119. 
 
 " At nihil simile circa Liturgias 
 Orientales et Occidentales observari 
 potest, cum omnes inter se ita con- 
 veniant, ut ab uno fonte, Apostolo- 
 rum scilicet exemplo et praeceptis 
 ad omnes Ecclesias permanasse 
 certissirae agnoscantur. Neque 
 aliunde tanta in sanctissimis myste- 
 
 riis celebrandis conformitas, quara 
 ex communi et omnibus nota tradi- 
 tione nasci potuit, cum Jacobus, qui 
 antiquissiraus eorum est, quorum 
 nominibus Liturgiae insignitse sunt, 
 nihil prseceperit de vino aqua mis- 
 cendo, de pronunciandis verbis 
 Christi Domini, deinvocando super 
 dona proposita Spiritu Sancto, de 
 mittenda absentibus, aut segrotanti- 
 bus Eucharistia, ut nee de multis 
 aliis, quae tamen ubique recepta 
 fuisse et usu quotidiano Ecclesia- 
 rum frequentata negari non potest. 
 Nihil princeps Apostolorum Pe- 
 trus, aut Antiochiag, aut Romae 
 scripsisse legitur, nihil Paulus, nihil 
 alii : sed quod acceperant a Domi- 
 no idem tradebant novis Christia- 
 nis. Multo minus Basilius et Chry- 
 sostomus novas offerendi sacrificii 
 Eucharistici formas instituere po- 
 terant : ut neque a Gelasio primum 
 aut a Grcgorio magno Romana mis- 
 sa, neque ab Ambrosio Ambrosia-
 
 X\1V 
 
 Ipicfacc. 
 
 hcon an exact agreement, both in words and ceremonies, 
 cannot be expected; but tlio varieties were not of such 
 consequence, or in sd great a number as to affect the unity 
 of the Faith. " MuUa pro locorum et hominum diversi- 
 tate variantur," says FirmiHan in his Epistle to S. Cy- 
 prian, *' nee tamen propter hoc ab ecclesia? catliohciP 
 pace atijue unitate discessum est." They who will not 
 acknowledge any agreement, because in some matters of 
 less consequence they find much variety, might as well 
 expect a sameness throughout the world of civil rig;hts, 
 and customs, and observances. Not so argued one of 
 our own Archbishops, S. Anselm. " Queritur vestra 
 reverentia de sacramentis Ecclesi* : quoniam non uuo 
 modo fiunt ubique, sed diversis modis in diversis locis 
 tractantur. Utique si per universam Ecclesiam uno 
 modo ct concorditer celebrarentur ; bonum esset et lau- 
 dabile. Quoniam tamen multae sunt diversitates, quae 
 non in substantia sacramenti, neque in virtute ejus, aut 
 fide discordant ; neque omnes in unam consuetudinem 
 colligi possunt : a^stimo eas potius in pace concorditer 
 tolerandas, quam discorditer cum scandalo damnandas. 
 Habcmus enim a Sanctis Patribus, quia si unitas servatur 
 charitatis in fide Catholica, nihil officit consuetude di- 
 versa. Si autem quccritur unde istte natce sunt consue- 
 tudinum varietates : nihil aliud intelligo, quam humano- 
 rum sensuum diversitates."*'^ 
 
 na, Gothica a Leandro, Gallicana litiirgiarum." Penaitdot. vol. i. 14. 
 vc'tiis a Gallicaiiis epLscopis facta? 
 
 sunt. Vcrum cum nota ossct oni- — Ad Waleranni querelas, Ile- 
 
 nibns vetus et Apostolica forma, sponsio. Opera, p. 139. Com- 
 
 quaj paucis verbis constabat, earn pare also S. Augustin, Epist. 54. 
 
 onmes sccuti sunt, ncc ab ea rcces- S. Jeromi-. Tlp'ist :28. and 1 vo Car- 
 
 serunt : orationes qua? inter sacra notonsis, lipist. 2. Cited bv Bona, 
 
 (licebantur, cunj multx esscnt, sclo- tmn. i. p. 90. Also, Catalani, Pro- 
 
 gcrunt, novas etiam addiderunt, legumena in Pontif. Rom. cap. ii. 
 
 tandcniquc ne perturbatio inter fi- G. Azcvedo. De Diviiio Officio. 
 
 deles nasceretnr, quasdam perscrip- Kxercit. x. Pinius. De Mozctr. Lit. 
 
 scriuit, et lia^c origo fuit diversitatis cap. i. § 1.
 
 IPrefacc. xxv 
 
 This power, which troiii the nature of the office of the 
 episcopate was vested in the Bishops of the Church, to 
 accommodate the rites of public worship to the require- 
 ments of their people, was very moderately exercised, 
 though fully allowed and in reality unlimited, so long as 
 the essentials of the eucharistical service were preserved, 
 and nothing introduced which was obnoxious to the One 
 Holy Catholic Faith. During the first three centuries 
 there were more reasons than in after-years, why indi- 
 vidual Bishops should not hesitate, upon their sole autho- 
 rity, to make, if they thought it desirable, even consider- 
 able alterations in the liturgies of the Church, For, 
 upon every occasion of doubt or difficulty which arose, 
 they could not, in the persecutions to which they were 
 exposed, ask advice of other of their brethren, much less 
 meet together in a General Council. But when they 
 did so meet, it is clear from some canons of two of tlie 
 earliest councils whose records have come down to us, 
 that liturgical and ritual matters were not overlooked. 
 Thus the 2nd, 3rd, and 4th, the 8th, 9th, and 41st of 
 the Apostolical canons, and several also of the Eliberi- 
 tan council have reference to such points. 
 
 Here we approach another question : in what age 
 were liturgies first committed to writing ? Some have 
 contended that the Apostles were themselves the authors 
 of those several liturgies which claim their names : 
 but so great is the majority against them, that we may 
 say it is agreed upon, that they were not. There is no 
 account of any such composition in the works of the first 
 fathers : and surely, if no others had, Origen or Jerome 
 would have made some mention of it. Councils, at least 
 the very early ones, are silent, and these would have ap- 
 pealed to a written Apostolic liturgy, if they could, 
 against the errors and teaching of heretics. Both Ter- 
 tullian, when speaking of the eucharistical rites,-* and 
 
 •^ De Corona, r. 4.
 
 xxvi Iprcfacc. 
 
 S. Cyprian,-' upon the question of mixing water with the 
 wine, appeal to tradition only : which we can scarcely 
 conceive they would have done, had they known of any 
 liturjiv written ])y an Apostle. If, once more, such ever 
 existed, it would prohahly have heen amonjT the number 
 of Canonical Books, and so included in the GOth canon 
 of the council of Laodicea. Any addition to, or altera- 
 tion in it, must have been instantly disallowed ; but we 
 know that alterations were very anciently made, and 
 prayers if not essential left out, or inserted, in some of 
 the liturn^ies claiming to be Apostolic. 
 
 The date at which they were first committed to writ- 
 ing is open to far more dispute ; perhaps, not for the 
 first two centuries. Renaudot is clearly of this opinion ; 
 he says it is beyond all controversy, and cites S. Basil, 
 De Spiritu Sancto, cap. 27. The place is of great im- 
 portance, in more respects than in its bearing upon this 
 question, and I shall therefore extract it, according to 
 the text of the Paris edition, 1839- "Ojoi/ (^^ toj Trpurov 
 
 KXi KOmOTXTOV TTpUTOV [Alir\(T^u) TiC TUTTtfJ TOV (TTXVpOV TOU? £Jf TO Ol/O- 
 
 fxx TOV Kvpiov i^fxoov Iricov XpKTTOv TiATTJXOTaf xaTa(r7]jM.a»>£(r6«j, 
 TK SiX ypxix^oLToq SiSx^xq ; To Trpo? ai/aroAa? Tsrpxp^xi xxtx 
 Tr,v TrpoTS-o^YiV, 7^o^o^ iSiSx^iv rifxxg ypxy.fMX ; Tx Tr,g STriXAr^crEcog 
 
 pr,[JI.XTX iTTi TJJ XVX$H^H TO'J XpTO'J T»)f Enp^apiCTTta? >C«i TOV TTO- 
 
 Tnpiov Trj? ivXoyixg, Tig tuv xyiuv syypx^ug ri/xn/ xxTxXiXonrfu ; 
 Ov yxp Sri Tovroig xpxovy.i^x, wv o XTroiTToXog ?) to ivxyyiXiov 
 E7ri[xi/r,(Tvri, xXXx xa» izpoKiyo^iv y.xi nnXiyo^iv iTipx, ug [xsyx- 
 ArI^ sp^ofTa Trpog to fxv(TTripioi/ Tru/ kt^vu, ix. Trig xypx<pov $i$x<Txx- 
 
 Ataf TTXpxXxpOVTig. EvXoyOVfXBV Sc to T£ vSup TOV (^XTTTKTIXXTOg, 
 
 XXI TO iXotiou Tr\g ^p^rtug, xxi TrpotrsTi xvtom tou ^xirTi^ofxivov. 
 Atto ttojo;!/ iyypx^(t:]/ ; Ovx xtto Tr,g <r*W7rWjU,£ni? xxi [xvCTixrig ttx- 
 fixooccug ; T» oe ; xvTriit tou tXxiov t>iv vpurtv ti? Xoyog yiypxu- 
 IxiMog i$i$x^t ; To $i Tpig |3a7rTi^£o-6ai toi/ xv^wttov, Trohn ; AXXx 
 01 (j<Tx TTipi TO pxvTKTfjLX, X7roTX(r(Ti<T^xi Tui cxTxyx XXI Toig xyyi- 
 
 ''* Epist. 63. A(( CceciUum.
 
 Preface. xxvii 
 
 KOii a7roppr\TOv aiaix,(Txcx,Kiocg^ r\v iv a.TroXvnrpocyfji.ouriTU} y.a,i ocirspap- 
 ya.<n(ji (nyvi oi 7ra,TBp£<; rjfxuv scpvXoi^a,:/, KOcXcog sxstvo Si^iSocyixivoi, 
 rwv [j.v<rTr\piwv to (Tiy.]/ov (TiuiTri/) J'jao-w^fO-Oaj ;" Renaudot llOWevei* 
 
 and Le Brun who agrees with him, and even goes so far 
 as to assert that for four hundred years no liturgy was 
 written, interpret the words of S. Basil in a sense which 
 he certainly did not himself intend. His argument in 
 that part of his treatise is directed solely to the question 
 of the canonical and sacred Scriptures : nor is it unusual 
 for that father to speak of customs and rites as un- 
 written, which are not found expressly so laid down and 
 explained. 
 
 Another argument by which we may conclude that 
 until the end of the second century liturgies were not 
 committed to writing, is, as Renaudot observes, that 
 although we find frequent mention made of the Scrip- 
 tures being given up to the heathens through fear of 
 punishment or death, we have no instance of any book 
 of ceremonies or public worship : neither would the per- 
 secutors have inquired so cruelly b}^ torture, what mode 
 of ofifering and sacrifice the Christians observed, if they 
 could have procured a written liturgy. 
 
 Upon the other hand, as I have already said, it has 
 been argued that liturgies w ere in all ages written : and 
 the chief diificulty of unwritten Forms seems to be, that 
 the length of them would have rendered it impossible 
 that, generally, priests should have been able to celebrate 
 without a book. But it is not necessary for us to sup- 
 pose that more than the solemn portions were preserved 
 and handed down unwritten : certainly the psalms, and 
 lections from the Scriptures, the Epistles, and the Gos- 
 pels, and very probably long prayers and thanksgivings 
 also w^ere not forbidden to be written : and therefore we 
 may conclude that in its strict sense, no liturgy was 
 written for some ages, because certain indispensable and 
 essential rites which constitute a Liturgy, were handed
 
 xxviii Iprcface. 
 
 down by tradition only. And we have a very remarkable 
 proof how late this disinclination to commit those parts 
 to writinjr was cherished in the western Church, from a 
 letter from Innocent I. to a Bishop, Decentius : who 
 had applied to him for the Roman Use ; *' Seepe Dilec- 
 tionem tuam ad urbem venisse, ac nobiscum in ecclesia 
 convenisse non dubium est, et quem morem vel in con- 
 secrandis mysteriis, vel in ceeteris agendis arcanis teneat, 
 cognovisse ; quod sufficere arbitrarer ad informationem 
 ecclesise tua?, vel reformationem, si prsedecessores tui 
 minus, aut aliter tenuerint."*^ 
 
 It was from a holy reverence that the Church re- 
 quired her priests thus to celebrate from memory. 
 Among her doctrines none were so scrupulously con- 
 cealed, little less from the catechumen than from the 
 unbeliever, as were those connected with the Blessed 
 Eucharist. It was not from her admitted children that 
 she soujxht to hide them, but from men who were her 
 avowed enemies, or unproved candidates for her privi- 
 leges. She knew and remembered her Lord's command, 
 " Give not that which is holy unto the dogs, neither cast 
 ye your pearls before swine, lest they trample them under 
 their feet, and turn again and rend you." 
 
 Ilenco therefore it was that, except in the 1st Epistle 
 to the Corinthians, S. Paul in all his writings has not 
 made any plain mention of this Sacrament ; and then 
 there was abundant reason, from the necessity of the 
 case, not only why he should speak of it, but openly and 
 freely. For the very abuse which he was endeavouring 
 to correct, viz : permitting unworthy persons, and per- 
 haps not even members of the Church to be present at 
 the Holy Communi(m, had admitted these already to the 
 knowledge of much connected with the solemnities of 
 the celebration of it. As a very learned writer has 
 
 '' Cited by Le JJrun. Opera, torn. ii. />. 18.
 
 Preface. xxix 
 
 further observed : " it was not in the Apostle's power to 
 conceal the outward part of the mystery from them, 
 w ho by the countenance of their new teachers had been 
 emboldened to break in upon the Eucharist, without 
 being* duly qualified ; and therefore the only way that 
 he had left to him, to prevent their further contempt and 
 abuse of it, was to let them into the fuller knowledge of 
 it."^*' Such an exception, as we can see so evidently the 
 cause of it, confirms the rule which it is not to be denied 
 S. Paul appears most carefully at all other times to have 
 observed. 
 
 And we have further proof how carefully our Saviour's 
 caution was obeyed from the very obscure manner in 
 which the ante-Nicene fathers, when they speak at all, 
 speak of the Eucharist : so obscure indeed, especially 
 near the apostolic age, that none could understand their 
 import except those who had been fully admitted into 
 the communion of the Church. No article relating to 
 it w^as inserted into any Creed ; and the very probable 
 reason has been given, which must occur to every reader, 
 that Creeds were forms of faith, to be taught the cate- 
 chumens in order to their baptism : but not so the Eucha- 
 rist ; which w^as considered too sacred to be spoken of in 
 w^ords at length, but to the perfect only."^ Take also, 
 
 2« Johnson. Unbloody Sacrifice. settled in the Faith. " Difficulta- 
 
 VolA.p. 57. The same writer has tern rei prooemio," says that Father, 
 
 some very forcible remarks upon the in his epistle to Evagrius, " exag- 
 
 omission by S. Paul in the Epistle gerat dicens, super quo multus est 
 
 to the Hebrews, of any notice of nobis sermo interpretabilis, non 
 
 the prefiguration of the Christian quia Apostolus id non potuit inter- 
 
 vSacrifice, in the oblation of Mel- pretari, sed quia illius temporis non 
 
 chisedeck : there was apparently, fuerit. Hebraeis enim, id est Ju- 
 
 but for some powerful motive, every dseis, persuadebat, non jam fideli- 
 
 reason why he should then enter bus, quibus sacramentum passim 
 
 into it : and this, as S. Jerom tells proderet." 
 
 us, was because he thought it not " Upon this, .Johnson has the 
 
 proper to discourse of that Sacra- following. Unbl. Sacrifice. Vol.1. p. 
 
 ment familiarly to people, not yet 2(35. " The reasons they had for the
 
 XXX 
 
 Preface. 
 
 for example, the famous passage in S. Justin : in a part 
 of liis Apology, where he is giving an account of the 
 
 concealment of these mysteries (of 
 the Sacraments) were in sum, to shew 
 the great esteem they hail ot them, 
 and which they by this means en- 
 deavoured to imprint upon all that 
 were admitted to the knowledg-e 
 and enjoyment of them : and at the 
 same time to guard, and if possible 
 secure them from the flouts and 
 objections of Jews and heathens, 
 and of all whom they thought too 
 light and frothy, to be entrusted 
 with things so very weighty and 
 serious, and yet of so peculiar a 
 nature, that there was nothing in 
 the world, that could in all respects 
 be compared to them. For they 
 justly believed that a Divine Power 
 went along with the Sacraments, 
 which was reason enough why they 
 should set the highest value upon 
 them, and desire that others should 
 do so too ; and yet they knew the 
 visible signs of these Sacraments to 
 be heggarhf eleinents, things in 
 their own nature very cheap and 
 common ; and they might without 
 the gift of prophecy, easily foresee, 
 that the enemies of Christianity 
 would always be ringing in the ears 
 of all that were well atfected to 
 Christianity (as the Deists and 
 Quakers are perpetually labouring 
 to persuade our people) that there 
 can be no such effects of Water, 
 Jiread, and ^Vine, as priests of the 
 Christian Church would have them 
 believe. And there is one thing 
 peculiar to the Eucharist, which 
 made it more liable to scoffs, than 
 ajiy other ])art of our religion ; 
 
 which is that the Uread and Wine 
 were believed to be the very Body 
 and Blood of Christ ; no wonder if 
 they were much upon the reserve 
 in this point ; since all must be 
 sensible, that nothing in the Chris- 
 tian Theology, could have afforded 
 more agreeable entertainment to 
 the drolls and buffoons of the age; 
 for whatsoever is most extraordi- 
 narv, and elevated above the con- 
 dition of other things, which seem 
 to be of the same sort, lies most 
 exposed to profane wit and mirth, 
 when that which gives it its worth 
 and excellency, can only be believed 
 and not seen : and no doubt Ter- 
 tullian spoke the sense of all the 
 learned Fathers of his own, and of 
 the succeeding times, in those ob- 
 servable words, ' Nil adeo quod 
 obduret mentes hominum, quara 
 simpUcitas Divinorum operum, quae 
 in actu videtur; et magnificentia, 
 qua; in effectu repromittitur.' " 
 
 This verv scarce work of John 
 Johnson, has been long promised in 
 a new edition : which is much to be 
 wished for, as it would undoubtedly 
 be productive of the best effects, in 
 establishing a more sound view of 
 the doctrine of the Blessed Eucha- 
 rist, than, I am afraid, generally 
 exists amongst us. It is not with- 
 out faults : but as a whole, it reflects 
 honour upon the Church of which 
 its author was a Priest, and may 
 claim a place in the highest rank 
 of our standard works, for learning, 
 judgment, and acutencss of reason- 
 ing.
 
 Preface. xxxi 
 
 ceremonies of the Christians in their common worship ; 
 how carefully he speaks, how anxiously he seems to 
 weigh every word, lest he should say, even upon such 
 an occasion, too much. " Upon the day called Sunday," 
 he tells us, " we have an assembly of all who live in the 
 towns or in the country, who meet in an appointed 
 place : and the records of the Apostles, or the writings 
 of the Apostles are read, according as the time will 
 allow. And w^hen the reader leaves off, the President"'^ 
 (o 7rpo£<TTug) in a discourse admonishes and exhorts us to 
 imitate such good examples. Then we all stand up 
 together and pray : and, as we before said, when that 
 prayer is finished, bread is offered, and wine and water. 
 And the President then also, with all the earnestness in 
 his power (oVti ^vvoc^ig aurcj)^^) sends up prayers and 
 thanksgivings. And the people conclude the prayer 
 with him, saying, Amen. Then distribution is made of 
 the consecrated elements : which are also sent to such 
 as are absent by the deacons." 
 
 Such is S. Justin's description of the celebration of 
 the Eucharist upon the Lord's Day, or Sunday, as the 
 fathers usually call it in their apologies, because it hap- 
 pened upon the day which was dedicated to the sun, 
 and therefore best known to the heathens by that name. 
 In the section immediately preceding, he relates in 
 almost the same language, the manner in which the 
 newly baptized was admitted to and received his first 
 communion, in which one circumstance is added, viz. 
 the kiss : and thus, short and obscure as this account 
 
 "^ That is, the Bishop: and so xpoLtop, ovk ctxov oi;>Si\o^sv, aXX' 
 
 Reeves renders the word. See his cktov Suya[/.s5c(," This has reference 
 
 note upon the passage. Vol. I. p. to a written hturgy, and there 
 
 107. seems no ground for the opinion of 
 
 those who would argue from these 
 
 25 Compare, from the thanks- words of S. Justin, for the use of 
 
 giving in the Clementine Liturgy, extemporary prayer in the Service 
 
 " £yp(^af j<rrou]xev crot, Gss rffocvro- of the Holy Communion.
 
 xxxii Iprcfacc. 
 
 must at the time have appeared, we ean clearly trace 
 these important parts of the Holy Service : the general 
 and the eucharistical prayer ; the kiss of peace ; the oh- 
 lation of the elements ; the mixture of water with the 
 wine ; the consecration of the elements, then no longer 
 common bread and common wine,^" but the Body and 
 the Blood of Christ ; and their after distribution to those 
 present, or communion. Let us not, by the way, pass 
 on without remembering, that there would have been no 
 need of so much carefulness to conceal these mysteries 
 from the world, from those who were without, if the Eu- 
 charist had been indeed nothing more than what later 
 ages have endeavoured to reduce it to, a mere refreshing 
 of our memories, or a renewal of our covenant, or a 
 symbol of mutual love. But from this jealousy arose 
 the evil of unjust accusations against the Christians/' 
 which, although terrible, they were content to bear, un- 
 provoked to further explanation, with the bare reply of 
 an indignant and unhesitating denial. 
 
 I shall digress for one moment upon the important 
 assertion of S. Justin, and of S. Irenaeus (in the note), 
 
 ^ S. Justin Apol. I. 66. p. 83. ait Tertulliamis Apolog. cap. 7, de 
 
 Edit. 1742. See also S. Irenaeus, sacramento hifanticidii, et pabulo, 
 
 Cont.Ho'r.hAycAS. '''^iyttpairo inde et post convirium incesto. 
 
 yr^S a,prosTrpo<rXaij.fiavoii,evosrr,v en- Caecilius apud Minutium: Infantis 
 
 xXr^a-iv rov Qsov, ou^isti xo»v Jf apTO$ sanguinem sitienter lambnnt, hujus 
 
 S7riv, a.Xh! £vx^a.pi<Tria.. BY-hditpay- certatim membra dispertiunt, hac 
 
 IJ^arcvv crvvETTr^K-jta., einynov re koh foederantur hostia. Justinus Mar- 
 
 ovpavK/v6vru)sy-ocira<rcv[j.a.rarii/,cvy tyr in dialogo cum Tryphone : An 
 
 fj-sraXaix^avovTa tr^s fv^xpia-rias vos etiam de nobis credltis, homi- 
 
 [j.r^KeTi eio-j ipSapra., rr^v sAiTtSa rrj; nes nos vorare, et post epulum lu- 
 
 eii aiwvoLi avaTtaTiuig eyjjvTO.." cernis e.rtinrtLi ncfnrio conrnbitu 
 
 ^^ Cardinal Bona says of the jirmniscue involvi ? Theophilus 
 
 heathens, " quia aliquid subobscure ad Autolycum, lib. 3. Istud pree- 
 
 porceperant de Sacramento cor- terea et crudelissimum et immanis- 
 
 poris, C't sanpiiinis Christi, accusa- siinum est, quod nobis intendunt 
 
 bant pos de caido inf'antis et epulis crimi'u, nos hinnanis rnrnibus vrs- 
 
 Thyestfis. Dirinnir srrlrrntissimif vi." Rcruni Liturgir. lib. 1. 4. 3.
 
 IPVCfaCC. xxxili 
 
 tliat after consecration the elements are no longer to be 
 looked upon as common Bread and Wine. So speaks 
 S. Ambrose, to an objector : "• Forte dicas : Aliud video, 
 quomodo tu mihi asseris quod Christi corpus accipiam ? 
 et hoc nobis adhuc superest ut probemus. Quantis igi- 
 tur utimur exemplis ? Probemus non hoc esse quod 
 natura formavit, sed quod benedictio consecravit : majo- 
 remque vim esse benedictionis quam naturae : quia bene- 
 dictione etiam natura ipsa mutatur. — Ipse clamat Domi- 
 nus Jesus ; Hoc est corpus meum. Ante benedictionem 
 verborum coslestium alia species nominatur, post conse- 
 crationem corpus significatur. Ipse dicit sanguinem 
 suum. Ante consecrationem aliud dicitur, post conse- 
 crationem sanguis nuncupatur. etc."^^ Again, in a re- 
 markable place of his homilies, S. Cyril of Alexandria 
 plainly lays down the same doctrine, as if our Blessed 
 Lord invites His people to partake, still, of bread and 
 wine ; but of something more. " J^furf, (pixyiTi tou if/.ov ccp- 
 
 {/.x(T(x., lyu EfxxvTOv TOtg TToGoLKTi [J.S sy.spa.croc. ^^ And oncC 
 
 more ; S. Irenasus, to the same effect. " Quando ergo 
 et mixtus calix, et factus panis percepit verbum Dei, et 
 fit Eucharistia sanguinis et corporis Christi, ex quibus 
 augetur et consistit carnis nostras substantia ; quomodo 
 carnem negant capacem esse donationis Dei — quae de 
 calice, qui est sanguis ejus, nutritur ; et de pane, quod 
 est corpus ejus, augetur ?''^^ 
 
 To the above, which are but very few out of many 
 
 ^^ DeMysteriis. Cap. IX. Ope- rity attached. Ecclesice Angli- 
 
 ra. Tom. 2. p. 338. This and cana; Mudex CathoUcus. Cambr. 
 
 one or two quotations which follow, 1843. 3 vols, vide 3. p. 266. 
 
 are purposely taken from a valuable <n /-i '^^ nnc r, 
 
 ,/ .^ y . , -^^ Opera, lom. v.p. 372. Err. 
 
 collection of treatises and extracts ^ , >-. , tt i « «or. 
 
 „ , „ , .„ , A?iirl. V index. Vol. 3. p. 332. 
 from the fathers, to illustrate the 
 
 39 Articles, printed at the Press of ^ Opera. Adv. Haeres. P. 400. 
 
 the University of Cambridge, and Ecc. Angl. Vindex. Vol. 3, p. 
 
 therefore with some kind of autho- 299.
 
 xxxiv Iprcface, 
 
 places Avhich might be appealed to in the primitive 
 fatliers, I shall add an extract from a rare book, once 
 hitihly popular in this country, and, in a sense, autho- 
 rized by the Church of England to be distributed among 
 the people, for their instruction, viz : " The Ordinarye 
 of a Christen man." The author is speaking of Alms- 
 deeds. " The xij. maner of almesdedc spyrytuell is to 
 offre or to make offrynge to God the fader, the blessyd 
 Jesu cryst his sone, with y^ ryght holy sacrament of y' 
 awter ; and this almesdede here surmounteth syngulerly 
 in two thynges, all those other good dedes that may be 
 sayd or thought, that is, in dygnyte and in generalyte. 
 —There is the breed and the w}Tie, flesshe and blode, 
 y<= ryght holy refeccyon of crysten soules.''^^ 
 
 Besides, from allusions which we find frequently in 
 the fathers to a pious opinion which they held, how cer- 
 tain is it that they could not have believed the Blessed 
 Elements to be any longer common bread and wine. 
 8. Chrysostom, for example. " Mri on oc^to<; s<yTiv j^*j?, 
 
 an^' 0T» oivog iCTTi vo/xK7v;f' o'j yxp ug at XoiTrai ppw(r£»? £»f a^£- 
 Sawyx Xl^pii' hTTOLyi, jun touto k>£(. AXAa ucnrip x.npog Trupt 7rpo(r- 
 oy.iXn(rcc; o'jSbu a,7rov(rnx.C,Bi, ov^ii/ Tripidcrvoa' ovru xa» uSs vo/xi^t 
 (c-jvavaA»(r>i£(rOaj) tx fj.\jijrr,pix tii tou (T'xi/.xroq o'o<jia.. \JY 
 
 8. Cyril of Jerusalem, in an explanation of the Lord's 
 
 Praver. " Tov ocpro]> vi^uv rov £7rtou(riov Sog r,y.iv (Tr[J-spov. o ocp- 
 TOf o'jTOf xo»i/of, o-jx £(rTH/ £7riou(riOf. ocpTOi; o£ ovTog ocyiog, im- 
 o-jo-iog i(TTHi. — ovToq ccpTog, o'jx. £if xoJA^a^ p^wp£i xa» £K oc(piSpu]ix 
 £xj3aAX£Tar «AA' £K -rrxa-xv arov rrtV (TV<TTX(riu xvxSihrxi, £»? w<p£- 
 
 Xiixv (T<joy.xToq v.xi ij'ux:^.?."^^ Or, once more, 8. Ambrose: 
 speaking of the manna in the wilderness, as compared 
 with the Eucharist. " 8ed tamen panem ilium qui man- 
 
 " Sig-n. O. 4. h. Edit. Wyn- ^' Catech. Mystag. V. Opera. 
 
 kyn dc Worde. 4to. 130G. P. 329. EccL Angl. Vindex. Vol. 
 
 ^ Horn. De poenit. Opera. 3, p. 312. And compare the 6th 
 
 Tom. 2. p. 413. Ecr.Atigh Vindcx. Section of the 4th Lecture. Opera. 
 
 Vol. 3, p. 320. ^ P. 321.
 
 Preface, xxxv 
 
 ducaverunt, omnes in deserto mortui sunt : ista auteni 
 esca quam accipis, iste panis vivus qui descendit de coelo, 
 vitse asternee substantiam subministrat ; ct quicumquo 
 hunc manducavcrit, non morietur in seternum : et est 
 corpus Christi. Considera nunc utrum praestantior sit 
 panis Angelorum, an caro Christi, quae utique corpus est 
 yitee. Manna illud e ccelo, hoc supra coelum : illud 
 cceli, hoc Domini coelorum: illud corruptioni obnoxium, 
 si in diem alterum servaretur ; hoc alienum ab omni cor- 
 ruptionc, quod quicumque religiose gustaverit, corrup- 
 tionem sentire non poterit."^'' 
 
 But to return : the Eucharistical rites of the Christian 
 Church in the first centuries being in part, that is all 
 the most solemn and important of them, handed down 
 by tradition only, the earliest written liturgy which we 
 have is the Clementine. It forms a part of the 8th book 
 of the Apostolical Constitutions : a work which most 
 certainly was not compiled by those whose name it bears, 
 viz. of the Apostles ; ^^ and therefore labours under all 
 the disadvantages which must attach to writings not 
 genuine. Still the authority of the Constitutions is very 
 great, and will at least reach thus far : that though we 
 might hesitate to insist upon any statement, certainly of 
 
 ^^ De Mysteriis. Opera. Tom. viditur ; inter dentes comprimitur 
 2. p. 337. Eccl. Angl. Vindex. et in ventrem demittitur." But the 
 Vol. 3, p. 266. My reason for Archbishop must not be understood 
 making the above extracts, as the to teach that no effect was the con- 
 reader will perceive, is because of sequence of the consecration of the 
 the argument upon which the Elements ; which would have been 
 opinion of those fathers rests : for heresy. The reader would do well 
 more than a pious opinion it is not, to consult a place in Lyndwood's 
 and others did not hold it. In the Provincial, in which he remarks 
 famous Saxon homily of Arch- upon this point : which is also valu- 
 bishop ^Ifric, upon Easter-day, is able, as representing the doctrine 
 a passage doubtless contradicting it. of his time. Lib. 1. Tit. I. Altis- 
 I take the Latin translation. " Eu- simus. Verb. Glutiant. 
 charistia est temporalis, non seterna ; ^^ This is agreed upon by almost 
 corruptibilis, et in varias partes di- all writers upon the subject.
 
 xxxvi Preface. 
 
 belief perhaps also of practice, to be found there only, 
 yet where such statements are confirmed, by incidental 
 allusions, or by direct accounts of the same things in 
 other writers earlier or contemporary, we may then fully 
 rely upon them. We must remember also, that it was 
 not uncommon, for authors and compilers of that age, 
 tlie third and fourth centuries, to recommend their works 
 ])y ascribing them to great saints and teachers who were 
 departed. This may have been a practice at all times 
 to be much regretted, and most undoubtedly it is little 
 according to modern opinions : yet it not only is not in 
 itself a condemnation of every fact or doctrine so recom- 
 mended, but it sprung from a sense of unworthiness and 
 modesty which has long been lost, and was based upon 
 a well-grounded presumption that there existed in the 
 people a reverence for their Fathers, which has well-nigh 
 been lost also. 
 
 In the Apostolical Constitutions then is the liturgy 
 attributed to him whose name is in the Book of Life, S. 
 Clement.*" With respect to his name in particular 
 being attached to it, we may well adopt the words of 
 Zaccaria, in his defence of that given to S. James. 
 " Illud tamen doctissimis criticis lubens concessero, quae 
 Apostolorum nomine circumferuntur liturgi*, eas multo 
 recentiores esse, suisque auctoribus suppositas. At nulla 
 id fraude factam contendo ; Jacobum enim, ca^terosque 
 Apostolos liturgiam quampiam, sen ordinem precum in 
 sacramentorum administratione, atque Eucharistide prae- 
 sertim immolatione servandum constituisse prudens ne- 
 mo inficiabitur. Quare cum processu temporis aliqua in 
 illis immutari, dcmi nonnulla, addi alia contigcrit, Apos- 
 toli, a (^uo primum liturgia cdita fucrit, nomen retentum 
 est tum in tantum auctorem reverentia, turn eorum, quae 
 
 ■" Brett observes, in his Disscr- against its genuineness, than against 
 tation, that the language in wliich the acknowledged Epistle of St. 
 it is wrilton is no more an argument Clement.
 
 Preface. xxxvii 
 
 ab illo profecta fueraiit, atque etiam turn usurpabantur, 
 ratione."^^ 
 
 But, witbout entering into any unnecessary discussion, 
 it will be sufficient simply to state, tliat tbe most pro- 
 bable opinion upon it is tbis : tbat altliough we grant 
 tbat it was never used exactly in tbe form in wbicb we 
 now bave it in any portion of tbe Cburcb, (neitber in- 
 deed does it claim for itself any place or country in par- 
 ticular,) still it is to be looked upon as accurately repre- 
 senting to us tbe general mode prevalent tbrougb tbe 
 Cbristian world during tbe first tbree centuries, of ad- 
 ministering tbe Supper of tbe Lord : and it is a most 
 strong argument in its favour, tbat wbere tbe otber 
 liturgies, claiming to be primitive, are agreeable to eacb 
 otber, tbey agree witb tbe Clementine : and tbat tbe 
 Clementine contains notbing, eitber particularly in its 
 arrangement, or generally in its manner of expression, 
 wbicb is not to be found in all tbe otbers. Tbe most 
 important omission is, tbat tbe Lord's Prayer forms no 
 part of it : but tbis may, as bas been suggested,*" bave 
 arisen from tbe negligence of some transcriber in wbose 
 copy tbe first words only migbt bave been written (and 
 tbose in contraction): or it migbt be readily allowed 
 never to bave been used in tbis liturgy, because altbougb 
 proper to tbe Holy Service, yet most certainly it is not 
 essential to tbe consecration of tbe Eucbarist. Wbicb 
 is clear from tbe fact tbat in otber ancient liturgies in 
 wbicb it does occur, it is placed after tbe consecration is 
 completed : and tbis is wbat I bave already attempted 
 to sbow was wbat S. Gregory meant in tbe passage 
 
 ^^ Bibl. Ritualis. Tom. 1. Dis- quod valde probabile est, saltern ut 
 
 sort. 2. p. Ixxxvj. And compare a Patribus secundi vel tertii saeculi 
 
 Bonn, Rerum Liturg. Lib. 1. viij. usurpatae." 
 4. " ?4issa dementis est antiquis- 
 
 siraa, ejusque testimonio ScPpius *^ Brett, Dissertation, p. 204, 
 
 utar, si non praecise ut ab Apostolis he. (edit. 1720.) His remarks 
 
 editac, et a successoribus aucta^ should be consulted.
 
 XXXVIU 
 
 Preface. 
 
 which was before examined, with whom, so explained, agi-ee 
 a number of the earliest writers." Every other liturgy 
 shews evident marks of the rites and ceremonies which 
 have been added from time to time to the ori<^inal Form : 
 that Form seems to stand clearest in the Clementine.^* 
 How decided is the opinion of a learned writer,** " that 
 if we had the very words in which S. Peter and S. Paul 
 consecrated the Eucharist, it would not differ in sub- 
 stance from that which is contained in this most ancient 
 Liturgy :" and of another also i**" " the Eucharistical 
 
 ■" " Hicronymus ait lib. 3. adv. 
 Pelag. ' Apostolos quotidie Ora- 
 tionem Dominicam solitos dicere in 
 sacrificio.' Cyrillus Ilierosolynii- 
 tanus Catech. 3Ii/stng. 5. ' Post 
 ha?c inquit, nempe post commcmo- 
 rationeni Fidelium Defunctorum, 
 dicimus orationcm illam, quam Sal- 
 \ator suis discipulis tradidit.' " 
 Bona. Tom. 3. />. 320. These, 
 and other authorities, Optatus, An- 
 gustin, Ca'sar Arelatensis, S. Am- 
 brose, &.C. are cited by most of the 
 ritualists. 
 
 Mr. Palmer argues from its 
 oiimsion, the great antiquity of the 
 Clementine Liturgy, speaking of it 
 as a )-emfnkabie sign. lie says : 
 " Without doubt the Lord's prayer 
 was used between the prayer of the 
 deacon and benediction of the faith- 
 ful, which precedes the form to. 
 dyioL, &c. all through the patri- 
 archate of Antioch in the early 
 part of the fourth century. Yet it 
 does not occur in this part of the 
 Clementine Liturgy. Now it is not 
 credible that the author would have 
 omitted this prayer if it had been 
 used long before his time. Yet 
 from the manner and language of 
 (lirysostom and Cyril we perceive 
 
 that it must have been used long 
 before theiv time. They both seem 
 to regard this prayer as coeval with 
 the rest of the liturgy : they do 
 not allude to the idea that it had 
 not been formerly used in that part 
 of the liturgy. Since then, the 
 Lord's Prayer was not used, or was 
 but recently used, in the time of 
 the author of the Apostolical Con- 
 stitutions, and yet appears to have 
 been long used in the time of Cyril 
 and Chrvsostoni, we must infer that 
 the Apostolical Constitutions were 
 written much before the time of 
 Chrysostom and Cyril." Origines 
 Lit.i. p. 40. 
 
 •" Upon the arguments for its 
 high antiquity from what the litur- 
 gy of 8. CleuK'Ut does, and does 
 not contain, see especially /,^^?'mh, 
 whose admissions from his peculiar 
 opinions upon written Liturgies, 
 are very valuable in this respect. 
 Opera. Tom. 2. pp. 23. 24. 30. 208. 
 
 •*■"' Joltnson. Unbl. Sacrifice and 
 Altar unvailed, vol. ii. p. 148. 
 
 *" Hickps. Christian Priesthood, 
 vol. i. p. 141. (Edit. 1711.) Hoth 
 these well-known passages are cited 
 very frequently by Brett.
 
 Iptcface. XXX ix 
 
 Office in the Apostolical Constitutions is the standard 
 and test by which all others are to be tried. And by 
 comparing them with this, the innovations and additions 
 in after times, be they ^ood or bad, will appear." 
 
 Being then so valiia])le a record,*^ I cannot think that 
 a reprint of it will be out of place in the present volume. 
 We may refer to it as Bishop Hickes has recommended : 
 we may look upon it with Johnson as, in substance, the 
 Apostolic Form, and so learn to judge more truly than 
 we otherwise might of old and modern liturgies. As 
 such a guide I would regard it, not to the exclusion of 
 the Jerusalem, or Alexandrian, or Roman,*^ (as if they 
 had not also sprung from the teaching and example of 
 Apostles) but as containing in an earlier form than, as 
 we have them now, they do, those rites which are essen- 
 tial to a valid consecration and perfecting of the Eucha- 
 rist, and without which no Service, though it may claim 
 the name, can be allowed to be a Christian Liturgy. 
 
 After the Council of Nice, and in the age immediately 
 preceding, additions were unquestionably made to the 
 original Form used in the various Churches. Most of 
 these are easily to be traced : and the observation of 
 S. Paul to the Corinthians in his first Epistle, where he 
 says, " there must be also heresies among you, that they 
 which are approved maybe made manifest among you," 
 is as applicable to the public services and rituals of the 
 Catholic Church, as to the opinions of her individual 
 
 '" It is surely scarcely necessary whole liturgies, yet it is certain that 
 
 for me to remind the reader, that there were such in the oldest times, 
 
 we have also an equally valuable by those parts which are extant : 
 
 commentary upon it, in the 5th as " Sursum corda," " Vere dignum 
 
 Catechetical Lecture of S. Cyril. et justum," &c. Though those 
 
 which are extant may be interpo- 
 
 ''■^ " That there were ancient li- lated, yet such things as are found 
 
 turgies in the Church is evident : in them all consistent to catholic 
 
 S. Chrysostom, S. Basil, and others : and primitive doctrine, may well be 
 
 and though we find not in all ages presumed to have been from the
 
 xl 
 
 IPrcface. 
 
 members.*-* During the short space when there was 
 indeed but one mind and one Faith, there was little 
 need of cautious phrases, and additional safcfruards by 
 which the truth niitrht be preserved : very different how- 
 ever was the case after the time of Arius, and Macedo- 
 nius, and Nestorius ; and epithets even became neces- 
 sary, which in purer days would, perhaps, but have 
 seemed to mar the earnest simplicity of the Church's 
 prayers. 
 
 first, especially since we find no 
 original of these liturgies from an- 
 cient councils.'' Ansiver of the 
 Bishops to the exceptions of the 
 Ministers. Cardwell. Hist, of Con- 
 ferences, p. 350. 
 
 *" As Vincentius of Lirins says 
 upon this text of S. Paul : " Ac si 
 diceret : ob hoc haereseon non sta- 
 tim divinitu3 eradicantur auctores, 
 
 ut probati manifesti fiant, id est, ut 
 unusquisque quam tenax et fidelis, 
 et fixus Catholica? fidoi sit amator, 
 appareat. Et revera cum quaeque 
 novitas ebullit, statim cernitur fru- 
 raontorum p^ravitas, et levitas palca- 
 rum : tunc sine magno molimine 
 excutitur ab area, quod nuUo pon- 
 dere intra aream tenebatur." Ad- 
 ve7'sus Hcereses. § 20.
 
 Iprcface. ^^i 
 
 CHAPTER III. 
 
 E must now pass on to consider the particular 
 Liturgy, from which the ancient Uses of the 
 Church of England are usually supposed to 
 have heen more immediately derived. The 
 Roman was among the earliest, and soon became the 
 chief, of the Patriarchates of the Catholic Church. The 
 contentions of neighbouring provinces, the irruptions of 
 barbarians, the local influence of her bishops, and above 
 all, under God, her anxious and untiring energy in the 
 cause of the propagation of the true Faith, rapidly 
 strengthened the primacy of the Church of Rome : and 
 within eio-ht hundred years of the death of our Blessed 
 Lord, she had obtained throughout the West almost im- 
 perial power, and in the East considerable influence. We 
 might naturally, therefore, expect that in the remains of 
 antiquity which have been spared to us, we should find 
 a complete liturgy which she had used from her first 
 foundation, with perhaps also a history of it, detailing 
 exactly the various alterations which it has undergone. 
 
 But we know little about it. Writers who lived long 
 ago, and to whom some accounts we may have supposed 
 would have come down, speak in very general terms. 
 Durand contents himself with saying, "In primordio 
 nascentis Ecclesiae missa aliter dicebatur, quam modo. 
 — Sequenti vero tempore epistola tantum, et evangelio 
 recitatis, missa celebrabatur : subsequenter Coelestinus 
 Papa instituit introitum ad missam cantari. — Csetera 
 diversis temporibus ab aliis Papis leguntur adjecta, prout 
 Christianse religionis cultu crescente, visa sunt decentius 
 convenire."^ And as we go back some four hundred 
 
 •'•" Rationale div. off. Lih. 4. Cap. I. 5.
 
 xlii Iprcface, 
 
 years, Walafrid Stralx) tells us what is still less satisfac- 
 tory, " Quod nunc airiuuis uiultiplici orationum, Icc- 
 tionum, cantilenaruui, et consecrationum otiicio, totum 
 hoc Apostoli, et post ipsos proximi, (ut creditur) oratio- 
 uihus et commemoratione passionis Dominicee, sicut ipse 
 pra'cepit, agebant simpliciter.'"^^ 
 
 Hence is it, that some who dislike the authority of 
 liturgies have denied to the Roman all claim to any 
 great age : and have ascribed its first beginning as a 
 Form, to Gregory the Great, or to Gelasius, or Vigilius, 
 or Leo, in succession Bishops of Rome. Others, on the 
 contrary, have boldly given it to S. Peter, as the sole 
 author, at least of the Canon, and that it has come down 
 to us in the main points unimpaired. 
 
 Those authors from whom I have just made extracts, 
 state their full conviction of the truth of this : for example, 
 Walafrid Strabo, in the same chapter : " Romani quidem 
 usum observationum a beato Petro accipientes, suis (j[ui- 
 que temporibus, quae congrua judicata sunt, addiderunt.*' 
 And, more expressly, an Archbishop of our own Church, 
 TElfric in his pastoral epistle : " Now was the mass 
 established by our Lord Christ ; and the holy apostle 
 Peter appointed the Canon thereto, which we call Te 
 igitur.^'^- The later ritualists, men of the greatest 
 learning and of unwearied labour in these inquiries, take 
 the same ground. Gavantus declares that S. Clement 
 received the Roman liturgy from S. Peter. ^^ Le Brun 
 also : " Roman* ecclesi'dc liturgia dubio procul ex S. 
 Petro per traditionem derivatur."** Georgius again : 
 
 " De rebm Ecvle.i. Cap. 22. Saxon Laws, &c. Vol. 2. ]). 381. 
 
 J[ir/<V. C'ochlaius. 1.549. This also, ^ Thesaurus Sacr. Rituum.7'<>;/j. 
 
 after premising, " quantum invonire 1.^^.2. Merati in his notes tells 
 
 j)Otuinuis, exponanius." And he us of the Altar preserved at Home, 
 
 then gives much such an account upon which S. l*eter is said to have 
 
 of additions, as Z)Mrrt«^/ and other offered the Eucharist. Tain. \. p. 
 
 writers. 130. 
 
 "Cap. 39. T/i'nhc. Anglo- ^' Opera. Tom. 2. p. 78.
 
 Ipreface. xiiii 
 
 " Sacrarum caerimoniarum origo, ab Apostolicis tcmpo- 
 ribus ducta, viam nobis stravit ad Romanae liturgi;i! 
 vetustatera, ciijus primordia, et ordinem beato Petro 
 ecclesia llomana debet." ^^ But the chief authorities 
 upon which these opinions rest are of S. Isidore, who 
 Uved in the seventh century ; and of Innocent I. in the 
 fifth. The first tells us : '* Ordo missse vel orationum, 
 quibus oblata Deo sacrificia consecrantur, primum a 
 sancto Petro est institutus," and he adds, what certainly 
 was incorrect, '' cujus celebrationem uno eodcmque modo 
 universus peragit orbis." ^'^ Innocent lays down the 
 same, in a passage too long to extract, in an epistle to 
 the Bishop Decentius : and from which Georgius draws 
 this conclusion : " Heus quanta ex hoc plane aureo S. 
 Innocentii Pontificis testimonio hauriuntur ! Vides enim 
 Ilomanam ecclesiam, a sancto Petro, ut diximus, ordi- 
 nem missse edoctam." ^^ But much more sound is the 
 interpretation which Cardinal Bona,^^ with whom agrees 
 Pinius,^^ puts upon the last sentence of S. Isidore ; and 
 which I would extend to the other early authorities to 
 the same purpose : " Hoc de re et substantia, non de 
 verborum tenore et cseremoniis intelligendum est." 
 
 For as the truth is unquestionably not with the advo- 
 cates of the first of the two opinions which I have men- 
 tioned, so with some limitations, although it may not be 
 freed from all objection, we may agree with the other. 
 To name as the author of the Roman liturgy any parti- 
 cular Apostle, is beyond possibility : but the essential 
 rites which are in all ancient liturgies, are to be found 
 also in the Canon of the Church of Rome, in every age, 
 up to the most early, through which we are able to trace 
 
 S5 De Lit. Rom. Poiitif. Tom, Tom. 1. p. 188. 
 
 1. jt>. 9. See also 3Iartene. De " 7-,j„j, j ^, 10. 
 
 Ant. Ecc. Rit. Tom.l. p.'dQ. ss Rprum Liturg. Lib. 1. Cap. 
 
 ■ ^« De Eccles. Officiis. Lib. 1. 7. v. 
 
 Cap. 15. Bib/. Patrum Atict. ^^ Dc Lit. Ant. Hispanica. P. 2.
 
 xliv Iprcfacc! 
 
 it. \Ve may assert therefore that it springs equally ^vitll 
 them from the Apostolic Form : and that it has preserved 
 all those essentials with a most jealous care, whilst succes- 
 sive Bishops have exerted their legitimate power, ami 
 added such prayers and ceremonies as they thought fit. 
 As Muratori says, " Canoni certe, in quo tremendi 
 mysterii summa consistit, nihil unquam additum fuit, 
 quod vel minimum suhstantiam rei mutet." ^ 
 
 In attempting to give a most brief account of the 
 Roman liturgy, I said in the preface to the first edition 
 of this work, that we could not do better, as regards it, 
 than adopt the words of a very careful inquirer, (to 
 whose labours both upon this and other subjects,*^^ the 
 English Church owes a heavy debt of gratitude,) the 
 author of the Orig'uies Liturgicce. I should have to 
 appeal to the same sources as himself, and I have found 
 no reason, after further examination, to suppose that any 
 other plan would be more advantageous now. He tells 
 us then, " that many of the mistakes' into which men 
 have fallen on this matter have arisen from confounding 
 tw^o very difi^erent things, the missal and the liturgy. 
 The missal is a larjre volume containinjr a number of 
 missa', or offices for particular days, which were to be 
 added in the Canon.^^ By the liturgy we are to under- 
 stand the" Ordinary and "Canon which did not vary. 
 
 ** De rebus Liturg. P. 119. one, to exclude the other portions 
 
 ^' More particularly, in his ex- of the missal from it; in the pre- 
 
 collent Tveatiae uf the C'hnrrh, a sent instance it is allowable, if we 
 
 work to which we must attribute include, as I doubt not was intended, 
 
 very much of the better tone of the Ordinary with the Canon. It 
 
 theology which of late years has is much to be wished that Mr. Pal- 
 
 di.stinguished writers in the English mer had remembered his own defi- 
 
 Church. nition ; and not upon the other hand 
 
 *" I have no hesitation in adopt- extended somewhat improperly the 
 
 ing Mr. Palmer's account, but we idea of a Liturgy, in giving such a 
 
 must take the term Liturgy in its title as Oriisiurs Liturgicce to his 
 
 vKisI striil xcn.sr, and an unusual whole work.
 
 IPrefacc, xiv 
 
 and the number and order of the prayers which were to 
 be added from the missal. — It is acknowledged that 
 Gregory collected, arranged, improved, and abbreviated''^ 
 the contents of the individual Missae, and inserted a 
 short passage into the Canon, viz. Diesque nostras in 
 tua pace disponas, afque ah cEterna damnatione eripi, et 
 in electorum tuorum jubeas grege numerari. He joined 
 also the Lord's Prayer to the Canon, from which it had 
 previously been separated by the breaking of bread. All 
 this amounts to positive proof that Gregory was the re- 
 viser and improver, not the author, of the Roman 
 Liturgy."^* '* Seventy years before Gregory, Vigilius, 
 Patriarch of Rome, in an epistle to Profuturus, Bishop 
 of Braga in Spain, says that he had received the text of 
 the Canon from Apostolical tradition : he then gives him 
 a description of it, which coincides accurately with the 
 Roman liturgy in subsequent times." " Before him, 
 Gelasius, Patriarch, a. d. 492, ordained prayers or col- 
 lects, and prefaces, and arranged them in a sacramen- 
 tary, which in after ages commonly bore his name." 
 
 ^ I would add from Muratori : dia agrorum et bestiarum, servitium 
 
 " Certe vetustis saeculis Praefationes dominis praestitum, ut alia impedi- 
 
 complures in usu fuere. Hasce menta omittam. Hosce, ut opinari 
 
 sauctus Gregorius M. ad paucas fas est, absterrebat a sacris prolixi- 
 
 nunc usitatas redegit. Psalrni etiam tas Liturgise. Idcirco satius visum 
 
 integri adhibiti antiquitus, sive can- fuit, eamdem contrahere, et pra?- 
 
 tati in missa fuerunt ; idque ex non sertim postquam praeceptum inva- 
 
 uno Sancti Augustini loco, et ex luit de Missa audienda singulis Do- 
 
 Homiliis sancti Petri Chrysologi minicis, aliisque Festis solennibus." 
 
 constat; verum nostris temporibus De rebus Liturg. p. 14, 
 
 versiculus tantummodo ex iis cani- ^' So Ilenaudot observes : " In 
 
 tur, aut recitatur. Cur autem a Latina ecclesia, praecipuum locum 
 
 sancto Gregorio PontiSce breviata obtinet Canon Romanus, qui, quod 
 
 . fuerit Liturgia, id factum suspicari a Gelasio Papa primum, deinde a 
 
 licet ad majus Fidelium commodum, Gregorio magno, in eam quam 
 
 atque ut omnes divinis Mysteriis in- nunc habet formam reductus est 
 
 teresse possent. Olim quoque mul- Gregorianus vulgo appellatur." Dis~ 
 
 tos occupabat cura filioium, custo- scrtatio. Vol. 1. p. 8.
 
 xlvi 
 
 Iprcface. 
 
 Again, " a manuscript sacramcntary is in existence, sup- 
 l)ose(] to have boon written before the time of Gelasius, 
 evidently referring to the same order and Canon as that 
 used in his time : and is known by the name of the Leo- 
 nian Sacramcntary. Leo the Great, Bishop in 451, is 
 said to liave added certain words, which also are speci- 
 fied ; sa/icffon sacrificiinn, iyninacuhitam ho.sfiam : so 
 that the remainder of the Canon was in existence before 
 his time." " Some time again before Leo, Innocentius 
 the Bishop speaks of the Roman rites as having descended 
 from S. Peter the Apostle,*"^ and there is no sort of reason 
 to think that they differed materially from those used 
 by Gelasius at the end of the same century." And we 
 are brought to this conclusion : " That this liturgy was 
 substantially the same in the time of Gelasius as it was 
 in that of Gregory, that it appears to have been the same 
 in the time of Innocentius at the beginning of the fifth 
 century, and was then esteemed to be of Apostolical anti- 
 quity.'" "^ 
 
 •^ Muratori, p. 10, says, " Accipe 
 nunc, quae de ipsa llomana Eccle- 
 sia Anno Christi 416, hoc est tot 
 ante Gregorium Magnum annos, 
 scripserit Innocentius I. summus 
 Pontifex: 'Si instituta Ecclesiastica 
 ut sunt a beatis Apostolis tradita, 
 Integra vellent servare Domini Sa- 
 cerdotes, nulla diversitas, nulla va- 
 rietas in ipsis Ordinibus, et Conse- 
 crationibus haberetur.' Addit infra : 
 ' Quis enini nesciat aut non adver- 
 tat id, quod a principc Apostolo- 
 rura Petro Komana; Kcclesia) tra- 
 ditum est, ac nunc usque custoditur, 
 ab omnibus debere servari.' " J/r. 
 Palmer gives the same passage 
 from Lnhbc. Concil. 2. 1245. 
 
 ** Origines Liturgicaj. Vol. l.p. 
 1 1 1 — 1 19. To add the opinion of 
 
 a very learned writer : " Neque 
 enim a Grajcis sacros ritus Romani 
 acceperunt, sed ab Apostolorum 
 principibus." MuratorL p. 13. 
 
 And the very succinct account 
 which another ritualist gives us : 
 " Komana; Liturgia? triplex veluti 
 ordo sen status considcrandus est, 
 Unus primigenius, ab Ecclesiae na- 
 scentis exordio ad Gelasium usque 
 rcceptus : alter Gclasianus, aucto- 
 rcm sou amplificationcm habens 
 (ielasium Papam ejus nominis pri- 
 nuim : tcrtius Gregorianus, ita dic- 
 tus ex nomine Gregorii M. qui Ge- 
 lasianum ordinem correxisse memo- 
 ratur. Qualis fuerit primigenius 
 ilk", non omnino constat. Gclasia- 
 nus diu desideratus est : sed tandem 
 ilium e tenebris eruit vir de ecclesia
 
 Preface* xivU 
 
 The reader, if he wishes to enquire further into this 
 most interesting" suhject, will find a good account of the 
 various additions and alterations made from time to time 
 in the liturgy of the Church of Rome, in a not uncom- 
 mon hook, the Thesaurus Sacrorum Rituum of Gavan- 
 tus ; toDi. i. p. 322.^^ But he will do well to correct this 
 by the older ritualists, Walafrid Strabo and others ; and 
 especially by two most ancient histories of the changes 
 made in that Service, which have been printed by Geor- 
 gias in the appendix to his third volume, De Liturgia Ro- 
 mmii Po?itificisJ'^ These were found in the celebrated 
 manuscript of the Queen of Sweden, now preserved in 
 the library of the Vatican. But before we pass on, I 
 cannot but add, as to a single point, the authority of one 
 of our own most celebrated men, the Venerable Bede, 
 who was almost a contemporary of him of whom he is 
 speaking, Pope Gregory the Great : " Sed et in ipsa 
 missarum celebratione tria verba maximse perfectionis 
 plena superadjecit, ' Diesque nostros in tua pace dispo- 
 nas, atque ab seterna damnatione nos eripi, et in electo- 
 rum tuorum jubeas grege numerari,'"^^ 
 
 When, however, we speak of additions, these were as 
 regarded the Ordinary and Canon, small both in num- 
 ber and extent : and there can be but little doubt, that 
 
 bene meritus Josephus Thomasius. pulum. At in Gregoriano tres 
 
 Gregorianus demum in usu com- tantum ad singulas INlissas assig- 
 
 muni est modo apud omnes fere nantur orationes, qiiarum una ante 
 
 ecclesias, notis et observationibus a epistolam, altera secreta, tertia post 
 
 Menardo nostro illustratus. Gre- comraunionem." MahiUon de Lit. 
 
 goriani a Gelasiano totum discrimen Gallicana. Lib. L Cap. 2. iv. Com- 
 
 est in varietate et numero earum pare also, Gavantus. Thesaurus, 
 
 orationum, quas Collectas vocant : Tom. \. p. 5. 
 
 nam caetera utriusque eaedem om- *^^ I mean the Edition to which I 
 
 nino partes sunt. In Gelasiano refer in these notes, with the excel- 
 
 duse aut tres ante epistolam ora- lent commentary' of Merati : 3 vols, 
 
 tiones ; uuica secreta ante prsefa- folio. 1763. 
 
 tionem ; atque duse post commu- *'^ Append, x. xi. 
 
 nionem, quarum una est sujirapo- '^ Hist. Eccles. /<7». 2. cap. i. 87.
 
 xiviii Iprcface. 
 
 the liturirv, in its strictest sense, of the Church of Rome 
 was in the earliest centuries considerahly longer than it 
 now is ; which is indeed certain, if S. Gregory, as it 
 lias been remarked, not only arranged but abbreviated it. 
 Therefore, it would at that time be more like the other 
 ancient lituriries, and the account given us by Justin 
 ]\Iartyr. Muratori'*' observes, that as in the Greek 
 Churches before the Preface prayers were said for the 
 whole church, for kings, for catechumens, &c. and others 
 again, after the consecration, for the clergy ; so an old 
 Latin writer upon the sacraments, speaking of the Eu- 
 charist, says : " in it praises are offered to God, and 
 prayers for the people, for kings, and others." But in 
 the Roman Canon, as it has been for a thousand years, 
 the Pope, the Bishop of the particular Church, the king, 
 &c. are recommended to God, not merely in very few 
 words, but in the secret prayers. And as I have ob- 
 served below, P. 72, Note 89, there were formerly many 
 more Prefaces than there are now. 
 
 It is a most interesting question (one which we can 
 scarcely hope to be answered because of the almost cer- 
 tain destruction of all copies of it which may be identi- 
 tied,) what was the primitive liturgy of the Churches of 
 England before the arrival of S. Augustine. The diffi- 
 culty seems to be acknowledged, by very eminent autho- 
 rities. Azevedo says, " Angiicani autem officii nullum 
 est monumentum, quo cognosci possit ante 8. Gregorii 
 a^vum, qui evangelii pra^cones ad Christianam religionem 
 restituendam illuc misit.'"' And Mabillon, to cite no 
 more : " Qualis fuerit apud Britones et Hibcrnos sacri- 
 ficandi ritus, non plane compertum est. Modum tamen 
 ilium a Romano diversum extitisse intelligitur ex Ber- 
 nardo in libro de vita Malachiai, ubi JNIalachias barbaras 
 
 '" De rebus Liturg. p. 14. 
 
 " Do ili\ ino Officio. I^xercit. ix. }>. 47.
 
 Preface. 
 
 XllX 
 
 consuetudines Romanis mutasse, et canonicum divinao 
 laudis officium in illas ecclesias invexisse memoratur." ^'^ 
 Certainly Azevedo is speaking of the offices of the cano- 
 nical Hours, rather than of the liturgy ; and so Mabillon 
 also seems at least to do, although he begins with speak- 
 ing of the "ritus sacrificandi :" but there is so great a 
 connexion between the two in such enquiries as the pre- 
 sent, that any information as regards the one, throws 
 some light upon the other. 
 
 We are left therefore to conjecture : and I think we 
 may agree with Mr. Palmer,^^ who inclines to the Use 
 of Gaul, that having been the nearest Christian province, 
 and her Bishops the probable ordainers of the British. 
 I would not appeal to the judgment of Bishop Stilling- 
 fleet as of much weight in this particular matter, so 
 hastily does he seem in his Origines BritanniccB to have 
 settled questions of rituals and liturgies, and so much was 
 he inclined to misrepresent his facts : still, it may not be 
 amiss to add, that with his characteristic boldness, he 
 decides the difficulty in the same way. Speaking of 
 some ancient MSS. still extant, of the Gallican service, 
 he tells us : " From these excellent monuments of anti- 
 quity compared together, we may, in great measure un- 
 derstand the true order and method of the communion 
 service of that time, both in the Gallican and British 
 Churches." Presently the same writer assures us, that 
 we may obtain from those records of the Gallican li- 
 turgy " a just and true account of the public service 
 then used in Britain."'^ 
 
 The ancient Gallic Churches used the same order of 
 prayers in the celebration of the Eucharist, although, as 
 appears from three editions published by Thomasius, and 
 
 ''^ De Lit. Gall. /«5. i. cojo.2. xiv. 180. To which 1 would refer the 
 
 Compare also Gerbert. Vetus Lit. reader. 
 
 Aleman. torn. i. p. 75. " Origines Britannicee. p. 240. 
 
 '^ Origines Liturgicae. %wl. i. p.
 
 1 Ipvcfacr. 
 
 from a fourth by Mabillon, the prayers themselves some- 
 what differed : a brief description of their arraiioement 
 is given by Martene in his excellent work, " De anti- 
 quis Ecclesiic ritibus."'^ He says : 
 
 The Gallic liturgy began with an antiphon, which 
 was sung by the choir. This was followed by a Preface 
 or sermon to the people, in which the priest exhorted 
 them to come with due reverence to the holy mysteries. 
 Silence being then proclaimed, the priest saluted the 
 ])eople, and after their response, said a collect, which 
 the people heard upon their knees. After the collect 
 the choir sung the Trisagium, which was followed by the 
 canticle, " Benedictus Dominus Deus Israel." (These, 
 however, were omitted during Lent. ) Then came lessons 
 from the Prophets and the Apostolic writings, after 
 which the Hymn of the Three Children was sung. This 
 was followed by the reading of the Gospel ; before and 
 after which the Trisagium was again sung, and the peo- 
 ple gave the response, (still continued by tradition in 
 the English Church,) " Glory be to Thee, O Lord." 
 Afterwards the Bishop either himself preached, or, if he 
 was infirm or ill, ordered a homily to be read by a priest 
 or deacon. Then the appointed prayers were said by a 
 deacon for the Hearers and Catechumens. These latter 
 having been dismissed, and silence enjoined, the bread 
 and wine were brought in, and an oblation of them 
 made, whilst the choir sung an anthem called SomaUy 
 or more properly, Sonus : which according to IVIartene, 
 who is followed by Gerbert'^ and Le Brun," upon the 
 authority of S. Germanus, answered to the Offertory of 
 later times. Then the sacred Diptychs were read, the 
 collect ;>os/ nomina was said, the kiss of peace given, and 
 tlie collect <ul jmcein said l)y the priest, after which the 
 
 "■* Tom. i. p. 98. Sec also Le "'' Dc Cautu. fo)/}. \. p. IIG. 
 
 Jintii. Optra, fmn. ii. ;;. 134. '' Opera, turn. ii. ji. 138.
 
 Preface. 
 
 li 
 
 Canon followed, which was very short. After the Con- 
 secration came the prayer post seer eta ; " postea fiebat 
 confractio et commixtio corporis Christi." In the mean 
 time the choir sung an anthem. This was followed by 
 a collect, the Lord's prayer, and another collect. (It ap- 
 pears that the Lord's prayer was said by both the priest 
 and people.) Before communion the blessing was given, 
 if by the priest in this form : " Pax, fides, et earitas, et 
 communicatio corporis et sanguinis Domini sit semper 
 vohiscnm.'" During communion the Trecanum (it is 
 doubtful what this was^^) was sung by the choir. Then 
 one, or perhaps two collects were said, and the people 
 were dismissed.^^ 
 
 ™ See Martene: Anecd. torn. v. 
 j). 90. And Gerhert. De Cantu. 
 torn, i. p. 126. The latter has 
 some important remarks upon the 
 agreement in this part, as well as 
 in others, of the Mozarabic and 
 Galilean liturgies : a subject which 
 would well repay an accurate exa- 
 mination, although we should not 
 probably after a patient comparison, 
 come to the same conclusion with 
 Dr. Giles, who in a Life of Bede, 
 prefixed to his Biographical Writ- 
 ing, quietly sets them down as the 
 same : " the Galilean or Mozarabic 
 Liturgy." (P. xxij.) I regret to 
 be obliged to pass the enquiry over, 
 with only this brief remark : suffi- 
 cient however, it may be, to excite 
 the further interest of the reader. 
 The Trecanum as a title, is not 
 found in the Service of any other 
 Church. 
 
 "'^ Compare the account also of 
 this Liturgy given by Mr. Palmer. 
 Orig. Lit. vol. i. p. 158. And the 
 satisfactory argument by which he 
 would prove that it was originally 
 
 from the East, and not from Rome. 
 See also Le Brun. Opera, tom. ii. 
 p. 126. 
 
 A very curious point, of no little 
 importance and well worth enquiry, 
 is the similarity between the most 
 ancient English and Irish MSS. 
 now extant, and those of the East. 
 Upon this I shall extract the ob- 
 servations of the author of a valua- 
 ble modern publication, Westwood, 
 Palaeographia sacra. He says, " the 
 collation of many of these MSS. 
 has also furnished additional (al- 
 though unlooked for) evidence that 
 the ancient church in these islands 
 was independent of Rome, and that 
 it corresponded, on the contrarv, 
 with the Eastern churches." Pref. 
 1. Again; he alludes to an extra- 
 ordinary similarity between the or- 
 naments in the ancient Syriac MS. 
 of Rabula, and those in the most 
 ancient Anglo-Saxon MSS. parti- 
 cularly as regards a very peculiar 
 and common pattern formed of se- 
 veral slender spiral lines united in 
 the centre of a circle : and conti-
 
 lii 
 
 IPrcfacc. 
 
 Such therefore was the Use wliich the English Church 
 most pro]);\hlv ohservod in cclebratinor the Holy Eucha- 
 rist until the end of the sixth century. S. Augustine, 
 there can be little doubt, brought with him the liturgy 
 then authorized at Rome ; he first landed about the 
 year 597, during the lifetime of Pope Gregory himself. 
 After his return, as Archbishop, he requested the Pope 
 to decide upon some questions, and among them espe- 
 cially, what service was to be used in the Church, as the 
 Gallican and Roman liturgies were not the same."'' The 
 answer was, tliat he might himself choose either ; or se- 
 lect the liturofv which he thought most suitable from 
 the various forms in the Catholic Church, provided only 
 that he had regard to the circumstances and prejudices 
 of the country, and the glory of God. 
 
 The question of the Archbishop appears to me to be 
 a very strong proof of the identity of the old British and 
 the Gallican liturgies : if on his first coming he had not 
 
 nues, " these apparently trifling cir- 
 cumstances seem to me to prove 
 more forcibly than the most labo- 
 rious arguments, the connexion be- 
 tween the early Christians in these 
 islands, and those of the East, so 
 strongly insisted upon by various 
 writers." Note^ upon the Psalter 
 of K. Athelstan. These remarks 
 have not the less weight because 
 they occur only incidentally* in a 
 work directed towards a totally dif- 
 ferent object. 
 
 ** This is of groat importance, 
 and I give the original from Ik'de. 
 " Sccunda interrogatio Augustini. 
 Cum una sit fides, sunt ecclesia- 
 rum diversae consuetudines, et al- 
 tera consuetudo missarum in sancta 
 Jlomana ecclcsia, atque altera in 
 (ialliarum tenetur ? 
 
 Respondit Gregorius papa. No- 
 vit fraternitas tua Uomanai ecclesiae 
 consuetudinem, in qua se meminit 
 nutritam. Sed niihi placet, sive in 
 Komana, sive in Galliarum, sou in 
 qualibet ecdesia, aliquid invenisti 
 quod plus omnipotenti Deo possit 
 placere, sollicite eligas, et in An- 
 glorum ecclesia, qua; adhuc ad fi- 
 dem nova est, institutione pra?cipua, 
 quse do multis ecclesiis coUigere 
 potuisti, infimdas. Non enim pro 
 locis res, sed pro bonis rebus loca 
 anianda sunt. Ex singulis ergo 
 quibusque ecclesiis quae pia, qufe 
 religiosa, qua; recta sunt, elige; et 
 ha!C, quasi in fasciculum coUecta, 
 apud Auglorum mentes in consue- 
 tudinem depone." Hist. l£ccles. 
 lib. i. rrtj). xxvii. 60.
 
 IPrefacc. iiii 
 
 found any remnant of the earlier Church, or if the 
 liturgy which it still observed was not the same, or nearly 
 the same, as the Gallican, I do not see why any doubt 
 or hesitation should have risen in his mind, as to the 
 immediate introduction of the Roman Use. Had there 
 been no prejudices to remove in the case of the British 
 Churches which still existed in many, even though per- 
 haps remote, parts of the island ; prejudices wliicli the 
 holy missionary knew and felt were to be considered, 
 and if possible to be indulged ; if, I say, there had been 
 none such, there does not seem any reason whatever to 
 suppose,*^^ but that he would have required everywhere 
 the adoption of the Roman liturgy, to which he had 
 been always accustomed. We learn also from the answer 
 of S. Gregory, that although it diiferedfrom the Roman, 
 yet that in his judgment the Gallican or (if we may so 
 conclude it) the British liturgy contained nothing that 
 was objectionable. 
 
 Naturally however the influence of S. Augustine and 
 his successors led to the general adoption, in its main 
 features, of the Roman liturgy : and it has been said, that 
 the few manuscripts which have come down to us of the 
 Anglo-Saxon age, are but transcripts of the sacramen- 
 tary of S. Gregory.*^- But this, (as I am convinced a 
 more accurate examination would shew, if my present 
 subject more particularly required it,) is a somewhat 
 loose and incorrect manner of speaking of them. In a ge- 
 neral way only, it can be true : in the same way in which, 
 about the middle of the 8th century, Egbert Archbishop 
 of York, must be understood in one of the answers of his 
 Dialogue.^^ I say must, as even a great upholder of the 
 
 *^ I do not overlook, but rather into England : and to which I attri- 
 
 would remind the reader of the bute no weight in this respect, 
 
 fact, that he might himself consider **^ Origines Liturgicae. vol. i. p. 
 
 it, of the Bishop and congregation 186. 
 
 who accompanied Queen Bertha "' " Nos autem in ecclesia An-
 
 liv Iptcfacc, 
 
 early and complete introduction of the Roman Use into 
 England cannot but allow, who owns, that " even at the 
 close of the eighth century, the Scottish liturgy was in 
 daily, though not exclusive, use in the church of York.'"^* 
 That is, in Egbert's own cathedral : what Dr. Lingard 
 means by " though not exclusive," I do not compre- 
 hend. 
 
 About the same time, a.d. 747, a council at Cloveshoo 
 added the sanction of its authority to the observance, as 
 far as the various dioceses would receive thera, of the 
 Roman ritual and missal. We must be careful not to 
 press beyond such a limitation these canons, as otherwise 
 we should be plainly contradicted by other records which 
 are extant : and it is not clear that we must even go to 
 that extent ; for the object seems rather to be directed 
 to an uniformity of time, and the Roman or Gregorian 
 chant. I extract the first of these, which relates to the 
 Liturgy. " xiii. Ut uno eodemque tempore uhique festi- 
 vifates domiiiicce, sen marh/rum nativitates peragantur. 
 Tertio decimo definitur decreto : ut uno eodemque 
 modo dominicse dispensationis in carne sacrosanctae festi- 
 vitates, in omnibus ad eas rite competentibus rebus, id 
 est, in baptismi officio, in missarum celebratione, in can- 
 tilenas modo, celebrentur, juxta exemplar videlicet quod 
 scriptum de Romana habemus ecclesia. Itemque ut per 
 gyrum totius anni natalitia sanctorum uno eodemque 
 die, juxta martyrologium ejusdem Romanoe ecclesiae, 
 
 glorum idem primi mensisjejunium, Anglorum ecclesiae celebrandum 
 
 ut noster didascalus beatus Grego- destinavit. Quod non solum nostra 
 
 rius in suo Antiphonario et Missali testantur Antiphonaria, sed et ipsa 
 
 libro per psedagogum nostrum bea- qua; cum Missalibus suis conspexi- 
 
 tum Augustinum transraisit ordina- mus apud apostolorum Petri et 
 
 tum et rescriptum — servamus." Pauli limina." Wilkitu. Concilia. 
 
 " Hoc autem jejunium idem beatus turn. i. p. 85. 
 Gregorius per pra;fatum legatum in 
 
 Antiphonario suo et Missali, in "^^ Zuj^rtrf?. Anglo-Saxon Church, 
 
 plena hebdomada post Pentccostcn vol. i. p. 299.
 
 Ipreface, iv 
 
 cum sua sibi convenienti psalmodia seu cantilena vene- 
 rentur.'"^^ 
 
 Le Brun mentions a remarkable manuscript, whicli 
 he says proves that for a considerable period, the Anglo- 
 Saxon church, or at least some part of it, adopted not 
 the Gregorian, but the Gelasian sacramentary. ^'' Whe- 
 ther this may have been so, or not, there can be little 
 doubt, but that the Canon of the church of Rome, sub- 
 ject to certain variations, was admitted and generally 
 observed by the Anglo-Saxon churches, long before other 
 portions of the missal, or other rites and ceremonies. 
 This Mabillon allows was the case with respect to the 
 Gallic liturgy in France.^'^ 
 
 Without delaying longer upon this enquiry, I think 
 we may conclude, that as Christianity spread among the 
 Anglo-Saxons, the Canon of the church of Rome, as 
 distinguished from the old Gallican, was gradually re- 
 ceived by them, and also in the British churches which 
 still existed in remote parts of the country. But, espe- 
 cially by the latter, it would be the general arrangement 
 only, and not the exact words. And not merely would 
 ancient prejudices, and ritual peculiarities have influence 
 against the newer Form, but the Bishops of the several 
 dioceses into which England was divided, it may well be 
 thought, exercised the power of which I have already 
 spoken, to enjoin, within the limits of their respective 
 jurisdictions, rites and ceremonies and prayers. It would 
 be absurd to say that this power was invariably exercised 
 with due discretioti : much indeed is it to be wished it 
 had been ; and we should not have had to complain of 
 
 ^' Wilkins. Concilia, torn. i. p. Liturgy, has been somewhat un- 
 
 96. The other Canon, xv th, con- fairly by Dr. Lingard mixed up with 
 
 earns the daily office of the canoni- the xiiith. Vol. i. p. 299. 
 
 cal Hours: and, although it does ^ •• m 
 
 „ , ,• p.i. L Opera, ^om 11. «. 91. 
 
 not affect the question of the exact ^ ^ 
 
 reception of the Roman Course and «' De Lit. Gallicana. p. 46.
 
 ivi Iprcfacc. 
 
 trifling and blamcable practices which occasionally were 
 suffered to interfere with the solemnities of the public 
 service and oflices. Yet, after all, these were to no 
 great extent ; and there is ample proof how careful the 
 rulers of the Church were, to prevent these scandals : 
 and in fact, when we remember how rude the manners 
 of the Anglo-Saxons were, how little learned many of 
 the most pious and earnest of the Bishops, how^ number- 
 less the superstitions which prevailed, we must own the 
 constant presence and direction of the Almighty Head, 
 Who alone could preserve a due and fitting Order, 
 against the pressure of so many diificulties. 
 
 One error the Anirlo- Saxon Church was most anxious 
 to prevent ; although it has been with superficial writers 
 not uncommon to assert the contrary : viz. the intro- 
 duction of any pagan rites. It will be sufiicient to quote 
 two examples. The 19th canon of the council of Chal- 
 cuith, A.D. 785, at a time when it would have seemed to 
 human policy most desirable by any way to conciliate 
 the heathens, enjoins in the plainest terms : " Ut unus- 
 quisque fidehs christianus a catholicis viris exemplum 
 accipiat ; et si quid ex ritu paganorum remansit, avella- 
 tur, contemnatur, abjiciatur. Deus enim formavit ho- 
 minem pulchrum in dccore et specie : pagani vero dia- 
 bolico instinctu cicatrices teterrimas superinduxerunt."^ 
 And again, in the 11th century, the oth of the Eccle- 
 siastical Laws of King Canute. " Prohibemus etiam 
 serio omnem ethnicismum.'""^ 
 
 ^ Wilkins. Concilia, torn. \. p. 150. 
 »3 Ibid, tom.lp. 3UG. a.d. 1033.
 
 IPi'cface. ivii 
 
 CHAPTER IV. 
 
 HE Eucharistical offices therefore of the An- 
 glo-Saxon Church may have been, for many 
 years, distinguished from each other by 
 very important variations : and it is probable 
 that throughout England, up to the century preceding 
 the conquest, they differed in some degree or other, so 
 far as the number of dioceses would permit. Doubtless 
 they all preserved the essentials of the Service, accord- 
 ing to the very brief account which ^Ifric gives us in 
 his Easter-homily. " Da apostoli dydon swa swa Crist het.- 
 J^at hi halgodon hlaf and win to husle eft syS^an on his gemynde. 
 Eac swylce heora sefter-gengan and ealle sacerdas be Cristes 
 haese halgia^ hlaf and win to husle on his naman mid pseve apos- 
 tolican bletsunge ; " ^'^ And these differences of each diocese 
 from another continued,^^ until the civil subordination of 
 the whole land under one head, and consequent in- 
 creased facilities of intercourse introduced a greater 
 sameness of practice, well fitted to their Unity of Faith. 
 
 ^^ " Apostoli prout Christus jus- printed in later years. Those ac- 
 
 sit fecerunt; exhinc enim panem et cording to the Uses of the Bene- 
 
 yinum consecraverunt iterum in dictines, the Cistercians, the Car- 
 
 Eucharistiam, in Ejus memoriam. thusians, the Dominicans, and Fran- 
 
 Pariter (faciunt) horum successo- ciscans, were published before the 
 
 res, et onines sacerdotes, jubente year 1500. These were upon the 
 
 Christo, in nomine Ejus panem et one hand forbidden to the secular 
 
 vinum in Eucharistiam consecrant clerg-y: seeBe7iecUcf.Xl'V. Opera. 
 
 per benedictionem Apostolicam." torn. ix. p. 408 : and on the other 
 
 Eccles. Anglic. Vindex Cathol. vol. were binding upon the members of 
 
 lii. p. 348. the respective Orders : Azevedo. 
 
 ^^ There were also varieties ob- De Div. Off. Exercit.x. p. 55. But 
 
 served by the diffei-ent Monastic compare the order presently, about 
 
 orders : several of which have been Barking monastery.
 
 Iviii 
 
 jprcfacc. 
 
 About the year 1085, Osmund, then Bishop of Salis- 
 bury drew up and promulgated a Form which should be 
 used in his diocese i'-*" and whether from the known abi- 
 lity and earnestness of Osmund himself, whether from 
 the fame of his new cathedral, and the college of learned 
 clergy which he had collected, or from whatever cause, 
 this Use of Sannii was very generally adopted in the 
 south of England, as well as in other parts of the country, 
 and even, it has been said, upon the continent.'-*' It did 
 not however altogether exclude the other Uses, of York, 
 Bangor, Hereford, and Lincoln, which still obtained in 
 their respective districts : these were small perhaps in 
 comparison with the wide reception of the Use of Sarum, 
 and neither their exact limits nor their authors can be 
 
 ®^ "At the Conquest, monasteries 
 had a deep share in the afflictions 
 of the conquered nation ; some of 
 the best of their manors were sacri- 
 legiously taken away, their treasu- 
 ries plundered, and their liberties 
 infringed. Most of the English 
 Abbots being deposed for little or 
 no causes, strangers were preferred 
 to the richest abbies in the king- 
 dom, who introduced several new 
 customs to the grievance of the old 
 Saxon monks. 
 
 The first thing which seemed 
 very hard was the altering their 
 missals : upon this account what 
 great heats were there in the Abbey 
 of Glastonbury! when Thurstan, 
 the pragmatical Norman Abbot, 
 would have forced the monks to 
 lay aside the old Gregorian service, 
 which had been used there time out 
 of mind, to make use of the new 
 devotions" i.e. manner of singing, 
 "of William of Fiscamp. These 
 and several other innovations, 
 which were bringing in upon them, 
 
 were stopped by the pains of Os- 
 mund, Bishop of Salisbury, who 
 composed a new ritual, afterwards 
 known by the name of the Mismie 
 in usiuu Sarum, s,\\A generally used 
 in England, Scotland, and Ireland." 
 Tanner. Notitia Monastica, Pref. 
 4, Edit. 1787. I do not think it 
 necessary to stop to correct the 
 above statement, which the reader 
 may easily do for himself. 
 
 '•'' Into Ireland it has been said 
 the Use of Sarum was introduced, 
 upon the authority of a canon of 
 the Synod of Cashel, A. u. 1172. 
 " Quod omnia divina ad instar sa- 
 crosanctBB ecclesia), juxtaquod An- 
 glicana observat ecclesia, in omni- 
 bus partibus ecclesia? amodo trac- 
 tentur." Wilkins. Concilia, torn. 
 i. p. 473. Compare also. Collier. 
 Eccles. Hist. vol. i. p. 379. As 
 regards the Church of Glasgow in 
 Scotland, see IVUkin.t. torn. i. p. 
 741 : and the Monumenta Ritualia. 
 vol. '\.p. xlvj. iVo/6' 78.
 
 Ipteface. lix 
 
 ascertained : it seems certain, that the Uses of Lincoln 
 and Bangor were not so general as those of York and 
 Hereford. 
 
 But we must not suppose that this extended influence 
 was obtained all at once, or even in less than a long 
 lapse of time, by the liturgy and ritual of the Church of 
 Salisbury : nor, again, must we forget that those who 
 testify to its greatest renown lived some three or four 
 hundred years after its original settlement under the 
 direction of Bishop Osmund.^* During that period many 
 severe struggles, of which all memory has been lost, 
 may have occurred ; and many difficulties and jealousies 
 which opposed its progress may have been gradually but 
 slowly overcome. In less however than two hundred 
 years after Osmund's death, we have a proof how high 
 the character of the Sarum Use already was, in the 
 constitutions of one of his successors ; who in the year 
 1256 declares, that "like the sun in the heavens, the 
 Church of Salisbury is conspicuous above all other 
 churches of the world, diffusing its light every where, 
 and supplying their defects." ^^ 
 
 There are two important cases upon which a few re- 
 marks will not, I trust, be out of place. And first of the 
 cathedral of S. Paul in London, the chief city of the 
 kingdom. Collier tells us, that in the year 1414, and 
 therefore we may conclude not till then, an order was 
 made by Bishop Clifford "with the assent of the chapter, 
 that from the first of December following. Divine Ser- 
 
 ^ One reason why in later years, Missal in my possession, and the 
 
 writers have perhaps too much ex- Pontifical belonging to the Dean 
 
 alted the Salisbury, to the dispa- and Chapter of that Cathedral, 
 
 ragement of the other English claim to be of Bangor ; and but ten 
 
 Uses, has probably been because or twelve copies altogether are 
 
 the Service Books of that Church known of the books of Hereford 
 
 are, with few exceptions, the only and York, 
 ones which are extant. None exist "^ Wilkins. Concilia, torn. i. p. 
 
 of Lincoln ; only two MSS. viz. the 715.
 
 Ix Preface. 
 
 vice should be performed in his Cathedral, secundum 
 usum Sarum : and that the old form and rubric called 
 S. Paul's should be laid aside. '"'"^ With this is quite 
 agreeable the manner of expression in two inventories 
 of the church, printed in Dugdale's history of S. Paul's : 
 in the one made a.d. 1298, bt)oks are simply spoken of 
 "de usu S. Pauli:" but in the other, in 148(5, Ave have 
 *' Vetus Missale," " Aliud vetus Missale secundum usum 
 S. Pauli : " and " Unum Ordinale secundum primariam 
 ordinationem et antiquam ecclesiir S. Pauli." ''^ But we 
 have the best evidence that in the cathedral of S. Paul 
 the Use of Sarum was not admitted without also the re- 
 taining of some of its own old peculiar ceremonies : I 
 mean, that of the author of the Dcfensoriinn Dirrctorii, 
 who says, speaking on a certain point: " Probatur ista 
 assertio esse vera per vencrabiles viros ac patres canoni- 
 cos ecclesiae sancti Pauli Londonensis, qui totum officium 
 divinum in cantando et legendo observant secundum 
 usum Sarum ecclesia?. Sed de ceerimoniis vol observa- 
 tionibus ejusdem nihil curantes : sed custodiunt antiquas 
 observantias in ecclesia sancti Pauli a primordio illic 
 usitatas."^ 
 
 ^ Ecclesiastical Hist. vol. i. p. ries appointed some chief among 
 
 649. And DugdaJe. S. Paul's, p. the priests, " qnibus ex concessione 
 
 22. summorum Pontiticum licitum erat, 
 
 97 p Qoo 904 ut soli ad pra^cipuum altare, quod 
 
 carcUnnle vocabant, unde Cardi- 
 
 *• Monumenta Ritualia. i-al. ii. nriJes dicti, solemnem Missam cele- 
 p. .34G. Tlie practice of the C"a- hrarent." Verb. Presbyter. But 
 thedral of S. Paul was, as we may I tliink in the present instance re- 
 suppose, of considerable authority : t'erence is made to " the Cardinals 
 and the " Defensorium " appeals in of the Choir," who were officers of 
 another place to it, upon a disputed S. Paul's cathedral, chosen from 
 point : {P. 342,) where the deci- the minor canons by the Dean and 
 sion of the" Venerabiles Cardinales Chapter, to have the direction of 
 Kcclesiaj sancti Pauli" is given. As the choir. .See some ancient sta- 
 f)ii Cangf tells us, there were tutes, printed in /^wif^Af/e. Hist, of 
 ill many Cathedrals and Monaste- S. Paul's. Ap/trndi.r. p. 241.
 
 Preface* ixi 
 
 In the library of the British Museum is preserved a 
 manuscri]:»t, which is called in the catalogue, " Missalc 
 in usum D. Pauli :"'^^ from which we might have hoped to 
 obtain much information upon this point. And we doubt- 
 less should, had it been a copy of the old Use of that 
 church: but it is later than 1414, and the rubrics 
 throughout speak of, and are according to, the Use of 
 Sarum : nor do there seem to be any variations of the 
 slightest importance, with one exception. Indeed, the 
 only authority why it has been so called, " of S. Paul's" 
 appears to have been a tradition, and possibly a correct 
 one, that it formerly belonged to that Cathedral. I say 
 correct, because although like most copies of the missal 
 in that aofe it has numerous directions which refer to 
 parish churches, and not to cathedrals, it has also some 
 rubrics which could relate only to a large establishment 
 of priests and ministers. Nor can there be any doubt but 
 that it was the property of some great church in London : 
 which is clear from the rubric upon the feast of S. Mark, 
 directing the procession upon that day to go to some 
 church in the city or in the suburbs, and return after the 
 celebration of mass to their own church. But the excep- 
 tion which I spoke of is very remarkable : viz. the Canon 
 of this manuscript contains the prayer " Agimus tibi Deo 
 Patri gratias :"^ which is the only example I have met 
 with, except in the Hereford missal. The prayers which 
 precede it are however not according to the Hereford, 
 but to the Salisbury Use. 
 
 That the old Use of S. Paul's was held in high' esti- 
 mation, we have a proof in an orderrelating to Barking 
 monastery, in Essex, about 1390. " Nota'quod diversis 
 tcmporibus intra conventum nonnullee emanarunt alter- 
 cationes igitur nos cupientes dictas altercationes et 
 
 99 Harfeian MS. 27 87. Imperfect. 
 ' See below : "Canon Missae,"^>. 121.
 
 ixii Iprcface. 
 
 discordias radicitus extirpari praesenti extirpamus edicto 
 secundum antiquas consuetudines istius domus approba- 
 tas, quod conventus prirdictus tres modos diversos habeat 
 sui servitii dicendi ; primo horas suas dicat secundum 
 rcirulam Sancti Benedict! ; Psalterium suum secundum 
 cursum Curiie Romance ; Missam vero secundum usum 
 ccclesiee Sancti Pauli Londoniarum." ^ 
 
 The other case to which I alluded, is of Exeter. In 
 the year 1339 Bishop Grandisson drew up a body of 
 statutes for his new and most munificent foundation of 
 the collegiate church of S. Mary, at Ottery. These 
 enter into minute particulars of the services to be per- 
 formed by the members of the college ; and two or three 
 chapters, whilst they prove that the Sarum was then the 
 received Use of the diocese, no less shew a sort of jea- 
 lousy still existing, and an earnest desire upon the part 
 of the Bishop to establish an " Exeter Use." Thus in 
 the 7th he speaks of the Divine Office on certain occa- 
 sions being performed " secundum ordinale et consuetu- 
 dinarium (pite eis fecimus et extraximus ex Exoniae et 
 Sarum usibus."^ Again in the 10th that all the mem- 
 bers should attend chapter, "saltem in sabbato, ut Exoniae 
 fit." In the 3fith we have the two Uses identified : 
 
 " Item volumus quod in majoribus festis sicut Sarum 
 
 et sicut Exon." and, once more, in the 77th the Bishop 
 speaks out very plainly. " Item statuimus quod ubi- 
 cumque ordinale vel consuetudinarium vel statuta nostra 
 non sufficiant forte in multis faciendis per totum annum, 
 
 ^ Dugdale. Monasticon Anglic, cis, et Cardinalium, aliorumque 
 
 v()l, \. p. 437. \ote k. Upon the Prajlatorum, qui ei in sacello diu, 
 
 distinction between the Use " Ilo- noctuque interesse solebant." 
 
 manae ecclesiae," and " Romanaj cu- ^ This Ordinal is still extant »' 
 
 riaj," see Azevedo, De Div. Off. and preserved in the Exchequer 
 
 Exercit. ix. p. 33. " Officium Cu- Chamber of the Dean and Chapter 
 
 rifc contractum crat, et mutationi- of Exeter. See some account of 
 
 bus obnoxium ob varias et conti- li \n i\\c Monumenta liitualia.\o\. 
 
 nuas occupationes Summi Pontifi- i. p. xliij.
 
 preface- ix 
 
 111 
 
 quod tunc recurratur ad ordinale et consuetudinarium 
 Sarum. Ita tamen quod semper omnia per nos disposita 
 firmiter observentur. Nolumus tamen quod allegent vel 
 dicant unquam se usum tenere Sarum, sed magis Exoniae, 
 vel, ut verius dicant, usum per nos eis traditum proprium 
 et specialem."^ But the extent to which the Bishop's 
 wishes were carried in this matter, must remain doubtful : 
 at least however we find about one hundred years after, 
 in 1430, an order made by the founder of " Godeshous," 
 a charitable institution for the poor in the same city of 
 Exeter, that the chaplain should say his office " secun- 
 dum usum Sarum." ^ 
 
 I would add before I pass on, that we have proof of 
 the acceptance of the Use of Sarum in the county of 
 Suffolk, from the fact that one of the Ordinals of that 
 Church preserved in the library of the British Museum, 
 was one of the service-books of the parish-church of 
 Rysbey.'' And again, the Sarum breviary itself refers 
 to the Use of the Church of Lichfield, upon S. Cedde's 
 day. (March 2nd.) We must not however conclude 
 that in other respects the Use of Lichfield varied from 
 the Sarum : but that this particular exception was al- 
 lowed as a peculiarity retained by that Church, upon the 
 festival of its patron. 
 
 According then to these various Uses of Sarum, York, 
 Bangor, Hereford, and Lincoln,^ (various yet harmoni- 
 
 * Oliver. Monasticon Exon. p. man," speaks of them in a general 
 
 268. et seqq. way : " That on the holy sondaye 
 
 ^ Monasticon Exon.^y. 404. and other grete feestes and solemp- 
 
 ^ See Monumenta Ritualia. vol. nytees gyuen by comaundemente, 
 
 i. p. xlvij. Note 83. after dyuersyte of the countre and 
 
 ' So Asseman reckons five Uses, of the dyoces, euery man ought to 
 
 upon the authority doubtless of the here masse entyerly yf he haue no 
 
 Preface to the Common Prayer lettyng nor excusacyon reasonable 
 
 Book. Codex Liturgic. tom. iv. by the whiche he may be excused." 
 
 pars. iii. 36. And the author of Sign. L. iiij. h. Edit. Wynkyn de 
 
 the " Ordinarye of a Christen Worde.
 
 ixiv Preface. 
 
 ous, ) the Holy Eucharist was celebrated in England 
 until the year 1547, the first of king Edward VI. Their 
 orif:;in cannot be attributed merely to man's ingenuity 
 and learning, or even piety ; but they are to be traced, 
 as has been very briefly shewn, through the Sacrament- 
 aries of Gregory and Gelasius and Leo, to the well- 
 spring of all Christian truth, the age of the Apostles. 
 
 In March, 1548, a Form was drawn up to be used in 
 the distribution of the consecrated elements, at Commu- 
 nion. By this there was to be no alteration made in the 
 old services, although a very significant hint was given 
 of the intention of the King's advisers ; but after the 
 priest had himself communicated,*^ he was to exhort the 
 people to a worthy partaking with him, in almost the 
 words which we still use ; beginning, " Dearly beloved 
 in the Lord, ye, coming to this holy communion, must 
 consider what St. Paul writeth to the Corinthians," &c. 
 This was to be followed by a charge to all open sinners 
 to withdraw, and the invitation (as at present) " You 
 that do truly and earnestly repent you of your sins, &c. :*' 
 after which (also very nearly as we have them now) a 
 confession, and absolution, and the comfortable words, 
 and the prayer of humble access ; and then the Body 
 and the Blood were given, with these words : " The body 
 
 * The first Rubric relating to still after the same manner and 
 
 the distribution is sufficiently ini- form, save that he shall bless and 
 
 portant to be given at length. "The consecrate the biggest chalice, or 
 
 time of the communion shall be some fair and convenient cup or 
 
 immediately after that the Priest cups full of wine, with some water 
 
 himself hath rtceived the sacra- put unto it ; and that day not drink 
 
 nient, without the varying of any it up all himself, but taking one 
 
 other rite or ceremony in the mass, only sup or draught, leave the rest 
 
 (until other Order shftlf be pro- upon the altar covered, and turn to 
 
 vided) but as heretofore usually them that are disposed to be par- 
 
 thc Priest hath done with the sacra- takers of the communion, and shall 
 
 ment of the body, to prepare, bless, thus exhort them as followeth : 
 
 and consecrate so much as will serve Dearly beloved in the Lord," &c. 
 the people ; so it shall continue
 
 lg)tcfacc. 
 
 IXV 
 
 of our Lord Jesus Christ, which was given for thee, pre- 
 serve thy body unto cvcrlastino- life :" and, " The blood 
 of our Lord Jesus Christ, which was shed for thee, pre- 
 serve thy soul to everlasting life." Having received, the 
 people were dismissed with a Blessing.^ 
 
 Doubtless this was a good order of communion so far 
 as it restored the Cup once more to the laity ; and the 
 letter of the privy council to the Bishops, which accom- 
 panied it, truly said, '^ that according to the first institu- 
 tion and use of the primitive Church, the most holy 
 Sacrament of the Body and Blood of our Saviour Jesus 
 Christ, should be distributed to the people under the 
 kinds of bread and wine." ^° This indeed is a fact which 
 
 ^ The whole form is in JVilkins. 
 Concil. iv. 11. And at the end of 
 the two Common Prayei' Books of 
 Edward the Sixth, reprinted by Dr. 
 Car dwell. 
 
 It may not be amiss to remark 
 that the necessity of some revision 
 of the Service-Books and Rituals, 
 was about this time generally ac- 
 knowledged throughout the west- 
 ern Church : and steps, not only in 
 England, were taken to reduce the 
 numerous variations of particular 
 Uses, to a greater uniformity. See 
 upon this, the Preface to the mo- 
 dem Breviary and Missal of the 
 Church of Rome : and compare, 
 Gerhert. De Cantu. torn. ii. 175, 
 etc. (rawoi^M*. Thesaurus, tom.n. 
 p. 13. Indeed so great a stress was 
 laid upon uniformity, that although 
 consideration was had of a pre- 
 scription of 200 years, yet if the 
 revised Roman Use was once ad- 
 mitted, there was no change to be 
 allowed again. " Usus Missalis, et 
 Breviarii Romani semel introductus 
 
 in aliqua ecclesia, quae habebat par- 
 ticulare Missale et Breviariura, con- 
 firmandus est, nee licet redire ad 
 usum antiqui Missalis, et Brevia- 
 rii." Sac. Bit. Congr. 15. Martii. 
 1608. Gavant. i. 564. 
 
 ^" A Proclamation was attached 
 to the Order of Communion, which 
 referred to the decision which the 
 Parliament, in the first Act passed 
 in this reign, had come to upon this 
 subject. The words of the Act are, 
 " Forasmoche as it is more agt-ee- 
 able, both to the first institution of 
 
 the saied Sacramente, and also 
 
 more conformable to the commo use 
 and practise bothe of the Apostles, 
 and of the primative Churche, by 
 the space of five hundreth yeres, 
 and more, after Christes ascention, 
 that the saied blessed Sacramente 
 should be ministred to al Christian 
 people under bothe the kindes of 
 bread and wine, then under the 
 fourme of bread onelie." Graf- 
 tons " Statutes made in the first 
 yere of Edw. 6th. he," This Act
 
 ixvl Iprcfacc. 
 
 the most learned supporters of the practice of commu- 
 nion under one kind only do not attempt to deny : to 
 use the words of Cardinal Bona : " semper enim, ot ubi- 
 que ah Ecclesiae primordiis usque ad sa?culum XII. sul) 
 specie panis et vini communicarunt fideles."'^ No 
 change could be therefore so justifiable, so necessary, as 
 that which afteran interruption of some three hundred 
 years, restored the undoubted practice of twelve hundred 
 years, and of the age of the Apostles : and which more- 
 over, faithfully relying upon the command of our Blessed 
 Lord, cut short all disputes upon a question which in- 
 volves very terrible consequences, viz. how far commu- 
 nion under one kind only is communion at all. 
 
 Again, this order of communion was a most praise- 
 worthy step towards a revival of the liturgy in "a 
 tongue understanded of the people." I do not deny that 
 stronger reasons have been produced by many authors 
 for the sufferance, it cannot be put upon higher grounds, 
 of a dead or foreign language in the celebration of the 
 Holy Eucharist, than ever have been, or can be alleged 
 for the denial of the Cup : but these avail not in those 
 cases, where liturgies are adapted by learned men, and 
 under the guidance and authority of national Churches, 
 to the gradual changes which, as time goes on, must take 
 
 ordered the Communion in both ceive the same." Whatever may 
 
 kinds to be given, when desired, to be said about disobedience to the 
 
 every person : and that the Priest Form soon after pubhshed, it is 
 
 should make " a godhe exhortacio, scarcely to be supposed, that many 
 
 wherein shalbe foorther expressed priests paid attention to an order 
 
 the benefeicte and coumfort pro- merely of the parliament; and in- 
 
 mised to them, which woorthelie terpolated an' extemporary exhorta- 
 
 receive the holie Sacrament, and tion into the authorized Use to 
 
 daungier and indignacion of God which they had been accustomed, 
 
 threatened to them, whiche shall and whose rubrics they were ca- 
 
 presume to receive the same un- nonically bound to observe, 
 
 woorthelie, to the ende that every " Rerum Liturg. lib. ii. cap. 
 
 manne maie trie and examine his xviij. §.1. 
 owne conscience before he shal re-
 
 Preface. i 
 
 xvu 
 
 place in the vulgar tongue. Hence, it may remain a 
 question, whether we do not too hastily now-a-days, 
 translate our Common Prayer Book, at least the more 
 solemn parts of it, those I mean relating to the due ad- 
 ministration of the sacraments, into the languages of 
 heathen people, which we do not ourselves fully under- 
 stand ? One thing is unhappily most certain : an easy 
 door is opened for designing men, to intrude their own 
 heretical opinions. Secure from almost, the possibility of 
 detection, innumerable errors may be foisted in, and the 
 most important doctrines of the Faith perverted, under 
 the apparent sanction of the Catholic Church of Eng- 
 land herself ; the truth of regeneration in Baptism be 
 denied, or of the communion of the Body and Blood of 
 our Blessed Saviour in the Holy Eucharist. Thus we 
 may give in name only and not indeed the Common 
 Prayer Book of the church of England, to some new- 
 converted nation in their own tongue ; and blindly by 
 her authority plant in most pestilent heresies, which even 
 succeeding centuries may not be able to eradicate. 
 
 And to such a reason would I refer the instance which 
 has been more than once appealed to, as shewing an in- 
 consistency in the practice of the church of England ; 
 (especially within the last few years, by one of the most 
 eminent living writers of the Roman communion in this 
 country -.y- namely, that in the reign of Queen Elizabeth, 
 the observance of the Common Prayer Book was made 
 obligatory upon the Irish people, although as yet it had 
 not been translated into their language. Heylin says," 
 "that no care was taken:" this is a mere assumption: 
 and as a fact, the first edition in Irish was published 
 very early in the reign of James the First, in 1609 : and 
 there might have been, as doubtless there were, many 
 
 ^^ D)\ Rock. Hierurgia. vol. \. ji- 319. 
 
 " Heylin. Hist, of the Reformation./). 128.
 
 Ixviii IprCftKC. 
 
 better reasons for enforcinnr the reformed service ar.d 
 offices of the clmrcli of England, than for hastily at- 
 toiiiptinfj: the very difficult task of a translation of them 
 into the vulj;ar tongue. But this is neither the time 
 nor the place for me to do more than allude to this most 
 iui])ortant subject. 
 
 The evil which must follow a stubborn, because un- 
 necessary, adhesion to the use of a dead tongue in the 
 l)ublic offices of the Church, is not unacknowledged by 
 several writers of the Roman communion. Thus Gerbert, 
 whilst he dares not perhaps go so far as to own the ne- 
 cessity of translations, yet complains of the consequence 
 in the case of those who, though ignorant of the lan- 
 guage, are bound by their rules to recite the Office 
 daily. " Dolendum vero est, illud deinceps penitus 
 cessasse studium, ita ut hodie moniales nee quidquam 
 intelligant, quid psallant, contra Apostoli monitum et 
 adhortationem."^* Extracts from earlier authors have 
 been collected by Cassander,^'^ to which I would refer 
 the reader: particularly directing his attention to one, 
 Billet in Summa, who, speaking of the abuse in persist- 
 ing in the observance of a dead language in his day, 
 concludes : " Videtur ergo potius esse tacendum, quam 
 psallendum ; potius silendum, quam tripudiandum." 
 
 Nevertheless serious objections lay against this order 
 of 1548, not the least of which was that a custom very far 
 from primitive was continued ; viz. that either those who 
 intended to communicate wore not required or expected 
 to be present during the Holy Service, or that having 
 once confessed and received absolution, they should 
 aoain confess and be absolved. It must be remembered 
 that the point before us now is, the distribution to the 
 communicants during the celebration of the service. 
 
 " Dc C'antu. tout. v.. ],. •202. 
 
 '"' Oj'cra. ;^. PG. Lilurgiva. Qn\\.\\\\\.
 
 IPreface. ixix 
 
 Anciently it is well known such was not the practice : 
 as Romsee acknowledoes. " Equidem olim quando sub 
 sacrificio distribuebatur Eucharistia, iis pra^termissis, 
 sacerdos accedebat ad communicandos, quibus distribuens 
 sacramentum simpHciter dicebat : Corpus Domini nos- 
 fri, vel alia verba, juxta disciplinam antiquam Eccle- 
 sia3."^'' And this custom was not intruded upon until 
 the 13th century, when the mendicant orders, fond of 
 novelties, introduced the new one,'^ which was soon 
 adopted into the liturgies of the Roman and English 
 churches. 
 
 ^^ Opera, torn. iv. p. 364. 
 
 '^ Morinus : de pcenit. lib. viii. cap. 9. Cit. Ronisee.
 
 ixx Iprcfacc. 
 
 CHAPTER V. 
 
 AS SING by another question which at the 
 time of the publication of the Order of 1548 
 excited very great displeasure, viz. that au- 
 ricular confession*^ was not enjoined by it 
 as a necessary preparation to a worthy receiving of the 
 Eucharist ; there are two points upon which I would make 
 some remarks, and of which the Order not unnaturally 
 suggests to us the consideration ; occupying as it does 
 the intermediate ground between the total rejection by 
 the church of England, as liturgies, of the old Uses, and 
 the acceptance of the first Common Prayer Book of 
 King Edward the 6th. To these I shall devote the pre- 
 sent chapter. 
 
 First, with regard to being present during the previ- 
 ous service, I do not mean of Matins and of the Litany, 
 which in modern practice almost always are joined with 
 it, but of the Liturgy itself, there are some who argue 
 that this is not necessary, but that a parishioner (or in- 
 deed any one) may partake of the consecrated elements, 
 who enters the church for that purpose even so late as 
 after the distribution has commenced. I am sorry to 
 say that this is no exaggeration, because not only did I 
 myself witness such an instance, not long ago ; but it is 
 even still in the same parish defended upon (we must, I 
 suppose, conclude) some principle, and persisted in as a 
 matter of practice. But no one who has examined these 
 
 '" The reader must remember (of which therefore the same view 
 
 that the absolution wliich it did re- was held) was not sacramental, but 
 
 quire, and which had already oc- of a far lower kind, of defects and 
 
 runcd in the Ordinary of the Mass, failings, rather than of sins.
 
 Preface. 
 
 Ixxi 
 
 questions can assert, tliat it is either according to primi- 
 tive custom or to the intention of the English church. 
 
 People, I conceive, who are hindered against their 
 wills from being present at the beginning* of our present 
 Communion Office, may be allowed to enter at any time 
 previous to the exhortation, " Ye that do truly and earn- 
 estly repent you of your sins, &c." Following this and 
 the confession and absolution, (a portion of the service 
 which it is most desirable all communicants should be 
 present at,) begins the more solemn part, the Anaphora, 
 with the ancient form, " Lift up your hearts." After its 
 commencement, surely they should not enter. Else how 
 can they say that they have offered up that sacrifice, which 
 together with the priest, as God's people, they have power 
 to offer ? ^'^ In the Apostolical constitutions, people are 
 allowed to be admitted during the previous prayers, or 
 the reading of the lessons, or the sermon : but it is not 
 
 ^^ It is not necessary to heap up 
 authorities upon this point : but, 
 referring the reader to Johnson, 
 Unbl. Sacr. ch. ii. §. 4. and to the 
 Gemma AnimfB. lib. i. cap. 30, I 
 shall make two extracts from wri- 
 ters of the English and the Roman 
 Churches. Le Brun says : " Ve- 
 teres patres animadvertunt bifariam 
 dici posse Fideles sacrificiura offerre. 
 Sacrijlcium ojferin censetm% in- 
 quit Hilarius Diaconus saeculo IV. 
 cum oblationes prcsstantur, quas 
 cum lis omnibus quce ad sacrifi- 
 cium requiruntur, ad altare sa- 
 cerdos offerf. Secundo loco Fide- 
 les offerunt sacrificium laudis, sacer- 
 doti se addentes, nt spiritu una cum 
 ipso Christi sacrificium oiferant, 
 quod verum laudis sacrificium est, 
 quodque unum honore Deum affi- 
 cere, nobisqne nullum non ad salu- 
 
 tem subsidiura et beneficiura com- 
 parare potest." Opet^a. torn. i. p. 
 208. And Archbishop Laud 
 against Fisher: " At, and in the 
 Eucharist, wee offer up to God 
 three sacrifices. One by the Priest 
 onely, that's the Commemorative 
 Sacrifice of Christ's Death repre- 
 sented in Bread broken, and Wine 
 poured out. Another by the Priest 
 and the People^ joyntly, and that 
 is the Sacrifice of Praise and 
 Thanksgiving, for all the Benefits 
 and graces we receive by the pre- 
 cious Death of Christ. The Third, 
 by every particular man for him- 
 sef onely, and that is the Sacrifice 
 of every man's Pody, and Sotcle, 
 to serve him in both, all the rest of 
 his life, for this blessing thus be- 
 stowed on him." § 33. p. 305. 
 Edit. 1639.
 
 ixxii Iprcfacc. 
 
 conceived tliat such liberty would be taken afterwards. 
 I would refer especially to the 58th Ch. of the •2nd book, 
 where particular directions are given how honourable or 
 poor persons arc to be received who should enter up to 
 that time. And again, to the latter part of the 11th 
 Ch. of the .^th book, where deacons are appointed to 
 stand at the door by the men's side, and deaconesses by 
 the other, that no one should go out, or the doors be 
 opened, even though one of the faithful should apply for 
 admission, durino- the offering of the sacrifice : " xxtx 
 
 Ton xocipo]/ Trjf x]/xipopxg. 
 
 In large towns where there are many churches, some 
 only very short distances from each other, and consider- 
 able numbers to comnmnicate, it is not an uncommon 
 thing for the clergy of one church, where there is not a 
 communion, to hasten after the conclusion of their own 
 duties to assist in a neighbouring church, where there is 
 one. So long as communions are not more frequent than 
 they are now and the number of the clergy so limited, 
 this is an assistance, against the giving of which not only 
 nothing which I have said militates, but which is per- 
 haps to be commended. But it is a practice which must 
 not exceed its due and accustomed bounds, those, I mean, 
 w hich have already been laid down : it is a practice 
 which is rather permitted under the necessities of the 
 time, than to be looked upon as allowable if those neces- 
 sities were removed. 
 
 For, and it must be remembered that I am speaking 
 of our own days in which three Offices pr()})erly distinct 
 are, it may be said, invariably mixed up and joined to- 
 gether, it is not even when most decorously conducted, 
 quite free from an appearance of intrusion into sacred 
 duties which have long before^ begun. And if this is the 
 case when every care is taken to prevent it, by arriving 
 at the church before non-communicants have departed, 
 I must leave the reader to imagine, how^ utterly devoid 
 of all reverence must be the hurried and breathless en-
 
 Preface, ' ixxiii 
 
 trance of a person, not merely into the clmrch, but into 
 the chancel, and throwing off of coats, and huddling on 
 of a surplice, at any time during the celebration of the 
 Holy Eucharist, though (as has been said) after the dis- 
 tribution has commenced, provided only that it be not 
 finished. 
 
 The second question to which I have alluded will re- 
 quire rather a longer consideration : it is this ; whether 
 non-communicants ought or ought not to be present 
 durincr the entire Service : and of course another is in- 
 eluded in this, viz. whether the almost universal practice 
 of the church of England now, which allows and recom- 
 mends their departure from the church at an early period 
 of it, is to be defended" or not ? I shall now attempt to 
 shew that non-communicants ought not, if possible, to be 
 allowed to be present during the whole celebration of 
 the Eucharist, and much less therefore should their de- 
 parture be prevented. 
 
 It cannot be said that this is not a subject which de- 
 serves consideration, or one upon which a reasonable 
 conclusion is not likely to be of benefit. For it has been 
 already made a practical question : the constant custom 
 of the church of England for some three hundred years 
 has within the last four years been interrupted, and 
 whole parishes (in more instances than one large and im- 
 portant parishes,) have been thrown most unnecessarily 
 into confusion and excitement. Nor has this passed 
 away ; at the time that I am now writing, there is a sort 
 of public controversy being carried on, and attempts 
 made to enforce and to prove the propriety of non-com- 
 municants remaining in the church during the whole 
 service. 
 
 The first point to which I shall direct the reader's atten- 
 tion will be, a passage in the well-known judgment of the 
 Lord Bishop of Exeter, in the case of the Rev. W, Blunt. 
 It appears that Mr. Blunt had " compelled all persons to 
 remain in church on sacrament Sundays until the con-
 
 ixxiv lprcfacc» 
 
 elusion of the exhortation. That is, " Dearly beloved 
 in the Lord, &c." This was the charge against the 
 clergyman ; and the reader will see that it does not 
 strictly enter into the exact question before us, as Mr. 
 Blunt' seems then, after the exhortation, to have been 
 accustomed to pause, and allow all to depart, who were 
 not disposed, or able with safe consciences, to commu- 
 nicate. 
 
 But in expressing his disapproval of Mr. Blunt's mode 
 of proceeding in this matter, the Bishop further says : 
 " What may be the particular part of the service, and 
 whether there be any, when those who do not propose to 
 partake of the holy communion may properly leave the 
 church, is not declared. Manifestly they ought not to 
 go before that part of the service begins wliich is used 
 only at the actual celebration of the holy communion — 
 not, therefore, until after the prayer for the church mili- 
 tant. But ought they to go then ? There is no direc- 
 tion requiring them to go, or recognising their departure. 
 The earher Books of Common Prayer plainly contem- 
 plate their remaining during the whole administration ; 
 for the invitation to those who come to receive the sacra- 
 ment was, until the last review, worded thus : ' Draw 
 near and take this holy sacrament to your comfort ; 
 make your humble confession to Almighty God before 
 this congregation here gathered together in His name 
 meekly kneeling upon your knees.' In the present form 
 there is no such recognition of a congregation, besides 
 those who are about to communicate ; yet there is, I 
 repeat, nothing to indicate their departure before the 
 close of the service."*" Now I conceive there can be 
 
 ^ Stephem. Collection of Ec- . latiiipf to the diocese at the same 
 
 clesiastical Statutes. P. 2053. A time, is carefully reprinted : espe- 
 
 very valuable publication : in which cially, a most excellent " Letter 
 
 the Bishop of Exeter's judgment in from the Bishop of Exeter to tlie 
 
 tliis case, with other documents re- Editor" conmienting on, and ex-
 
 Iprcfacc, 1 
 
 XXV 
 
 little doubt, that the Bishop decides nothing in the above 
 extract, and indeed shortly afterwards by approving of 
 non- communicants not departing " until after the exhor- 
 tation," it would seem that we might conclude they 
 ought to depart then ; — nevertheless, I say, this extract 
 has already been more than once appealed to, as confirm- 
 ing the opinions of those who would allow no one to de- 
 part until the conclusion of the service. 
 
 The difficulty which the Bishop puts, if I am not mis- 
 taken, rests upon the term congregation in the earlier 
 Books and upon the acknowledged fact that in our pre- 
 sent Book there is no express order made, or time 
 appointed, for non- communicants to leave. And the 
 congregation is therefore supposed to mean the non- 
 communicants. But surely if this is so, it would be a 
 most strange thing, unheard of elsewhere during the 
 whole history of the Church of Christ, that those who 
 with earnest and contrite hearts, in full assurance of 
 faith, are prepared to receive the Body and the Blood 
 of Christ, and to show their entire communion with 
 Him, and with His Church, should first be called upon 
 to make their confession to Almighty God, general 
 though it be, in the presence not accidental but desired 
 of the profane, the careless, the despisers ; it may be, of 
 the unbaptized. Humiliation is a chief part of confes- 
 sion and repentance ; but such a humihation as this 
 could never have been intended. Nor can I omit to 
 add, that in the sentence cited by the Bishop, it was not 
 always "this congregation" but in the Order of 1548, 
 and the First Book of 1549, " His holy Church." And 
 could this apply to those of whom I have just spoken ? 
 
 The conorresfation means therefore the communicants 
 themselves: all the Common Prayer Books from the 
 
 posing the extraordinary statements in his Charge to the candidates for 
 made by the Bishop of Worcester ordination, in Dec. 1844.
 
 ixxvi Preface. 
 
 First in 1.549 to that of 1()()2, declare that there shall he 
 no communion, " except there he some,"'-' "except there 
 be four, or three at the least,"" to communicate with the 
 priest. Such a rule was uncalled for in the Order of 
 1548, which was intended only to be temporary, and 
 which in its second rubric necessarily supposes the pre- 
 sence of others besides the priest. These then consti- 
 tuted the " holy church" or the " congregation" of the 
 Common Prayer Books down to \C)Cy2 : and there is a 
 very satisfactory explanation to be given, why some such 
 words should have been inserted. Because the form of 
 confession, (as the reader may see below) ran, according 
 to the old missals, " Confiteor Deo, beatae MariiP, omnibus 
 Sanctis," as well as "et vobis, fratres :" and, without 
 entering into the question of the presence of holy spirits 
 witli us and among us, when we are engaged in the 
 duties of public worship, I think that the revisers of the 
 liturgy acted wisely, in removing all reference to them 
 on such an occasion : for it was not in any way re- 
 quired, and they had had lamentable proofs of the prac- 
 tical evils which had followed an unscriptural excess of 
 devotion to the blessed Virtjin and the saints, and of a 
 continual offering up of prayers, which we have not au- 
 thority to assure us will be either heard or answered. 
 
 But in 1(362, the same reasons existed no Ioniser: 
 men's minds had become fixed in a more pure belief, 
 and a better judgment as to whom prayer should address: 
 namely, tlie Only Three Persons of the Undivided Tri- 
 nity. Hence, without specifying before whom the con- 
 fession to Almighty God should be made ; or appearing 
 any longer to limit it to things visible, viz. the congrega- 
 tion gathered in His holy Name ; this passage, as alto- 
 gether uncalled for, was wisely omitted. 
 
 More than this, all the Common Prayer Books after 
 
 =' Mai/. 1540. -' 1552. 1559. 1604. 16G2.
 
 Preface. ixxvii 
 
 1549 to 1662, do not "plainly contemplate non-commu- 
 nicants remaining during the whole administration," but 
 rather insist in strong terms upon their departure. Even 
 the first Book directs them to depart out of the quire, 
 and I am not at all inclined to think it recognises their 
 continued presence in other parts of the church ; but 
 having just used the word, it was somewhat heedlessly 
 repeated : it is quite clear that no such separation is 
 ordered, as that communicants should be bound to go 
 into the quire ; and the intention of the rubric, as it 
 appears to me, was to keep these quiet in their places, 
 Avhether in the quire, or out of the quire, whilst the non- 
 communicants naturally departed altogether. 
 
 But the rubric is, I allow, not clear either way, and 
 perhaps at the time, contrary to the intention of the revi- 
 sers of the liturgy, non-communicants occasionally did 
 remain, gazing and looking on, resting upon its doubtful 
 manner of expression. What then do we find in the 
 Books of 15.52, 1559, 1604, 1625, down to 1662? we 
 do not find this ill-expressed"^ rubric : but, in" the exhor- 
 tation to negligent people, these remarkable words. 
 '^ Whereas ye offend God so sore in refusing this holy 
 banquet, I admonish, exhort, and beseech you, that unto 
 this unkindness, ye will not add any more : which thing 
 ye shall do, if ye stand by as gazers and lookers of them 
 that do communicate, and be not partakers of the same 
 yourselves. — Wherefore rather than ye should so do, 
 depart you hence, and give place to them that be godly 
 disposed." Surely here the non-communicants are de- 
 sired to depart, in order that they might not " gaze and 
 look on," which those who insist upon the meaning of 
 
 ^ Perhaps those who think munion) shall depart out of the 
 
 otherwise will explain what we are quire, except the Ministers and 
 
 to understand by, " All other (that Clerks." 
 mind not to receive the FIolv Com-
 
 ixxviii Iprcfacc* 
 
 the word quire In the rubric above, and would now in- 
 duce them to remain, propose as the object of their doing 
 so. 
 
 Ao-ain, it is to be considered, that the short-lived 
 abuse which may have sprung up under the authority of 
 the rubric of the 1549 Book, having been put an end to 
 bv the express denunciations of the Book of 1552 ; and 
 the practice of non-communicants leaving the church 
 having been confirmed by the constant observance of one 
 hundred years; the revisers of the Liturgy in 1662, not 
 needlessly shortened the exhortation, whilst they scarcely, 
 it would seem, thought it necessary to lay down a strict 
 rule, and appoint a set time for the departing. As mat- 
 ters have turned out, it would have been well if they had 
 done so. 
 
 I said above, that a controversy is being, at this time, 
 carried on, upon the subject which we are now discussing: 
 but this is not easy to be referred to, occurring as it does 
 in a weekly periodical.** This controversy labours also, 
 except in one case, under the disadvantage of anony- 
 mous authors ; but the chief point is, it plainly shows 
 tliat agitation, if I may so call it, is continued upon the 
 question, and we have reason to fear that further attempts 
 may be made to induce, if not to press, non-communi- 
 cants to remain. This is, in fact, the sole point of im- 
 portance about it ; for except one letter, signed " Pres- 
 byter Anglo-Catholicus," the whole is characterized by 
 great looseness of argument, and an unwarranted assump- 
 tion of facts, upon the proved truth of which the decision 
 would depend. One writer quietly cuts the matter very 
 short, and would have us understand, that " the English 
 Church does not sanction any appeal to the example of 
 the primitive Church." 
 
 ■^ The English Ckurr/ininn. bound to say upon C'hurtli prin- 
 18-46. A paper conducted I am ciples, and not a little influential.
 
 Preface. ixxix 
 
 Thinking otherwise however, and reminding the 
 reader of the canon made in the year 1571, my first 
 business would have been to explain what the custom of 
 the primitive Church was : but it is so well known that 
 during the first five centuries at least, the universal prac- 
 tice was to allow no one to be present except communi- 
 cants, and the last class of penitents, that it would be a 
 waste of space and time to repeat authorities which have 
 been cited over and over again. Those who wish to 
 examine them, may especially consult Bona^ de rebus 
 Liturgicis, Lib. 1. Cap. xvi. : and Bingham, Christian 
 Antiquities, Book 15. I would repeat that I pass on 
 thus briefly, only because the fact of the practice of the 
 earliest ages of the Church is both so certain and so 
 generally owned; and not because it is of little importance 
 in the decision which we ought to come to in this matter : 
 for on the contrary, it is not simply of importance, but 
 in all doubtful matters, of obligation : both by the deci- 
 sion of the Church of England herself, and by the united 
 testimony of her best divines. So that even allowing 
 that there was no more to say, we should already have 
 learned enough, having discovered the rule which go- 
 verned the first five centuries."^ 
 
 ^ There is one canon which I or the scoffer to remain, but the 
 
 would notice in a note, being of the necessity of communion. The ca- 
 
 highest importance, and apparently non does not speak only of the 
 
 opposing the unvaried agreement prayers, but of the actual partaking, 
 
 of all other ancient practice. It is And this is the view which the 
 
 the ninth of the Apostolical Canons, greatest foramentators have taken. 
 
 " Omnes fideles qui ingrediuntur. Thus Bahamon says : " Praesentis 
 
 et scripturas audiunt, in precatione canonis constitutio est acerbissima. 
 
 autem et sacra communione non Segregat enim eos qui in ecclesiara 
 
 permanent, ut ecclesiae confusionem conveniunt, et non ad finera usque 
 
 afferentes, segrcgari oportet." But expectant, nee communicant." And 
 
 the object was, not to enforce the Zunaras to the same effect: " Ca- 
 
 attendancc of non-communicants, non prsesens exigit omnes, dum 
 
 as we call them now-a-days, and sanctum celebratur sacrificium, ad 
 
 oblige the unworthy, or the sceptic, finem usque in oratione, sanctaque
 
 Ixxx 
 
 Preface. 
 
 13 lit there seems to be no slight ground to suppose 
 that for a much longer period the old discipline was, if 
 not in all churches, yet retained in many: Bona'*'^ owns 
 that it fell not into disuse until the 8th century, and 
 Morinus^ acknowledges to the same : but in the 9th 
 century Amalarius has the following important testi- 
 mony ; speaking of the origin of the term Missa, he con- 
 tinues : " Consuetudo nostra tenet, ut catechumcnos re- 
 pellamus ante Evangelium. Non mihi videtur ex ratione 
 
 communione perseverare. Siquidera 
 turn temporis a laicis exigebatur, 
 ut frequenter communicarent." Be- 
 verege. Pandect. Canon, torn. i. p. 
 G. Nor, in connection with this 
 famous canon, must we overlook 
 the second canon of the council of 
 Antioch, which repeats almost the 
 same words : and in his exposition 
 of this, BaLsamo)i lays down what 
 we are strictly to understand by 
 the term Liturgy, or that part of 
 the Holy Service, up to the begin- 
 ning of which non-communicants 
 were at liberty to depart. He re- 
 fers to the former one of the Apos- 
 tolical collection, and continues : 
 " Ue liturgia autem, eaque sola 
 dictos Can. htfc decrevisse intellige; 
 non item de aliis ecclesiasticis offi- 
 ciis. Quoniam autem dicunt qui- 
 dam, et quamobrem Patriarcha uni- 
 versalis sancta dominica a loco ejus 
 prodiens non perseverat usque ad 
 liturgiaD absolutionem, sed post 
 evangelium reccdit ? Hisce dici- 
 mus, quod divina liturgia post 
 sancti evangelii Icctionem j)roprio 
 celebratur. Quandoquidi-m eiiim 
 in Sanctis ecclesiis omnia caninius 
 in Dei gloriara, sive e veteri sint 
 testamento, sive e novo ; post prin- 
 
 cipium enim protinus ordine reci- 
 tantur psalmi, usque ad Apostoli 
 Icctionem qui quidem sunt ex veteri 
 testamento. Post evangelium au- 
 tem incipit ca'rimonia celebrandi 
 incruenti sacrificii : Patriarcha ante 
 banc, et post sanctum Evangelium 
 recte discedit, et can. non transgre- 
 ditur. Ut nee quis transgreditur, 
 si post evangelium vel ante evange- 
 lium discedit ; verum ob necessariam 
 piamque causam, non ob vitupera- 
 bilem." Ihid. p. 432. To return 
 for an instant to the Apostolical 
 canon, it may be added, that this 
 last explanation reconciles com- 
 pletely with the rest, that also of 
 Aristenii.s, who declares, that it 
 forbids any one to depart, " dum 
 adhuc sacra liturgia celebratur." 
 
 The present practice therefore 
 of the Church of England, that 
 non-communicants should leave the 
 church before the Liturgy, in its 
 strict sense, begins; and that all 
 should communicate who remain, 
 is as it appears to me in exact ac- 
 cordance with the Apostolical and 
 Antiochoan canons. 
 
 ^^ Opera, torn. i. p. 350. 
 
 *'' Ojtera posthum : de Catech. 
 cdji. 16.
 
 Preface. ixxxi 
 
 incumbere, cum proculdubio precdicatoribus gentium 
 praeceptum sit, ut evangclium cis prsedicent : sed sacri- 
 ficio omnino interessc non possunt, nisi renati, quia neque 
 pro eis rogatur a sacerdote in consecratione corporis 
 Domini, neque confectum illis porrigitur. Sic orat sa- 
 cerdos pro circumstantibus : Memento Domine famulo- 
 rum famularumque tuarum, et omnium adstantium, 
 quorum tibi fides cognita est, et nota devotio. Nondum 
 renati, infideles vocantur, non fideles. Igitur non pos- 
 sumus animadvertere pro illis constitutam esse orationem 
 in officio confectionis corporis Christi. Quapropter 
 merito eo tempore recedunt, quo sacrificium celebratur." '^ 
 I am aware that Bona, who cites the first words only, 
 attempts to explain this statement away, as if its author 
 was speaking of some ceremony on a particular occasion : 
 but of this there is not a trace ; Amalarius is describing 
 the whole service of the liturgy, and all its parts. 
 
 Now it must not be forgotten that there is a wide 
 difference between this practice ceasing to be observed 
 in the fifth century, or in the tenth, because according 
 to Amalarius, it is certain it was still observed in the 
 ninth. How much later, it may not be easy to decide : 
 and the Church of England would have restored a cus- 
 tom which had been interrupted not for a thousand 
 years, but for five or six hundred only. 
 
 Nor is it to be overlooked that without an exception, 
 the ritualists of the middle ages never mention in terms 
 of disapproval the ancient custom, nor even speak of that 
 which had taken the place of it and was observed in 
 their own times, as the rather to be commended. One 
 would suppose that the primitive rites had never been 
 discontinued, from the manner in which the old distinc- 
 tions v/ere carefully preserved : and it is difficult to con- 
 ceive but that, if it might have been, they would have 
 
 ^ De eccles. Off. fib. iii. cap. 36.
 
 ixxxii Preface. 
 
 desired to have had the early discipline restored. Thus 
 in the 13th century, Durand says: '' Missa catechume- 
 norum est ah introitu usque post offertorium, qua? missa 
 ab emittendo dicitur, quoniam quando sacerdos incipit 
 consecrare eucharistiani, catechumeni foris de ccclesia 
 mittuntur.— Missa vero fidelium est ah oifertorio usque 
 ad post-communionem." '^ Again, Gahriel Biel, in the 
 14th century. *' Melius dividitur Missa in tres partes, 
 so. in prajparationem tarn populi, quam materiae conse- 
 crandse ; in eucharistiaj consecrationem et oblationem ; 
 in consecratee communionem et mysterii conclusionem. 
 Prima pars potest dici missa catechumenorum, pro eo 
 quod major pars admittit catcchumenos, secunda canon, 
 tertia communio."^^ And, once more, Radulph Tun- 
 grensis about the same time, after describing the rites 
 observed at communion, plainly states the fact, *' omnes 
 debent communicare." ^^ 
 
 In after years, at a period when every concession 
 made in favour of the return to a better practice in the 
 Church of England, by her opponents who refused 
 to remain in her communion, is of importance, we find 
 the same opinions expressed in even plainer terms. Thus 
 Harding in his reply to JewelVs apology, is excusing 
 Pighius who had been cited as allowing that abuses had 
 crept into the celebration of mass. '' He meaneth not," 
 says Harding, " that the Masse itself is erroneous, as ful 
 wel there he declareth : but that men be faulty in abusing 
 that holy sacrifice. For many come to the aulter un- 
 worthely. Many be present at it, that ought not to 
 come within the church dores."^* Again the authors of 
 a catechetical work in 1()4T : "whosoever doth hear 
 masse in sinne, doth besides the irreverence committed 
 
 ^ Rationale. //i. iv. rv/y;. 1. 45. drrisis : de Sacramental, iv. 33. 
 
 *' In Canone. lect. 15. Jo/. 76. 
 
 •'" De Cfnionum nbserv. Prop. ^- Confutation of the y\j)ology. 
 
 23. And see also Thomas If a/- ;>. 207. ^r///. I.')(i5. 4to.
 
 preface* ixxxiii 
 
 against the highest mysterie in Christian religion, render 
 himself unworthy of those speciall benefites, whieh are 
 obteined by this Sacrifice. Which appeareth plainely 
 by the practise of the primitive church, and also by the 
 present practise ordained by the councell of Trent, 
 which commandeth Bishops, that they should not permit 
 in their Diocesses aivj publicke and notorious sinner to 
 be present at Masse. Yea, the same councell, to ex- 
 presse more fully the great reuerence that is required at 
 this holy mystery, commandeth all Bishops, that they 
 should not suffer any Priest to say Masse, unlesse those 
 who he present, do first hy a decent composition of their 
 body, shew, that they are present not only in body, but 
 also in minde, and with a devout affection of heart. ''^^ 
 These extracts fully recognize the principle which I am 
 contending for. Once more, the author of the " Litur- 
 gical discourse of the Mass." He is considering whether 
 indiscriminately men should be allowed to be present 
 during the whole service : and concludes in the nega- 
 tive : " as being more conformable to the practice of 
 God's holy Church, which did never esteem any one 
 worthy to be present at these sacred mysteries, until 
 they were fully instructed, and truly converted, and 
 made true members of the Catholic Church."/'* 
 
 I shall only further make one or two extracts from 
 documents which were published about the time, or soon 
 after, of the Reformation : as confirmatory of the inter- 
 pretation which has been given above, as the correct one 
 to be put upon the Common Prayer Books of Edward's 
 and Elizabeth's reigns. 
 
 ^ A Declaration of the principall being extracts from the Council of 
 
 pointes of Christian Doctrine, ga- Trent : Sessio xxii. '* Decretum 
 
 thered ovt of diuerse Catechismes, de obscrvandis ct evitandis in cele- 
 
 and set forth by the English Priests bratione missae." 
 dwelling in Tournay Colledge. p. 
 
 582. The italics are in the original : ^ Preface, p. 20.
 
 ixxxiv Iprcfacc. 
 
 The first which claims attention is the 23rd of the In- 
 junctions of K. Edward in 1547 : that is, just hefore the 
 publication of the Order of Communion so often spoken 
 of. I quote from the original edition by Grafton. " In 
 the tyme of the Letany, of the high Masse, of the Ser- 
 mon, and when the priest readeth the scripture to the 
 parishioners, no maner of persones, without a just and 
 urgent cause, shall departe out of the Churche." With- 
 out insisting upon any argument which may be deduced 
 from the exception of " a just and urgent cause," which 
 supposing that the ancient discipline was restored would 
 fully meet our present case, I think that this order set 
 forth in 154" is of especial value, when compared with 
 the corresponding injunction, the 18th of Queen Eliza- 
 beth's in 1 iji)[). I again quote from an original edition of 
 that year ; and I do this because Dr. Card well has said,^^ 
 either carelessly or unfairly, that this is "the same as 
 before ; except that communion of the sacrament is sub- 
 stituted for Jiigh mass, and the last sentence respecting 
 perambulation of parisJies is new ;" although, as the 
 reader will see, there is another and most important 
 variation. This Injunction says ; "In the tyme of the 
 letanye, of the common prayer, of the sermon, and when 
 the priest readeth the scripture to the parishioners, no 
 maner of persons without a Juste and urgent cause shall 
 use any walkyng in the church, ne shall departe out of 
 the churche." Here there is a total omission of all refe- 
 rence to the " Mass," or " Holy Communion :" which 
 cannot be set down as other than very significant; for 
 we know that those by whom these later Injunctions were 
 
 ^ Documentary Annals, vol. i. editions of the Injunctions of 1547, 
 
 p. 186. Note. I cannot conceive and seven of those of 1559, before 
 
 that Dr. Cardwell had seen any the year 1601, are now lying before 
 
 copy of Elizabeth's Injunctions, me: with which, moreover, his own 
 
 which agreed, according to his ac- text agrees, 
 count, with K. Edward's. Tliree
 
 lg)reface» ixxxv 
 
 drawn up, had the earlier ones of Edward before them ; 
 with which, if they were at all adopted, they did not in- 
 terfere, except for some especial purpose. 
 
 About the same time Dr. Guest writing to Sir Wil- 
 liam Cecil, concerning- the new service book, that is, 
 the Common Prayer of Q. Elizabeth, and " why the 
 service is set forth in such sort as it is," explains among 
 other points objected against, " the dividing the service 
 of the Communion into two parts," and proves the cor- 
 rectness of what we are therefore forced to conclude was 
 the practice intended to be observed, by the authority of 
 Durant, S. Chrysostom, and Dionysius : viz: "That 
 they only did remain which did receive." ^^ 
 
 To the like effect speaks Bp. Jewell in his apology, 
 upon the subject of the Eucharist. " Ad hoc epulum 
 invitandum esse populum, ut omnes inter se communi- 
 cent, et societatem suam inter se, spemque eam, quam 
 habent in Christo Jesu, publice significent, et testificen- 
 tur. Itaque si quis fuisset, qui spectator tantum esse 
 velit, et a sacra communione abstineret, ilium veteres 
 patres, et Romanes episcopos in primitiva Ecclesia, ante- 
 quam nata esset privata missa, tanquam improbum atque 
 ethnicum excommunicasse."^^ 
 
 Archbishop Parker, among other directions to be ob- 
 served at his Visitation, ordered : " Item, these things 
 being done, the preacher to proceed to the sermon, 
 which being done, all the extern laity to be commanded 
 out by the beadle." '" Again, the following rubric is of 
 no little weight, if we remember that it is in the Form 
 
 ^ Cardwell: Hist, of Confe- is still to be considered as a witness 
 
 rences. ;?. 51. of facts. 
 
 ■" Enchiridion Theologicum. ^^ ^;r_?/;je. Parker, p. 303. Cited 
 
 Randolph, vol. i. p. 217. The hy a. viv\ievva.\he English Church- 
 
 same is to be seen repeated in the man. (March 12, 1846.) The 
 
 HarmoniiofConfessions,^\\h\\?\^edi same also quotes a passage from 
 
 in 1586. ;). 425 : which, although the Life of Bp. Bedell, p. 54. "As 
 
 very far from being an authority, 1 was at the Lord's table beginning
 
 ixxxvi Preface. 
 
 of the consecration of a church drawn up and used by 
 Bishop Andrews. " Finitis precationibus istis Dominus 
 Episcopus sedem separatim capessit, (ubi prius) popuUis- 
 que universus non communicaturus dimittitur, et porta 
 chiuditur."^ 
 
 It is necessary that I sliouhl notice what at first siorht 
 has seemed a strontj proof that in the reign of Elizabeth, 
 notwithstanding the exhortation of the Common Prayer 
 Book, and the authorities above quoted, the non-com- 
 municants nevertheless did remain, during the entire 
 service. The place is in the Reply of Thomas Cart- 
 wright to the answer of Whitgift against the famous 
 Admonition : he is speaking of wafer-bread. " I haue 
 spoken" he says " of thys bread before in generall, and 
 if ^laister Doctor dyd not disagree wyth hymselfe, we 
 are heere well agreed. For first he sayth it skilleth not 
 what bread we haue, and by and by he sayth, that he 
 w^sheth it were common bread, and assigneth a great 
 cause which the booke of service lykewise assigneth, 
 which is to avoyde superstition. And it is certaynely 
 known by experience, that in dy vers places the ignoraunt 
 people that haue beene mysled in popery, have knocked 
 and kneled unto it, and helde vp theyr handes, whylest 
 the mynister hath geuen it, not those only which have 
 receyued it, but those which have been in the churche, 
 and looked on. I speake of that whiche I knowe, and 
 haue sene wyth my eyes." ^" This passage is extracted 
 
 the service of the Coniniunion be- to add, that in our own time, the 
 
 fore the sermon he came in, and order of the consecration of the 
 
 after the sermon was done, those church of S. INIary, Lambetli, has 
 
 that communicated not being de- this rubric : " The Sermon being 
 
 parted, &cc." It has been asserted ended, and all who do not receive 
 
 that the exclusion of the "extern the Holy C'omnuinion having left 
 
 laity," refers not to a communion, the C-'hurch, and the Doors shut, 
 
 but to the Archbishop's Charge : the Bishop proceeds to the Com- 
 
 but this is incapable of proof, and raunion Service." 
 what then means "extern"? ^^ P. IG4. b. From a copy of 
 
 ^■' It is not at all beside the mark this rare tract in my possession.
 
 preface. ixxxvii 
 
 in the Hierurgia Anglicana, p. 104 : and the learned 
 editors of that useful publication, do not, I must observe, 
 exhibit their usual judgment in a note which they sub- 
 join. " Here" we are told " is an incidental proof that 
 the Holy Eucharist was then celebrated in the presence 
 of the congregation, non-communicants as well as com- 
 municants, as in other parts of the western Church 
 at and since the great schism. The present custom 
 of excluding non-communicants from witnessing the 
 commemorative sacrifice, is an innovation, unsanc- 
 tioned alike by rubrick and canon." These are some- 
 what bold conclusions to arrive at upon the faith of one 
 evidence : and to say nothing of the rapid decision, that 
 a return, even though it were in our own days, to primi- 
 tive practice was an innovation, it certainly would have 
 been as well if the editors had also told us, since we are 
 to believe this innovation is later than EUzabeth's reign, 
 when it did begin or established itself. 
 
 But as I own this to be if not the only authority,*^ at 
 least an apparently strong one, brought forward by those 
 who advocate the continued stay of non-communicants, 
 it must be examined. Now, to pass by the question of 
 
 *^ Two arguments have certainly they do not communicate. The 
 been adduced in favour of non- other argument is, that the Church 
 communicants : but really they does by courtesy (a strange cour- 
 scarcely seem to be worthy consi- tesy it would have been thought of 
 deration. One is, that the Church old) admit the presence of non- 
 of England considers every person communicants, because, " at Coro- 
 to be a communicant, (which in a nations the Sovereign receives the 
 sense is true,) who communicates. Sacrament in presence of her sub- 
 at the required times during the jects, not one of whom is permitted 
 year, according to the rubric. But to communicate, except the officia- 
 in the first place this rubric cannot ting Bishops and the dean of West- 
 be understood to enforce the com- minster." Strictly, the Order of 
 munion of parishioners, living in the Coronation, as used at present, 
 sin, or under penance ; and in the is said not to be an authorized For- 
 next, it does not say one word mulary of the Church of England : 
 about them, on those occasions but, waiving this, (and it cannot be 
 when from any just or urgent cause, denied very high authority) there
 
 ixxxviii iprcfacc. 
 
 who CartAATiffbt was, and that he would not be unlikely 
 to strain tacts, there is not the sli^^htest reason to sup- 
 pose that he is alluding to communions at that time, 
 about 1572, in the Church of England. He is arguing 
 against the allowance of wafer-bread : and remembering, 
 as he well could, the ])erformanec of the Divine Service 
 during Q. Marys reign, and probably in King Henry's, 
 he reasons from the superstitious gestures then made by 
 the common people : and I somewhat wonder that the 
 editors of the Hicrf/riiia, have in their extract left out 
 the words " that have been mysled in popery." So that 
 even if this was all the information which Cartwright 
 furnishes, he leaves the (juestion exactly where it was 
 before. 
 
 But I think he gives unanswerable witness upon the 
 other side, in proof that it was )iot then the custom to 
 celebrate the Holy Eucharist in the presence of non- 
 communicants. He says, a few pages before : " Nowe 
 remavneth to be spoken of the number of communicants, 
 and that there is fault in the appoynting of the service 
 booke, not only for that it admitteth in the tyme of 
 plague, that one with y^ mynister may celebrate the sup- 
 per of the Lord in the house, but for that it ordayneth a 
 communion in the church, when of a great number 
 which assemble there, it admitteth three or fower. — The 
 departing therefore of the rest of the church from those 
 three or fower, is an open profession that they have no 
 communion nor unitie with them, that doe communi- 
 cate." And presently afterwards, as if to set at rest 
 what he means by departing^ we read : " So that it must 
 needes folow, that the not receiuing of those whvch de- 
 
 are ample reasons why on such an to every one, or of permitting them 
 
 occasion, some relaxation should to be distributed. It certainly, in 
 
 be allowed of the fjeneral rule : short, is not a case from which 
 
 omitting all mention of the impos- fairly any argument can be brought, 
 sibilitv of distributing the elements
 
 Preface* ixxxix 
 
 part out of the church, when there is any communion 
 celebrated, proceedeth either of vaine and superstitious 
 feare, growing of grose ignorance of themselves, and of 
 the holy sacramentes : or else of an intollerable negli- 
 gence, or rather contempt, &c."^* 
 
 Possibly my own opinion expressed above, of the cele- 
 brated Puritan, as to his dealing with facts, may be 
 thrown back upon me ; and it may be said, he misrepre- 
 sents matters, or did not know what was the custom 
 observed in churches which he was very careful not to 
 enter. But he had an acute adversary, who would not 
 overlook, neither has he, any such mistakes. And what 
 does Whitgift say in his Defense of the Answere to the 
 Admo7iitionf "The booke of common prayer doth 
 greatly commend, and like the receyving of the whole 
 church togither, but if that cannot be obteyned (as it 
 cannot, and they will not have men compelled unto it) it 
 secludeth not those that be w ell disposed : so they be a 
 competent number. And the booke doth exhort those 
 to depart Avhich do not communicate, with a warning 
 from whence they departe, so that you may well under- 
 stande, that the meaning of the booke is, that all that be 
 present should communicate."^^ 
 
 Without longer delaying upon the subject, I would 
 upon these grounds conclude, that non-communicants 
 ought not to be allowed to remain during the entire ser- 
 vice. It is acknowledged upon all sides that for the iirst 
 five centuries such was the rule of the CathoHc Church, 
 and the best ritualists agree moreover in extending this 
 time to the end of the seventh : and I have cited a pas- 
 sage from Amalarius in the ninth, (with some remarkable 
 
 42 P. 147. 150. b. Cartwright Church of England still suffered it, 
 
 is attempting; to prove, upon a text and private Mass. 
 as it were from the Admonition, 
 " private C'onununion," that tho " P- 530.
 
 xc preface. 
 
 obsei-vatioiis of Durand and Biel loner after,) asserting 
 its continuance : it has been shewn that the ni1)rics and 
 phrases of the Prayer-Books of Edw. and Ehzabeth do 
 not suppose the continued presence of all persons, with- 
 out distinction, in the churcli ; but, on the other hand, 
 urire the departure, at some time, of those who are not 
 about to communicate : and such has been proved to have 
 been the actual practice of the Church of England 
 in the early part of Queen Elizabeth's reign ; since 
 which time no one, I believe, ])retends that there has 
 been any general change, or even an attempt at it, until 
 our own day. 
 
 But, it is not to be concealed, a difficulty is instantly 
 suggested, and a very practical one, viz: when are the 
 non-communicants to depart ? This is a question which 
 I cannot now discuss so fully as it deserves, and which I 
 am certainly not entitled accurately to decide. On 
 those occasions when an Office is performed, for which 
 we have no name,^* consisting of some collects, a lesson, 
 the Epistle and the Gospel of the day, the Nicene 
 creed, and perhaps a sermon with other additions ; an 
 Office which, whatever it may be called, is not an imita- 
 tion of a communion service, is not, as I have said in 
 another part of this volume, a Missa sicca ; at that 
 Office there is no reason why all, who may be present at 
 
 ■" Within some twenty years Admonition, though he does not 
 
 after the review of the Common tell us what we are to call it. " I 
 
 Prayer Book, people knew not what knowe not" he says, "what you 
 
 name to give this Office, now so mcane by the halfe-commiinion, I 
 
 very commonlv said in our Church, find no such word in the Commu- 
 
 ITius the authors of the famous nion booke : — if you mcane the 
 
 Admonition to the Pfn/iamcnt call scriptures and prayers aj)pointed to 
 
 it a " halfe-communion, whiche is be read when there is no Commu- 
 
 yet appoynted like to the comme- nion, then do you uniustly liken 
 
 moration of the Masse:" (.v//>-??. B. them to the commemoration of the 
 
 ij. 7-.) but Archbishop Whitpi ft will Masse, being most fruitful scrip- 
 
 not, and rightly, allow this to be the tures and godly prayers." P. 183. 
 
 name of it, in his Ansu-ftr to thr ^xiA Defense oj" the nnsii'ere,Y-T'^7 •
 
 Preface. xci 
 
 tlic beginning, should not remain throughout. But 
 when we intend to celebrate the Divine Service of the 
 Holy Eucharist, non-communicants should depart before 
 the Offertory. I do not mean to say that it is absolutely 
 necessary that always when the Offertory is said, offer- 
 ings and alms of the people should be collected ; but 
 these must be collected, if at all, at that time : an ancient 
 custom wdiich the Church of England has most laudably 
 revived, and (we may say) constantly observes. Upon 
 such a point it would be waste of time to accumulate 
 authorities : I may adopt, however the words of a very 
 learned writer, who speaking de offertorio^ says : " Hie 
 olim missa incipiebat, caetera enim quse ante ponebantur, 
 scilicet orationes et instructiones, habebant rationem 
 prseparationis ad sacrificium : unde illis interesse pote- 
 rant catechumeni, et peccatores pcenitentes. Ast ad 
 offertorium missa catechumenorum terrainabatur, et in- 
 cipiebat missa fidelium ; quare tunc ejectis catechumenis 
 et poenitentibus, soli fideles illi adesse poterant."^^ Hence, 
 whilst in the case of that Office which pretends not to 
 proceed to a communion the continued presence of the 
 entire congregation may be not only unobjectionable, 
 but quite in accordance with the rubrics, I cannot but 
 regret that the same judgment as to what ought to be 
 observed has been extended to the service of the Holy 
 
 We readily agree with the excellent the Church now are, there do not 
 
 Archbishop in his last assertion, exist the same grounds for pressing 
 
 The reader may see below, in the this, as in the case of the Offertory. 
 
 "Additional Note" ^. 149, some re- To depart at some time or other 
 
 marks upon the Missa Sicca, which they ought, but the principle which 
 
 at least our present Office " when rules the one, has not the same 
 
 there is no communion," is not. force in the other : in the primitive 
 
 ^^ Ro)n.see. Opera, torn. iv. p. church they heard and repeated not 
 
 140. I am aware it may be said the creed, for totally different rea- 
 
 that anciently non-communicants sons from those which prevented 
 
 were not allowed to be present at their taking a part in the oblations : 
 
 the recital of the Creed; which is these reasons have ceased as regards 
 
 true : but as the circumstances of the first, but not the second.
 
 xcii iprcfacc. 
 
 Communion : nor do I hesitate to say, that a general 
 return to the old practice of non-communicants leaving- 
 after the sermon on communion days, even though at 
 other times we ended, also as of old, with the sermon, 
 would he far better, than a general introduction of what 
 has been attempted by some, and insisted on auainst the 
 will or wishes of the people by others, namely, not dis- 
 missing the congregation or any part of it until the offer- 
 tory has been said. If it should hereafter seem good to 
 the rulers of the Church to revise the Common Prayer 
 Book, an undertaking more perhaps to be dreaded on 
 account of the numberless alterations that the clamour of 
 a thousand tongues would suggest, than to be desired be- 
 cause of some doubtful rubrics which might be cleared up, 
 it can scarcely be supposed but that they would consider 
 this question of non-communicants : and, to say the least, 
 there would be no light grounds to fix for the time of 
 their departure, the conclusion of the sermon. 
 
 With one remark more, I shall return to my proper 
 subject. Those who wish the non-communicants to 
 remain throughout, scarcely explain their reasons ; they 
 declare their departing to be an innovation, which is a 
 misconception ; and tell us that it would encrease the 
 number of communicants, which is not only extremely 
 doubtful, but unless such encrease be based upon good 
 grounds, not desirable. I cannot think that any mem- 
 ber of the church of England would say, that if a person 
 is not fit or willing to connnunicate, he can obtain any 
 more benefit by looking on during the whole service 
 than if he leaves the church at a proper time. It is true 
 that the church of Rome urges the people to be present, 
 though they do not intend to receive the Eucharist : it 
 insists in fact upon their doing so, believing that a bene- 
 ficial effect is wrought c.r opere operato in those, who 
 hear mass with devotion : but not to say that there is 
 not a trace of such a doctrine in the records of the first 
 ages of the Christian Church, what do tlicy mean l)y dc-
 
 Ipteface. xciii 
 
 votion ? we are told, " If one have capacity and commo- 
 dity, he should attend to all such passages, as the priest 
 speaketh out plain ; for the rest, he should have his pri- 
 vate devotions, which be so much the better, if they be 
 accommodated to the course of the mass : but if not, no 
 great matter, as long as one's devotion doth recall itself 
 by a particular attention, at the chief mysteries of mass, 
 which are the consecration, and the consummation, 
 which is done when the priest receiveth."*** 
 
 Is this the kind of devotion which is to be desired also 
 among- the members of our own Church ? and does it 
 lead to a due reverence of the Sacrament itself? Let 
 us hear another author, of the Roman church. " Many 
 who go under the notion of Catholics, do in a luke-warm 
 manner hear mass, rather for fashion or custom sake, or 
 in exterior shew, contenting themselves with a corporal 
 presence, and little or no application of the mind ; nay 
 some do it with contempt, derision, and at least culpable 
 negligence."'^" And such I venture to assert, would be 
 some among the evils which would follow the introduc- 
 tion of such a custom, as the non-communicants remain- 
 ing, once more among ourselves. Far from returning 
 to a practice, recommended by the primitive Christians, 
 we should have, in direct opposition to them, only the 
 example of the middle ages : we should not find a better 
 knowledge among our people, than may now be gained, 
 of the doctrines which are involved in the celebration of 
 the holy Eucharist, of the blessings which it conveys, of 
 their duties and responsibilities as baptised members of 
 the Church of Christ : we should not see reverence 
 towards it encreased, nor do I believe that more com- 
 municants would press forward to the Altar. 
 
 "•^ Declaration of the principal *'' Liturgical Discourse ol" ttie 
 
 points, &c. p. 578. cited above. Mass. Pi'f'J- p. 18. 
 Note.
 
 XCIV 
 
 Iprcfacc. 
 
 CHAPTER VI. 
 
 E must now return to the Order of Commu- 
 nion put forth in 1548. This was not pub- 
 lished without some notice, not only as we 
 ?] have ah'cady seen, that other order should be 
 soon provided, but also of an intended uniformity of 
 service in the church of England, and that the ancient 
 Uses were no lono^er to be allowed. The letter which I 
 have mentioned before directs the Bishops to cause 
 copies of this new book to be delivered as soon as might 
 be to every parson, vicar, and curate, and *' that this 
 order is set forth to the intent there should be in all 
 parts of the realm, and among all men, one uniform 
 manner quietly used."^ 
 
 The clergy in general did not obey and use this Form : 
 nor perhaps was it either expected that they would, or 
 much pains taken to enforce it.*'-^ Within a few months 
 
 ""* Documentary Annals, vul. i. 
 p. G2. Wilkins. Concilia, torn. iv. 
 p. 32. 
 
 "■^ " Notwithstanding the diffe- 
 rence of opinions, the new Com- 
 munion-book was received over 
 England, without any opposition. 
 Thus Bishop Burnet. But Ileylin 
 reports the matter somewhat diffe- 
 rently : he acquaints us the bishops 
 were not equally disposed to a com- 
 pliance: that (Jardiner of Winches- 
 ter, Bonner of London, \'oyesie of 
 Exeter, and Sampson of Coventry 
 and LichBeld were more backward 
 than the rest : that many of the 
 parochial clergy were no less dis- 
 
 inclined to the order: &c." C'ul- 
 lier. Ecc. History, vol. ii. p. 248. 
 It may be said, that even Heylin's 
 account scarcely comes up to the 
 assertion in the text : but I do not 
 doubt its correctness, upon the evi- 
 dence which still exists about this 
 famous Order, independently of the 
 short time it was in use, the diffi- 
 culty of so suddenly enforcing in 
 remote parts of the country such 
 great changes as it involved, and 
 the little real authority upon which 
 it rested. However, the reader 
 can examine, if he thinks it worth 
 while, l^urnet's statement. Vol. iii. 
 p. VM).
 
 IPreface. xcv 
 
 not only it, but all the old liturgies were suppressed, and 
 a new Order published in what is called the first Com- 
 mon Prayer Book of King Edward VL entitled, " The 
 Supper of the Lord and the Hohj Communion, com- 
 monly called the Mass.'' I have reprinted the liturgy 
 of 1549 in the present volume after the Clementine : ^"^ 
 and the reader will see that so hmg as it was authorized, 
 the rites and prayers w hich have always been held to be 
 essential, and w^hich had been rehgiously observed, since 
 her earliest existence, in the English Church, are plainly 
 and fully set down and required. The Act of Unifor- 
 mity declares that the Book had been completed "by 
 the aid of the Holy Ghost,^^ with one uniform agreement," 
 i. e. of the compilers ; and about a year after, another 
 statute speaks of it in scarcely lower terms of praise, 
 beginning, " Where the Kinges most excellent Maiestie 
 hath of late set fourth and established by aucthoritie of 
 Parliament, an uniforme ordre of common and open 
 praier — agreeable to thordre of the primatiue churche, 
 muche more comfortable unto his louing subiectes, then 
 other diuersitie of Service as heretofore of long time 
 hath been used, being in the saied boke ordeined nothing 
 to bee read, but the very pure word of God, or whiche 
 is euidentlie grounded vpon the same."^" 
 
 *" It may appear an useless ad- and rightly perhaps judged, that 
 dition ; because there are already the Holy Ghost assisted the Bishops 
 so many reprints : for example, and Divines who composed the 
 within the last few years, by Dr. First Book of Edward, yet we do 
 Cardwell, and by Mr. Keehng. not find that Bucer, or Peter Mar- 
 But these are parallel arrange- tyr, or Archbishop Cranmer, pre- 
 ments, not easily to be read through- tended to any aid of the Holy 
 out : and perhaps a better reason is, Ghost in the alterations which they 
 that those books may not happen made afterwards." 
 to be at hand, and if they are, many ''- Grafton's Edit, of the Statutes 
 readers will not take the trouble to of Edward VI. Fol. Lond. 1 553. 
 refer to them. The Act is the 3rd and 4th Edw. 
 51 It has been remarked, that VI. cap. x. entitled : " An Acte for 
 "although the Parliament judged, the abolishing and ))utting awaic of
 
 XCVl 
 
 Iprcfacc. 
 
 Those, however, were not (lays when men would rest 
 satisfied with merely cutting off superfluous hranehes, or 
 feared to venture upon healthy liml)s, nay even up(m the 
 trunk itself. It was emphatically a time of changes. 
 During the few short years, or rather months, of the 
 continuance of the first Book of Edward, foreign influence 
 was actively at work, hourly encreasing in pertinacious 
 opposition to catholic antiquity, until its successful 
 efforts became unhappily apparent in the remodelled 
 Common Prayer Book of 1552.^^ The new sects at 
 Geneva and other places earnestly desired to bring down 
 the Church of England to tlie level not only of their 
 heretical platform of discipline, ])ut of ritual. And it 
 must be acknowledged that their interference was not 
 altogether unasked : because at the recommendation of 
 some individual in authority, the Book of 1549 had been 
 translated into Latin, for the express purpose of obtain- 
 ing the opinions of their leading men upon it.^* 
 
 diuers bookes, and Images." 
 
 Upon Merbecke's book which 
 preceded the pubUcation of the :2nd 
 Book of K. Edw. Uttle need be said : 
 nor do I know how far it was to 
 be called an adaptation of the old 
 chaunts, or a new arrangement and 
 composition of his own. Gerhert 
 says ; " Medio item saeculo xvi. 
 Jo. INIarkeck ad librum precum, seu 
 cantionum publicanun modulos fe- 
 cit." De Cantu. torn. ii. p. 333. 
 In the dissertation on Service 
 Books, the reader will find an ex- 
 tract from an ancient parish regis- 
 ter, about Merbecke's publication, 
 very curious as regards the date of 
 the entry. Munuinentu RitnaUa. 
 vol. i. p. xxi. Note 32. 
 
 ^' I cannot but remind the reader 
 of the fad, one to which I shall 
 
 again have occasion briefly to refer, 
 that this Second Book was never au- 
 thorized by the church of England. 
 Dr. Cardwell acknowledges this ; 
 speaking of the convocation, and 
 the disrespect with which the ad- 
 visers of K. Edward treated it, in 
 the latter part of his reign, he says : 
 " It was not permitted to pass its 
 judgment on the second Service 
 liook put forth by authority of par- 
 liament in the reign of King Ed- 
 ward \'I., and for this plain reason, 
 that it would have thrown all pos- 
 sible difficulties in the way of its 
 publication." StjuodaUa. vol. i. 
 Pref. )). X. 
 
 '•'^ This is a fact generally known ; 
 liishop Burnet tells us, in his ac- 
 count of the First Book, " So now 
 a review was set about. Martin
 
 Ipteface, 
 
 XCVll 
 
 Still, in spite of all, though inverted in order, and 
 more than half-ohscured, the essentials of a valid conse- 
 cration are to be found in the liturgy of 1552: much 
 more then after the improvements, few though they may 
 be, which from time to time have been made in it, by 
 the Bishops in the reigns of Elizabeth, and James, and 
 Charles, struggling to retrace their steps, and free the 
 church of which they were the overseers, from the per- 
 
 Bucer was consulted in it ; and 
 Alesse,the Scotch divine, translated 
 it into Latin for his use." The 
 book is very uncommon : the title 
 is, from a copy in my possession, 
 " Ordinatio Ecclesia;, seu minis- 
 terii Ecclesiastici, in Jlorentissimo 
 regno Anglia;, conscripta sermone 
 patrio, et in Latinam linguam 
 bona fide conversa, et ad consola- 
 tionem Ecclesiarum Christi, ubi- 
 cunque locorum ac gentium, his 
 ti-i.stissimis temporibus. Edita ab 
 Ale.vandro Alesio Scoto Sacrce 
 Theologice Doctore. Lipsice. 
 3LD.LI:' 4to. But it is not 
 also known, (at least I have never 
 observed it mentioned, or any 
 notice taken of the book,) that the 
 Order of Communion of 1548 was 
 also translated, and from the initials 
 A. A. S. D. Th. at the end, pro- 
 bably by Alesius. I have a copy, 
 of which the title is, " Ordo distri- 
 butionis sacramenti altaris sub 
 utraque specie, et formula confes- 
 sionis faciendce in regno Anglics. 
 Hcec Londini evulgata sunt octavo 
 die Martii, Anni 3I.D.XL VIIL" 
 At the end is a short admonition, 
 " Pio lectori" in which the trans- 
 lator declares the great blessings 
 which England enjoyed under Ed- 
 
 ward in the pure observance of 
 Christianity, and excuses the title 
 which the King claimed of Head of 
 the Church. 
 
 But it is not of little importance, 
 and shews the way in which mat- 
 ters were managed by the extreme 
 party of reformers at that time, 
 that " the Scotch Divine" has in 
 many places most unfairly translated 
 the English books. For example, 
 from this last, the Order of Com- 
 munion : " When he doth deliver 
 the sacrament of the body of Christ, 
 he shall say to every one these 
 words following ;" " Et cum exhibet 
 Sacramentum corporis, utatur hac 
 forma orationis." So, with the cup. 
 " Et cum porrigit Sacramentum 
 sanguinis, sic orabit :" of which the 
 English rubric is, " And the Priest 
 delivering the Sacrament of the 
 blood, and giving every one to 
 drink once, and no more, shall say." 
 Again. " And every of the said 
 consecrated breads shall be broken 
 in two pieces at the least, or more, 
 by the discretion of the minister, 
 and so distributed." " Et quselibet 
 hostia consecrata frangetur in duas 
 aut tres partes, juxta institutionera 
 Christi, accepit, et fregit, ac distri- 
 buit."
 
 xcviii Iprcfacc. 
 
 plcxities into which it had been plungod b\ the followers 
 of Calvin and Zuin»jle." 
 
 I would not be understood as desirous to speak ill of 
 the reformers of our Church. There are at present two 
 parties who hold very different opinions of their merits : 
 the extreme of the one would exalt them to the standard 
 of the o^'eat fathers of the Catholic Church, of the saints 
 and martyrs ; the extreme of the other would depress 
 them to the class of rash innovators, and speak of them 
 in terms which may indeed be used of Peter Martyr, or 
 Calvin, or Bucer. Rather let us on the one hand give 
 what praise and honour may be justly due to their early 
 exertions in the cause of truth, to which we owe our 
 freedom from numerous errors and abuses which still 
 overrun a large portion of the Church : let us upon the 
 other disavow the lengths to which tliey were at last 
 driven, not so much by the princi})le within, as by the 
 pressure from without. Above all, let us remember that 
 the Church of England has refused to ratify by her con- 
 sent very many of the doctrines which have been attri- 
 buted to her, by men who look upon the exiles at 
 Frankfort, or upon Cranmer and Hooper and Latimer, 
 and their decisions and indecisions, as her own, and as 
 Herself. 
 
 ** In a remarkable letter to in which our Lord Himself said 
 
 Bishop Skinner, in 1806, Bishop the bread and wine were His Body 
 
 Horsley has said : " The altera- and Blood." Office of the Scotch 
 
 tions which were made in the com- Church, p. 157. Let us remember 
 
 munion service, as it stood in the also the opinion of Archbishop 
 
 first Book of Edward VL to hu- Sharp, of York. " Though he ad- 
 
 mour the Calvinists, were, in my mired the Communion Office as it 
 
 opinion, much for the worse. Xc- now stands, yet, in his own private 
 
 vertheless I think our present Office judgment, he preferred that in 
 
 is very good : our form of conse- King Edward's first service book 
 
 cration of the elements is sufficient ; before it, as a more proper office 
 
 I mean, that /he elements are roii- for the celebration of those myste- 
 
 seerated by it, and made the Body ries." Worhs. vol. vi, p. .335. 
 and Blood of Christ, in the sense
 
 Preface* xcix 
 
 It is not a matter of comparatively little importance 
 according to wliat rite the Eucharist is celebrated. For 
 example, even if we allowed that the establishment called 
 the kirk of Scotland, or the Wesleyan methodists, or 
 Brownists, or any other schismatical sect are still in 
 some way not out of the Church, yet it would by no 
 means follow^, that they either possess the powder, or in 
 fact do rightly consecrate the sacred elements and re- 
 ceive the blessings of communion. Again, that a priest 
 duly authorized and ordained by a Bishop of the Catho- 
 lic Church should be the minister, is not the onl}^ thing 
 essential to a valid administration. Our Blessed Lord, 
 the great High Priest, blessed the elements of bread and 
 wine, and gave thanks, and said, " This is My Body :" 
 " This is My Blood." Even if it were a proved truth, 
 which it is not, that He left no exact Form (I do not 
 mean to be then committed to writing, but the method 
 and the chief particulars) how the holy Eucharist is 
 to be consecrated, it would not therefore follow that all 
 Forms are indifferent. It may be allowed to be a ruled 
 point, among theologians who deserve the name, that 
 there must be, not only the instituted Matter, but the 
 proper Form : and although different churches may law- 
 fully use different words, although they may lawfully 
 observe some one order of the Rites, some another, yet 
 there must be certain things either expressed or necessa- 
 rily implied, without which the Form w ould be deficient. 
 
 The Holy Apostles, it is not to be doubted, imitated 
 so far as they could the example of our Lord, and 
 obeyed His instructions : they therefore, and after them 
 the various Churches which they founded, observed in 
 the administration of the Eucharist certain rites, which 
 they held to be essential : and the varieties which exist 
 in the primitive liturgies prove by the extent to w hich 
 they reach, their full agreement in substance. Hence 
 it becomes a question of deep importance, whether the 
 service used in the Church of w^hich we are members pre-
 
 c Iptcfacc. 
 
 serves this necessary agreement : and it is a part of our 
 duty to enquire, whether the Communion of the Body 
 and Blood of our Blessed Lord he rightly and duly ad- 
 ministered, even as we are hound to try and examine 
 ourselves before we presume to eat of that Bread and 
 drink of that Cup. 
 
 The church of Rome has declared her belief that the 
 consecration of the elements is entirely conveyed by the 
 utterance of these words "This is my Body :" " This is 
 my Blood." Cardinal Bona is express upon this point ;^ 
 and relies also upon the admissions made by certain 
 Greeks, who attended the council of Florence, in 1439, 
 which admissions however ought not to be pressed against 
 the received doctrine of the Greek church, which rather 
 attributes greater efficacy to the Invocation and Prayers.*" 
 When therefore we find a general consent and testimony 
 among the fathers, that the Holy Eucharist is conse- 
 crated by the repetition of the w^ords of Institution and 
 by prayer, we are to understand (the Roman doctors 
 tell us) that such statements merely mean, that prayers 
 precede and follow the words.^" But, in short, to adopt 
 the determination of Pope Benedict the XI\''th. follow- 
 ing Tournely and Bessarion, " nuda et prtecisa forma 
 consecrationis consistat in Christi verbis. Hoc est Corpus 
 meum ; hie est Calix snniriiinis mei ; omnibus ab ea 
 forma precibus exclusis, turn qud3 priccedunt, turn quie 
 sequuntur."*^ 
 
 *'• Rerum. Liturfr. Wy. ii. c;ip. terms no loss strong : " Ex vi ver- 
 
 xiij. borum, panis in vcrum Christi cor- 
 
 ''^ Examine also the exact state- pus miraculose transubstantiatiir." 
 
 ment m:»do by them, Collatio 22. Opera, tum. i. p. 111. See also 
 
 Cone. Labbe et Cossart. torn. xiii. 7 liutnns VValdensis. de Sacramcn- 
 
 1163. tis. cap. xxix : and Iirllar)itiii. de 
 
 ^ Sala's additions to Bona. torn. Sacrara. Each. iv. 13. 
 
 iii. }). 301. Catahtni, although of course he 
 
 '^^ Opera, tmn. ix. jt. 164. A)i- could not venture to op])ose the de- 
 
 gelo Itncrn incidentally speaks in cided judgment of tlie Church of
 
 IP It face. 
 
 Cl 
 
 It will be observed that these sentences, (the ^^ verba 
 consecrationis''' of the Roman missal,) are not exactly as 
 they are to be pronounced in the Canon : the conjunc- 
 tion enim being omitted in both. But this is not an in- 
 advertent omission. " Forma enim verborum " says 
 Lyndwood " quoad corpus est talis : Hoc est enim cor- 
 pus mewn : haec tamen conjunctio enim non est de 
 substantia formse, sed de bene esse, unde non debet omitti. 
 Aliud namque est forma necessaria, sine qua non potest 
 fieri transubstantiatio ; et aliud est forma debita, sine 
 qua non potest {al. debet) fieri." ''° This assertion of the 
 
 Rome, as given above, yet allows 
 the almost necessity also of prayer 
 in addition to the bare recital of 
 the Words : " Licet " he says " cer- 
 to certius teneat Ecclesia, solis 
 Christi verbis hoc mysterium posse 
 confici ; horret tamen animus, mens 
 titubat, afFectus refugit, sine preci- 
 bus, aut hostiam consecrare, aut 
 hoc irreligioso more consecratam 
 recipere." — " Secundo, cum ad con- 
 secrationem absolvendam duo con- 
 currant principia effectiva Christus 
 et homo, convenit utrumque in tam 
 sublimi, tatn difficili, tam mirando 
 opere edendo, non tam virtutem 
 suam exercere, conjungere actio- 
 nem, sed et agendi rationem status 
 sui conditioni congruentem prodere 
 et manifestare : Christus autem ut 
 Deus omnipotens, imperio, vel sal- 
 tern verbo, opus illud producendum 
 aggreditur ; homo velut ejus minis- 
 ter, et ad agendum concurrens, 
 licet ab eo dependeat, virtutemque 
 oranem ab eo, seu subjectum instru- 
 mentum mutuetur ; in ejus Persona 
 loquitur, verba ejus usurpat, praeci- 
 puam ejus potestatem, et velut auc- 
 toritatem arrogat; quidni tandem 
 
 sui status memor, suae debilitatis 
 conscius, et infirmitatis reus, quod 
 non nisi precibus quantum in se est, 
 posset obtinere, precibus quoque 
 exposcat, et quod jam eflfectum vires 
 suas superare agnoscit, velut effici- 
 endum desideriis, votis, obsecratio- 
 nibus comparare moliatur?" His- 
 toria. Cone. Florent. Concilia. 
 CEc. torn. iv. p. 258. This very 
 learned writer is speaking upon the 
 fact of the general consent of all 
 the early liturgies in the use of 
 prayer and invocation ; and as he was 
 not able to deny it, he thus attempts 
 to explain it away. See also Goar, 
 in his notes to the Liturgy of S. 
 Chrysostom, whom Catalani fol- 
 lows. 
 
 •'^ Lib. iii. tit. 23. Ad excitan- 
 dos. verb. Consecratione. Com- 
 pare also Bellarmin, arguing on 
 this point. " Secundo dicit, sola 
 Christi verba debere pronunciari ; 
 ex quo arguit Catholicos, quod quae- 
 dam addiderint, ut ex canone mis- 
 sae perspicuum est. Sed in hoc 
 ctiam fallitur, aut mentitur. Nam 
 verba omnia quae dicimus, Christi 
 sunt, licet non ex eodem loco ha-
 
 cii Iprcfacc. 
 
 canonist explains somewhat his gloss on another consti- 
 tution : although in neither place does he exactly lay 
 down the rule agreed upon in later times by the church of 
 Rome ; for the question is not what amount of power, if 
 I may so speak, is attached to the words of Institution, 
 but whether the sole repetition of them is all-sufficient. 
 So to proceed : Lyndwood there says ; " Canon missae 
 vere dicitur regula ilia, per quam Eucharistia conse- 
 cratur : hoc est, illorum verborum per quee panis in cor- 
 pus, et vinum in sanguinem transubstantiantur." ^^ 
 
 Not that I think it can be denied, that Lyndwood's 
 meaning may be extended as far as the above quotation 
 from Benedict the XlVth. Because not only does he 
 soon after, on the same constitution, make a distinction 
 between the Canon "i.e. sacramentalium verborum," 
 and the Canon, "i.e. omnium quee sequuntur prcefatio- 
 nem usque ad orationem dominicam ; '' but, not to men- 
 tion other statutes, it had been thus laid down in the 
 13th century, by a synod of Exeter, in terms which 
 possibly might be explained away, though scarcely with 
 fairness : " Per haic verba, Hoc est enim corpus meum, 
 et non per alia, panis transubstantiatur in corpus." And 
 this same canon proceeds to order, " prius hostiam non 
 levet sacerdos, donee ipsa plene protulerit verba, ne pro 
 
 beantur ; et praeterea verba ilia, morem attendit. Secunda est, ne 
 
 quae adduntur, ut, enim, in forma sacerdos in longo claraore deficiat. 
 
 consecrationis corporis, et, noiste- Tertia est, ne impediatur populus 
 
 rium Jidfi, in forma consecrationis orare. Quarta est, ne verba tanti 
 
 sanguinis, non putamus ad essen- mysterii quotidiano usu vilescant. 
 
 tiam formae pertinere." Opera. Quinta est, quia haec ad solum sa- 
 
 tom. iii. p. 331. De Sacr. Euch. cerdotem pertinent. Sexta est, ne 
 
 lib. iv. cap. 12. verba Canonis sa?pius audita dis- 
 
 " Lib. i. tit. 10. Ut arcbidia- cantur a laicis, et locis incongruis 
 
 coni. verb. Canon missae. Lynd- recitentur." Such reasons can have 
 
 wood in the same note gives six but little weight, against the prac- 
 
 reasons(I may add) why the Canon tice of the first thousand years of 
 
 should be said secreto : " Prima est, the Church. See also, below, Note 
 
 quia Deus cordis, non vocis, cla- 3. p. 79.
 
 Preface. ciii 
 
 creatore creatura a populo veneretur.'"''" Still it is not 
 to be forgotten that the ancient English Uses do not con- 
 tain such a rubric, as does the modern Roman missal, viz. 
 immediately succeeding the pronouncing of the Words ; 
 " statim hostiam consecratam genuflexus adorat." 
 
 There seems to be no need whatever to accumulate 
 evidence either to prove or to disprove the fact, of the 
 expressed decisions of the church of England having 
 reached to such an extent as the later decrees of the 
 church of Rome : let it be allowed that for some two or 
 three centuries her canons may be so interpreted, 
 although not necessarily so. Errors and abuses had been 
 gradually creeping into the English, as w^ell as into other 
 branches of the Church of Christ ; and far more impor- 
 tant is it to ascertain, on such a point, the doctrine of 
 the primitive fathers and liturgies, than of councils and 
 canonists of the middle ages. 
 
 To limit the effect of the recital of the Words " This 
 is My Body;" "This is My Blood;" to say how far 
 they reach, and where they stop, in the consummation 
 of the Eucharist ; and how little is the consequence of 
 the pronunciation of them,^' no prayers having preceded, 
 
 ^ WiJkins. Concilia, torn. ii. p. que inde divinitus percussi intevi- 
 
 132. rent:' Cap. 103. BibL Patnim. 
 
 ^^ Is it possible, on the other Auct. torn- i. p. 1210. The italics 
 
 hand, (although some writers of are in that edition, 
 no small authority have gravely And from what Zaccaria says, 
 
 cited it,) that any person can be- Bibl. Ritualis, torn. iii. p. cxvj. the 
 
 lieve the legend told by the author shepherds spoke only the words of 
 
 of the Gemma Animce ? He is consecration, " verba consecratio- 
 
 bringing arguments against the nis," as they are limited by the 
 
 audible saying of the Canon. '"Fer- Church of Rome. He says, that 
 
 tur, dum canon primitus publice once he did not give credit to this 
 
 quotidie rccitaretur, ab omnibus story : but having seen it in other 
 
 per usum sciretur, et cum eumpas- writers than the author of the 
 
 tores in agro super partem et vi- " Gemma," he since supposes it 
 
 num dicerent, repente carnem et to have been true. The other au- 
 
 sanguinern ante se wvenirent, at- thors to whom Zaccaria alludes, are
 
 civ Ipccface. 
 
 and none followino-, is not within my puri^ose, nor should 
 I dare to attempt it. That joined with the other essen- 
 tial rites, which without exception all the early lituri^ies 
 contain, they are productive of the most mysterious 
 effects is not for one instant to be doubted or denied. 
 Hear S. Chrysostom : " ^x^^'-*- "^^"^P^^ 'kttwiv o Upivg, rx 
 
 E(TTi. TOVTO fXO^ iO-Tl TO (rU[XX, (prKTl. To'JTO TO fir,[XX |U£Tappu9- 
 
 [j.i^Ei Tx Trpoy.iiix.iyxr'" And S. Augustinc : "Dixi vobis, 
 quod ante verba Christi quod offertur, panis dicitur, ubi 
 verba Christi deprompta fuerint, jam non panis dicitur, 
 sed corpus appellatur."'"'' So again, S. Ambrose : " Ante 
 benedictionem verborum coclestium alia species nomi- 
 natur, post consecrationem corpus significatur. Ipse 
 dicit santruinem suum. Ante consecrationem aliud di- 
 citur, post consecrationem sanguis nuncupatur.'"^'^' It may 
 be argued that by " consecratio " in this place S. Am- 
 brose means the Service, not the mere and only repeti- 
 tion of the words. But again, the same Father declares : 
 " antequam consecretur, panis est ; ubi autem verba 
 
 Christi accesserint, corpus est Christi. Ante verba 
 
 Christi, calix est vini et aquae plenus : ubi verba Christi 
 operata fuerint, ibi sanguis Christi efficitur."^'^ And, 
 once more, S. Irena^us : " Quando ergo et mixtus calix, 
 et factus panis percipit verbum Dei, et fit Eucharistia 
 
 sanguinis et corporis Christi, quomodo carnem ne- 
 
 gant capacem esse donationis Dei ? etc.'' And presently 
 
 Dnrand, Innorcvt,vn<\. Jirlrthns ; body as wel as y*" priest." Edit. 
 
 by each of whom the same tale is 1563. yJ//. 129. 
 
 related. Beam, in his ReUques of C4 jjo„j. 1. De prodif. Judce. 
 
 Rome, has some curious remarks Opera, torn. ii. p. 453. 
 
 upon this story : and not unfairly ,.., ., .. _ 
 
 argues, that those who believe it 
 
 must believe also "that any laye ''"■ P^ Mysteriis. co;>. ix. Opera. 
 
 man, if he can pronounce the words '*'"*• "' P- ^'*^- 
 
 of consecration, havyng bread lay- '^' De Sacramentis. fib. iv. cap. 
 
 ed upon a stone, may make Christcs 5. Opera, torn. ii. p. 372.
 
 IPteface. cv 
 
 afterwards in the same chapter, speaking of the bread and 
 wine he says : " percipientia verbum Dei Eucharistia 
 fiunt, quod est corpus et sanguis Christi."^" 
 
 But neither these nor any of the fathers, give any tes- 
 timony which declares that solely by the repetition of 
 the words of Institution, the Eucharist is perfected. 
 Irenaeus, whose remarkable teaching I last quoted, him- 
 self in another place attributes the same effect to invo- 
 cation of the Deity. " Quemadmodum enim qui est a 
 terra panis, percipiens invocationera Dei, jam non com- 
 munis panis est, sed Eucharistia, ex duabus rebus con- 
 stans, terrena et coelesti : sic et corpora nostra percipi- 
 entia Eucharistiam, jam non sunt corruptibilia, spem 
 resurrectionis habentia."*^^ And before him S. Justin in 
 his second apology declares that the Eucharist is conse- 
 crated "per preces." This place of S. Justin Bellar- 
 min,^" who cites it, meets by saying that the holy apolo- 
 gist afterwards explains himself, and adds, that by these 
 prayers he meant the words of Christ, '^This is my 
 Body, This is My Bloods But it is not true that Justin 
 Martyr adds those words, or at all mentions the institu- 
 tion of the sacrament from the Gospels, except to prove, 
 that the Eucharistical bread and wine are the Body and 
 Blood of the Lord ; and he is very far from asserting 
 that the words of Christ, are the prayers by which the 
 Eucharist is consecrated : indeed, who without some ap- 
 pearance of absurdity, could say so ? 
 
 Origen declares that " the Eucharist is sanctified by 
 the word of God and by Prayer." ^^ S. Cyril of Jeru- 
 
 ** Contra Haeres. lih. v. cap. 2. " Tom. ii. p. 17. The same 
 
 Opera, j). 294. Father asserts, writmg against Cel- 
 
 ^'^ Ibid. lih. iv. cap. 18. Opera, sus, that we " eat the sacrificial 
 
 p. 251. The reader will excuse, I bread, which is by prayer made a 
 
 doubt not, my having quoted the holy Body, sanctifying those that 
 
 whole of such a sentence. make a righteous use of it." Book 
 
 '" De Eucharistia. Ub. iv. cap. viii. p. 399. 
 13.
 
 cvi Iprcface. 
 
 salem, that " the invocation being completed {cn-ixXna-su:; 
 ic y£^o/xt^rf ) the bread is made the Body and the wine the 
 Blood of Christ.""^ S. Gregory Nyssen, that "the 
 Eucharist is sanctified by the word of God and prayer," 
 and at the end of the same chapter that " by the power 
 of the Blessing, (tv rr? fuAoy»a? ^-^vxy-n) the nature of the 
 holy symbols is changed."" And, once more, S. Augus- 
 tine : " Corpus Christi et sanguinem dicimus illud tan- 
 tum, quod ex fructibus terrse acceptum et prece mystica 
 consecratum rite sumimus ad salutem in memoriam 
 Dominicae pro nobis passionis."^* 
 
 Nor are there wanting; later writers of the InVhest au- 
 thority, who speak to the same effect, up to the time when 
 another and a new opinion was definitively settled by a 
 synodical decree. Thus in the ninth century, Amalarius, 
 includes more than the mere repetition of the Words, 
 under the essentials of a valid consecration : " Cum 
 satis esset sola benedictio Episcoporum aut presbytero- 
 rum, ad benedicendum panem et vinum, quo reficeretur 
 populus ad animarum salutem." He declares that the 
 attendance of sino^ers and readers and the observance of 
 the usual solemnities, are not necessary, but the '^sola 
 benedictio." Somewhat later, llhabanus Maurus, ex- 
 plaining the term Sacrificium, as applied to the Eucha- 
 rist, says : " .Sacrificium dictum, quasi sacrum factum, 
 (^uia prece mystica consecratur in memoriam Dominica3 
 passionis, unde haec, eo jubente, in corpus Christi et 
 sanguinem Domini, quod dum sit ex fructibus terrae. 
 
 ''- Catech. My.stag. \. on this subject. But these are suffi- 
 
 " Orat. Catechet. 37. ^'^"^ ^°' "'i' P'"^'^"^ P^'^Po^^" ^^ 
 
 the reader would enquire further, 
 
 '* De Triuitate. lib. iii. if(jt. 4. he will find a large number of au- 
 
 The extracts which I have given thorities from the Fathers, on this 
 
 above, arc but a few out of many point, arranged chronologically in a 
 
 which, if I had thought it necessary, posthumous tract of the very learn- 
 
 might easily have been added, from ed Gtnhe : " De forma Consecra- 
 
 collocfioMs already made by writers tionis Eucharistia?." 1721.
 
 Ipreface, cvii 
 
 sanctificatur, et fit sacramentum, operante invisibiliter 
 spiritu Dei."^^ And in his next chapter, the same au- 
 thor tells us : " Sicut corpus Christi aromatibus unctum 
 in sepulchro novo per pioruni officium condebatur, ita 
 modo in Ecclesia mysticum corpus illius cum unguentis 
 sacrse orationis conditum, in sacris vasis ad percipien- 
 dum fidclibus per sacerdotum officium administratur." 
 And once more, even in the homilies read to the Eng- 
 lish people in the 15th century, we have this remark- 
 able testimony : I quote, from the Liber Festivalis, a 
 part of the sermon on Corpus Christi day : where we 
 read, " All crysten peple that wyl be saued, muste haue 
 sad byleue in the holy sacramente, that is goddes owne 
 body in fourme of brede, made by the vertue of crystes 
 wordes that the prest sayth, and by workynge of the 
 holy goste."''' 
 
 If then we rely, as we are bound to do, not upon the 
 unsupported assertions of late councils of the church of 
 England, before she had freed herself from difficulties 
 which were sure to follow in their course, her acceptance, 
 though but for a short time, of so great an error as the 
 doctrine of transubstantiation ; but on the contrary, upon 
 the consent of a thousand years of the Catholic Church, 
 upon the united voice of the fathers of the first five cen- 
 turies, and more than all upon the unvaried testimony of 
 the primitive liturgies ; we shall find that certain rites, at 
 least three in number, were always observed in the con- 
 secration of the Holy Eucharist ; and because we do so 
 find them, we cannot be exceeding our due bounds, in 
 supposing them to be essential. They may perhaps be 
 more clearly expressed in one Form than in another : 
 still, in some degree or other, if in such a case we may 
 speak of degrees, they are most certainly in all. If 
 
 ''■'' De Instit. Clcricoruni. lib. i. 4to,n.d. in my possession. "Sad," 
 cap. S2. firm, settled. i^eeMonumentaHif. 
 
 ""' From an edition, by Pynson, vul. ii./>. 29, Note 75.
 
 cviii Iprcface. 
 
 therefore, these rites are esseutial, there cannot be a 
 valid consecration of the Eucharist according to any 
 Form in which they are not to be found. As in the case 
 of another sacrament, viz. that of Baptism, the blessings 
 and privileges attached to it, are not (so far as we know) 
 to be obtained, except there be an authorized Minister, 
 and the proper Matter, and the proper Form.'' 
 
 These three rites are, the recital of the Words of In- 
 stitution, the oblation of the Elements, and a prayer for 
 the descent of the Holy Spirit, to make them in effect 
 the Body and the Blood of Christ."" All these are in the 
 old liturgy of the English church, according to the va- 
 rious Uses which were permitted before 1548 : they are 
 expressly and in clear words in K. Edward's first Book 
 of 1549: less clearly but still in the second Book of 
 1552 : and lastly, in our present Service. 
 
 I shall for the present pass by the consideration of our 
 present liturgy, and that, so similar to it, of 1552 : and 
 as briefly as possible give the necessary extracts from 
 the old English missals, and from the first Book of King 
 Edward. 
 
 The recital of the Histortj and Words of Institution 
 is most plain in all of these. In the Salisbury, York, 
 Hereford, and Bangor missals these words occupy a con- 
 spicuous place, often distinguished also by a variety in 
 the type or writing. "Qui pridie (juam pateretur, ac- 
 cepit panem in sanctas ac venerabiles manus suas, et 
 elevatis ocuUs in coelum, ad te Deum Patrem suum om- 
 nipotentem, tibi gratias agcns, benedixit, fregit, deditque 
 discipulis suis, dicens : Accipite et manducate ex hoc 
 omnes. Hoc est enim Corpus meum. Simili modo 
 postquam coenatum est, accipiens et hunc pra^clarum 
 
 " In saying an authorized Mi- declared permission, 
 nister, 1 would avoid disputes upon ''^ I omit for the present any 
 
 the question of Lay- Baptism, ad- mention of the ceremony of mixing 
 
 ministered in the Church, h\ her water with the wine.
 
 Ipreface. cix 
 
 calicom in sanctas ac vcnerabiles manus suas : item tibi 
 gratias agens, bcncdixit, deditque discipulis suis, dicens : 
 Accipite, ct bibite ex eo omnes. Hic est enim calix 
 Sanguinis met, novi et yEiEiiNi testamenti : mysterium 
 
 FlDEl : QUI PllO VOBIS ET PRO MULTIS EFFUNDETUR IN 
 
 remissionem pecca'iorum. Haec quotiescunque feceritis, 
 in mei memoriam facietis." 
 
 In the first Book of Edward : " Who in the same 
 nyghte that he was betrayed : tooke breade, and when 
 he had blessed, and geuen thankes : he brake it, and 
 gaue it to his disciples, sayinge : Take, eate, this is my 
 bodye whiche is geuen for you, do this in remembraunce 
 of me. Likewise after supper he toke the cuppe, and 
 whe he had geuen thankes, he gaue it to them, saying : 
 drink ye all of this, for this is my bloude of the newe 
 Testament, whiche is shed for you and for many, for 
 remission of sinnes : do this as oft as you shall drinke 
 it, in remembraunce of me." 
 
 The Prayer for the descent of the Holy Spirit is 
 by no means express in either of the ancient English 
 Uses, or in the Roman ; still it is included in the follow- 
 ino- petition : and necessarily must be, if only by the 
 operation of the Third Person in the Blessed Trinity, 
 the sacred elements are indeed made the Body and the 
 Blood of Christ. And who would deny this ? The old 
 Missals and the Roman invocate the Holy Spirit there- 
 fore in the prayer : " Quam oblationem tu Deus in 
 omnibus, quaesumus, benedictam, adscriptam, ratam, 
 rationabilem, acceptabilemque facere digneris : ut nobis 
 Corpus, et Sanguis fiat dilectissimi Filii tui Domini 
 nostri Jesu Christi."'^ 
 
 ™ Much more express, I would terbury. In the Office for the Epi- 
 
 remark, is the invocatiou in the old phany we find a proper Preface with 
 
 GalUc liturgy used in the extreme the prayer, " ut qui tunc aquas in 
 
 west before the days of Charle- vina mutavit; nunc in Sanguincm 
 
 magne, and of S. Augustin of Can- suum oblalionuni nostrarum vina
 
 ex Iprcfacc. 
 
 But in Edwards first Book the prayer is in plain 
 words : " Heare us (o merciful! father) we beseche thee : 
 and with thy holy spirite and worde vouchsafe to blesse 
 and sanctifie these thy gyftes, and creatures of breade 
 and wyne, that they maye be unto us the bodye and 
 bloud of thy moste derely beloued sonne Jesus Christe." 
 
 The Oblation to the Almighty God of the Body and 
 Blood of Jesus Christ was in this form in the old Eng- 
 lish Uses, after declaring how mindful both priest and 
 people were of the passion, resurrection, and ascension 
 of the Son : " OfFerimus praeclarae Majestati tuae de tuis 
 donis ac datis, hostiam puram, hostiam sanctam, hos- 
 tiam immaculatam : panem sanctum vitd3 aeternae, et 
 calicem salutis perpetuae." 
 
 In the first Book of Edward : " Wherefore, O Lorde 
 and heauenly father, accordyng to the Institucyon of thy 
 derely beloued sonne, our sauioure Jesu Christe, we thy 
 humble servauntes doe celebrate, and make here before 
 thy diuine Maiestie, with these thy holy giftes, the me- 
 moriall whiche thy sonne hath willed us to make : hauyng 
 in remembraunce his blessed passion, mightie resurrec- 
 tion, and glorious ascension, entyerely desyringe thy 
 fatherly goodnes, mercifully to accepte this our Sacrifice 
 of prayse and thankes geuinge." 
 
 We know that of these services the more ancient were 
 derived, by a constant succession, from the very highest 
 antiquity, their source being no less than Apostolic : 
 
 convertat : et qui aliis saturitatem, nem, quam tibi de tua terra fructi- 
 
 meri potatione, concessit ; nos po- ficante porregimus, coelesti permu- 
 
 tationis sua? libamine, et Paraclyti neratione, te sanctificanto, suma- 
 
 Spiritus infusione sanctificet. Per mus. Ut translata fruge in Cor- 
 
 Dominum, &c." And again, upon pore, calice in Cruore, proficiat 
 
 the Feast of the Assumption, in nieritis, quod obtuUmus pro delic- 
 
 the " Post ?Iifiiterittm" " Descen- tis. Praesta omnipotens Deus : qui 
 
 dat, Domine, in his sacrificiis tuaj vivis et regnas in saocula." Tho' 
 
 benedictionis coa;ternus et coopera- vias. Codic. Sac. 287. 293. 
 tor Paraclytus Spiritus : nt oblatio-
 
 Preface. 
 
 CXI 
 
 and of the latest it will be sufficient to remember how 
 acknowledo^ed and undenied at any time in the church 
 of England is the excellence of the first Book of King 
 Edward the sixth. 1 have already spoken of the asser- 
 tion that it was compiled by the aid of the Holy Ghost, 
 but more than this (the evidence of friends) is the testi- 
 mony given by the Act itself by which it was superseded 
 in 1552 : this, whilst it enjoins the observance of ano- 
 ther Form, expressly recognizes the excellence of the one 
 which it abolished as being " a verye Godlye ordre, 
 agreeable to the woorde of God, and the primative 
 Churche ; " and declares that it had been made (to use 
 its own language) " fully perfect" to please too scrupu- 
 lous & tender consciences : and to set at rest doubts 
 which had arisen "rather by the curiositie of the minis- 
 ter and mistakers, then of any other worthy cause^^^ 
 
 The Act for Uniformity. 5th and 6th Edw. VI. cap. I.
 
 cxii Iprcfacc. 
 
 CHAPTER VII. 
 
 N all the Forms which we examined in the 
 last chapter, it is evident that the essential 
 rites which I have spoken of are to be found : 
 
 to this fact let us add an extract from the 
 
 Homily of the worthy receiving of the Sacrament : and 
 it will indeed appear, as I have said, of no shght im- 
 portance according to what Order we administer the 
 Eucharist, and make the enquiry an anxious one, whe- 
 ther we do in the first place administer rightly and validly 
 consecrate ; whether, secondly, we give due prominence 
 to all, and have not obscured any, of the necessary parti- 
 culars of the celebration of so great a Mystery. The 
 Homily declares : " Before all things, this we must be 
 sure of especially, that this supper be in such wise done 
 and ministered, as our Lord and Saviour did, and com- 
 manded to be done, as his holy Apostles used it, and the 
 good fathers in the primitive church frequented it.""^ 
 
 Now, of these two questions, the first is infinitely of 
 the greatest consequence : if the liturgy of any Church 
 has the essentials which the consecration of the Holy 
 Eucharist requires, whether they be all expressed or 
 implied, whether they be clear to every one's compre- 
 hension, or somewhat hidden in obscurity of language, or 
 in a deficiency of detail, nevertheless the consecration is 
 complete, the Divine commands fulfilled, and the pro- 
 mised benefits conveyed. Hence, the second (question is 
 important rather in its bearing upon the general belief 
 which is inculcated upon the members of the Church ; 
 and there may be reasons, and just reasons, wh\' at 
 
 »' I^ook of Homilies. Edit. OxloH. 18.')-2.y;. 404.
 
 Ipteface. cxiii 
 
 certain periods in the existence of any Church, it 
 may become a matter almost of necessity, that certain 
 great truths, which have been perverted and abused, 
 should for a time be veiled from the common sight and 
 hearing of the people. But they must not be denied : 
 and it demands a most accurate judgment, in the rulers 
 of a Church, not only to know the time when such a 
 course of conduct is to be advised, but the limits beyond 
 which it cannot be permitted to go : and Truth being in 
 her very nature open, it is not without risk of spreading 
 errors that any reserve can be allowed. If this is so, as 
 it undoubtedly is, in other branches of religious teaching 
 and practice, it is no less in the matter of liturgies and 
 rituals : people are not a little influenced by their con- 
 stant use, and they unconsciously adopt from them doc- 
 trines, as it may happen, of absolute necessity to be be- 
 lieved, or to be rejected. 
 
 If in what I am about to say, I may seem to speak too 
 boldly upon subjects which, it is confessed, the Church 
 of England in her liturgy does not plainly and openly 
 lay before her children, the reader must remember, that 
 not only the causes which once influenced her to be 
 cautious and reserved may have passed away, but that 
 fears of another kind, and contrary reasons may now re- 
 commend quite a diff'erent course : that one danger 
 having been happily removed, the precautions which 
 were once wisely taken against it, may in their turn 
 become productive of injury to some : and that if it is 
 impossible or even unnecessary that the Church herself 
 should by another deliberate revision correct and meet 
 this new difficulty, it surely is not a merely lawful thing 
 that her servants and ministers should explain her 
 meaning, and vindicate the purity of her faith, and the 
 suflSciency of her practice. 
 
 It is not to be denied that there have been for many 
 years most lax opinions prevalent with respect both to 
 the nature of the Holy Eucharist, and to the blessings
 
 cxiv Preface. 
 
 which are to be obtained through its reception. In the 
 Church these have been in some measure restrained by the 
 existence of a liturgy, in which are to be found, in con- 
 formity with the early and later Canons, the essentials 
 of a valid administration : but the extent to which these 
 opinions have spread, where such restraint has been re- 
 moved, and men have been suffered to follow whither 
 they would their foolish judgment, is fearfully apparent 
 in the irreverent and impious celebrations by which 
 various sects in this country profane the Lord's Supper. 
 On the other hand, it is not that our people disbelieve 
 the great doctrines which the Eucharist involves, but 
 thev either are ionorant of them, or think them of se- 
 condary importance. The members of the Church of 
 England, bv God's blessintj, well know that none but a 
 priest can stand in their stead before the Holy Table, 
 and offer in their behalf the solemn prayers and praises 
 of the Office of the Communion ; that none but a priest 
 can consecrate the elements ; they believe also that the 
 blessings attached to a worthy partaking are very great; 
 but how much is there which they forget, or which never 
 has been taught them ! 
 
 They have been told and rightly told, that the natural 
 Body and the natural Blood of Jesus Christ are not 
 given them ; but not with equal earnestness that the 
 Body and the Blood are really given. They have been 
 told and rightly told, that the elements of bread and 
 wine remain after consecration unchanged in sub- 
 stance, but not also that after consecration those elements 
 are no longer common bread and common wine, but that 
 they are endued with another and mysterious efficacv, 
 tending to a better purpose than the mere supporting of 
 man's earthly life. They have been told and rightly 
 told, that Jesus Christ made but one oblation of Himself 
 once offered, but not that there is also in the Eucharist 
 another commemorative but most true oblation of His 
 Body and His Blood. They have been told and rightly
 
 Preface. 
 
 cxv 
 
 told, that it is a dangerous deceit to say the priest does 
 offer Christ in the sacrifice of masses, but not that all 
 antiquity and all ancient rituals testify, that in the Eu- 
 charist the Body and the Blood of our Blessed Lord are 
 offered as the efficacious and propitiatory sacrifice for 
 the living and the dead.'^^ 
 
 *^ " The ancient Fathers were 
 wont to call the Eucharist Sacri- 
 Jiciiim laudis et gratiarum ac- 
 tlonis ; not exclusively, as if there 
 were no other sacrifice but that ; 
 for they called it also, Saoi/ichnn 
 commemorutionis, and Sacrificium 
 Sphitus, and Sacrificium obsecpiii 
 &c : and which is more, Sacrijicium 
 verum et propitiatorium : all other 
 ways but this the Eucharist, or any 
 other sacrifice we make, are im- 
 properly and sectindum quandam 
 midlitudinem, called sacrifices. 
 The true and proper nature of a 
 sacrifice is, to be an oblation of 
 some real and sensible thing made 
 only to God, for the acknowledging 
 of man's subjection to God, and of 
 His supreme dominion over man, 
 made by a lawful minister, and per- 
 formed by certain mysterious rites 
 and ceremonies, which Christ and 
 his Church have ordained. — There- 
 fore as there never was, nor could 
 be any religion without a God ; so 
 there never was nor could be any 
 without a sacrifice, being one of 
 the chiefest acts whereby we pro- 
 fess our religion to Him that we 
 serve." Bp, Overall: in the Ad- 
 ditional Notes to Nicholls on the 
 Common Prayer : pj. 49. 
 
 " The Eucharist may very pro- 
 perly be accounted a sacrifice pro- 
 pitiatory and impetratory both, in 
 
 this regard ; because the offering 
 of it up to God, with and by the 
 said prayers, doth render God pro- 
 pitious, and obtain at His hands the 
 benefits of Christ's death which it 
 representeth ; there can be no cause 
 to refuse this, being no more than 
 the simplicity of plain Christianity 
 enforceth." Thorndike. Epilogue, 
 b. iii. c. V. p. 42. Again, the same 
 writer : " It cannot be denied that 
 the Sacrament of the Eucharist — is 
 both propitiatory and impetratory." 
 And, once more : " If the profes- 
 sion of Christianity be the condition 
 that renders God propitious to us, 
 and obtains for us the benefits of 
 Christ's Passion : and that the 
 receiving of the Eucharist is the 
 renewing of that profession, by vir- 
 tue whereof the faults whereby we 
 have failed of that profession, for 
 that which is past, are blotted out, 
 and we, for the future, are qualified 
 for the blessings which Christ's 
 Passion tendereth ; then is the Eu- 
 charist a Sacrifice propitiatory and 
 impetratory, by virtue of the conse- 
 cration, though in order to the par- 
 ticipation of it." p. 46. 
 
 " There is one proof of the pro- 
 pitiatory nature of the Eucharist, 
 according to the sentiments of the 
 Ancient Church, which will be 
 thought but only too great ; and 
 that is the devotions used in the
 
 ex VI 
 
 Iprcfacc. 
 
 As I have said just above, there ma} have been, and 
 doubtless were, most weighty reasons why certain great 
 doctrines of the Gospel should for a season be in a mea- 
 sure veiled : but if our present Service is obscure, and 
 
 liturgies, and so often spoke of by 
 the Fathers, in behalf of deceased 
 souls: there is, I suppose, no li- 
 turgy without them, and the Fathers 
 frequently speak of them. — llie 
 Ancients did not use these prayers, 
 as if they thought of a purgatory : 
 nor did they allow prayers to be 
 made for such, as they thought ill 
 men, either as to principles or prac- 
 tice : they prayed for the Virgin 
 Mary, Apostles, Patriarchs, &c. 
 and such as they believed to be 
 like them. — ITie use I make of it 
 is to prove, that the Ancients be- 
 lieved the Eucharist a Propitiatory 
 Sacrifice; and therefore put up 
 these prayers for their deceased 
 friends, in the most solemn part of 
 the Eucharistic Office, after the 
 symbols had received the finishing 
 consecration." JuJinson. Unbl. 
 Sacr. vol. i. p. 292. 
 
 Nothing can be more true than 
 the fact which this very learned 
 writer states, that anciently the 
 Apostles and the blessed Virgin 
 especially among the dead Saints 
 were prayed for ; a point of the 
 highest importance, and to which I 
 shall briefly refer again presently. 
 But how different, how absolutely 
 contradictory is the modern prac- 
 tice and doctrine of the church of 
 liome : which insists upon extend- 
 ing prayer for the dead far beyond 
 any limits sanctioned by Scripture 
 or antiquity, and forbids that use 
 
 of it which is authorized by the one, 
 and may reasonably be grounded 
 on the other. " Martyri, vel cuili- 
 bet Sancto faceret injuriam ille, qui 
 pro eo beatam in coelo vitam de- 
 gente, oraret." Angein Hucca. 
 Opera. ^o>». i. ;>. 139. (239.) 
 
 This is a long note, yet these are 
 but few out of many authorities to 
 the same purpose : I shall however 
 add but one more, the judgment of 
 the present Bishop of Exeter. " Not 
 only is the entrance into the Church 
 by a visible sign, but that body is 
 visible also in the appointed means 
 of sustaining the new life, especially 
 in that most sacred and sublime 
 mystery of our religion, the Sacra- 
 ment of the Lord's Supper, the 
 commemorative Sacrifice of the 
 Body and Blood of Christ ; in which 
 the action and sutfering of our great 
 High Priest are represented and 
 offered to God on earth, as they 
 are continually by the same High 
 Priest Himself in heaven ; the 
 Church on earth doing, after its 
 manner, the same thing as its Head 
 in heaven ; Christ in heaven pre- 
 senting the Sacrifice and applying 
 it to its purposed end, properly and 
 gloriously ; the Church on earth 
 commemoratively and humbly, yet 
 really and effectually, by praying 
 to (iod (with thanksgiving) in the 
 virtue and merit of that Sacrifice 
 which it thus exhibits." Charge 
 to the Clergy. 183G. ;>. 43.
 
 Preface. cxvii 
 
 all men must allow this, it is impossible to say how much 
 of the omission of sound teaching, and consequent for- 
 getfulness, has been caused by that obscurity. The 
 direct prayers which were in the primitive Forms had the 
 sure and good effect of keeping up in the minds both of 
 the priest and people a remembrance of the solemn 
 truths which were expressed in them. Plainly to pray 
 for the descent of the Holy Spirit upon the bread and 
 wine, and in plain words to offer up the sacrifice, could 
 not but be followed by a corresponding faith. Practice 
 and Belief would go hand in hand. But less plain words 
 were to be used : deep mysteries which pass human un- 
 derstanding had been explained after a carnal manner, 
 and it seemed right to the church of England that she 
 should attempt to check the errors which were abroad, 
 to correct the abuses which had followed such an ex- 
 planation, by a less open declaration for a time of the 
 truths themselves. She trusted also, that by the grace 
 of God, the doctrines of which I speak might still be 
 retained, not merely in the liturgy, but in men's minds. 
 Unhappily, to a wide extent her hopes were disappointed. 
 The plan adopted was not followed solely by good 
 results. Its effects were similar to those which were 
 produced by the more open violence of breaking down 
 altars, and violating churches : " When men saw an 
 altar broken down with every indignity, and all its costly 
 furniture supplanted by a linen cloth, and the con- 
 veniences of a domestic table, no preaching could make 
 them yield the latter a reverence denied by their teachers 
 to the former." Both parties agreed in tracing this to 
 the same cause. " John Bradford, when the harbingers 
 of persecution were gathering round him, exclaimed, 
 ' the contempt of the sacrament in the days of Edward 
 hath caused these plagues upon us presently.' Brokes, 
 in his sermon before Queen Mary, in like manner traced 
 the death of religion to ' the defacing of churches, in 
 spoiling their goods and ornaments, the breaking down
 
 CXVIU 
 
 preface. 
 
 altars, throwing down crosses — change in altars, change 
 in placing, change in gesture, change in apparel.' "^'' 
 
 Her lituroy is a sure test of the Catholicity of any 
 Church." There may he canons, and articles, (more 
 especially if they are chiefly negative) and forms even of 
 Common* Prayer, which if they touch not upon vital 
 points may escape censure, and, answering the ends 
 which they propose, he worthy of praise. But the 
 liturgy is the great storehouse in which we are to look 
 for and find the necessary declarations of the highest 
 Catholic Truths, the unhesitating reception of the most 
 deep mysteries, and the expressed confident expectation 
 of ohtaining the best gifts which have been vouchsafed 
 to man."^ This may be relied upon as a mark which 
 
 ^ Sketches of the Reformation : 
 by the Rev. J. Haweis. p. 114. See 
 also K. Henry's last speech to his 
 parliament in 1.545 ; Collier, vol. 
 ii. p. 208 : and the preamble of the 
 Act. 1. Edw. VI. cap. 1 : which 
 was a penal statute, to such an ex- 
 cess had profaneness reached, 
 against irreverent speaking- of the 
 Sacrament of the Holy Communion. 
 
 8* " Sunt enim (says Renaudot, 
 speaking of the Eastern Liturgies,) 
 non unius quantumvis niagni doc- 
 toris, voces et verba, sed Ecclesia- 
 rum, qua? cum unanimi consensu eam 
 sacrorum formam, precesque proba- 
 verunt, legis ilia vim obtinent, qua, 
 si sacras literas excipimus, major 
 esse nulla potest. Nee id novitcr 
 excogitatum est, cum precum Ec- 
 clesia: testimoniis Augustinus I'ela- 
 gianos confutavcrit, ut a Coolest ino 
 Pontifice et aliis factum est." Dii- 
 sertatio. 52. 
 
 So Muratori : " In tot enim ora- 
 tionibus, ritibus ac cairimoniis iden- 
 
 tidem dignoscitur, quid Ecclesia 
 orthodoxa credat de Unitate ac 
 Trinitate Dei, de Divinitate, Incar- 
 natione, ca?terisque ad Dei Filium 
 spectantibus, uti et de Divinitate ac 
 potentia Spiritus Sancti, et de aliis 
 Ecclesia? Catholica? capitulis. Prop- 
 terea ad hunc ipsum fontem recur- 
 rebat sanctus Augustinus, quod et 
 alii ex patribus prout occasio fere- 
 bat prajstitcre. Nam quae ibi dog- 
 mata occurrunt, non unius privati 
 doctoris sententia? sunt, sed uni- 
 versal illius Ecclesia^, qua; iisdem 
 Liturgiis utebatur." Do rebus Lit. 
 101. 
 
 "' The Bishop of Exeter in his 
 Lordship's late protest against the 
 consecration of another Bishop of 
 the English church at Jerusalem, 
 makes one of his reasons to be the 
 objectionable character of what is 
 called the German Liturgy: as 
 " being grievously defective in more 
 than one momentous particular."
 
 Iprcface. cxix 
 
 cannot deceive : ambiguous statements in other formu- 
 laries, comprehensive yet half-doubting confessions of 
 Faith, cannot suppl}^ the evidence which a liturgy alone; 
 can give. During tlie Holy Service, in all ages, even from 
 the earliest, the priests of Christ's Church, — knowing 
 that they are surrounded by tried and approved believers, 
 knowing that the half-instructed and the unreconciled, 
 and trustino- that the timid and the scoffer and the 
 merely-curious have been dismissed and put forth from 
 among them, — remove without reserve the veil which 
 covers the secrets of the Gospel, praise God for all His 
 mercies from the beginning of the w orld, pray to Him 
 boldly for the blessings which He has promised, speak of 
 the Flesh which must be eaten and the Blood which 
 must be drunk if we would live eternally, and hiding 
 nothing, obscuring nothing, consecrate by the powder 
 which has been given to them the simple elements, and 
 endue them with the very efficacy of the very Body and 
 the Blood of Christ. 
 
 I cannot but believe, seeing the evils which are so 
 w idely dispersed throughout this land ; the heresies which 
 hundreds preach, and thousands think but little of; and 
 the carelessness, to say the least, with which numbers of 
 our people, otherwise it may be well instructed and of 
 sober lives, regard the Communion of the Supper of the 
 Lord ; seeing all this, I cannot but think it would have 
 been well for the members of the church of England if 
 the reviewers of her liturgy had remembered, not only 
 (as they did) the dochine of the early disciples in the cele- 
 bration of the Eucharist, but their ovenness no less : if 
 they had not alone been anxious to secure what the 
 testimony of every age assured them were essentials, but 
 had also boldly proclaimed them to be so, and assigned 
 them therefore their due prominence. But we know^ the 
 difficulties by which in their day t/iejj were surrounded, 
 and they could not foresee the dangers which encompass 
 vs; and let us never forget, with all gratitude, that it is
 
 cxx Iprcfacc. 
 
 one tiling to possess a service, claiming; to be a liturgy, 
 which really wants the essentials ; and it is another to be 
 content with, anil thankfully u>-e a liturgy in which these 
 are not wantin*:, but obscured. 
 
 Throutrhout the old liturtries, equally of the Western 
 and the Eastern Churches, there is the constant recog- 
 nition of a doctrine which is not in modern days undis- 
 l)uted. Upon this subject some notice seems to be 
 necessary, though I shall make but a few brief remarks, 
 because there are several excellent works which treat 
 fully of the matter. I mean that there is a real and 
 material Sacrifice in the Eucharist. 
 
 Whatever may be the evidence for many chief truths 
 received in the Church, whether for episcopacy, for in- 
 fant baptism, for the observance of the Lord's day, or 
 for the inspiration of sacred Scripture, the same evi- 
 dence, both in kind and degree, is there for the doctrine 
 of a true sacrifice in the Supper of the Lord. There 
 are texts from the sacred Scripture which cannot reason- 
 ably be explained other than by referring them to a 
 Priesthood, an Altar, and a Sacrifice : there are abun- 
 dant testimonies from the fathers of the first four cen- 
 turies, clearly enough teaching us, in spite of their 
 habitual caution when speaking of so great a mystery, 
 how- those texts are to be understood, if we would under- 
 stand them rightly. We must be prepared to doubt 
 every practice and every article of faith of the early 
 Church, if we are determined not to allow the force of 
 the multiplied witness which can be brought to bear 
 upon this point ; from fathers, and councils, and canons, 
 and rituals, all telling us the same thing, all speaking to 
 us in every nation, at every time, with one voice, of the 
 Altar, and the Service, and the Sacrifice. 
 
 And these are words which are not to be explained 
 away. Not only are modern opinions and noti(jns of no 
 value in oj)position to the original records of the Chris- 
 tian Church, but upon those records we are bound to
 
 preface. 
 
 CXXl 
 
 put the same meaning in which they were at first under- 
 stood. The Oblation, the Cup, the Bread, the Sacrifice, 
 the Table of the Lord,"" the Altar, Blessing the sacred 
 Elements, Offering them. Giving thanks to God, are 
 terms whose meaning could not be mistaken, when Jews 
 and Heathens were in the habit of offering sacrifice : 
 neither would such have been employed either by the 
 Divine Writers or by the fathers, unless they were to be 
 understood in their then general and proper sense. 
 How dangerous must have been the use of them, if they 
 were to be interpreted metaphorically only, at a time 
 when the Church was anxious above every thing to de- 
 stroy utterly belief in and reverence for idols, and hea- 
 then ceremonies and rites. 
 
 A denial of the Christian sacrifice leads easily to a 
 denial of the priesthood. There cannot be the one with- 
 out the other, and we cannot say how much need there is 
 of the latter, where the former is not appointed. From 
 
 »« " If it be said, S. Paul calls 
 the Holy Board a Table: I an- 
 swer, No, not simply a table, but 
 the Lard's Table. 1 Cor. x. 21. 
 And I have elsewhere proved, that 
 by this expression we are to'under- 
 sta.nd an Altar ; for wherever else 
 it is used in Scripture, that is clearly 
 the meaning of it. As the reader 
 may be satisfied, by perusing the 
 four places, where we meet with 
 this word in the Old Testament; 
 viz. Ezek. xli. 22. xUv. 16. and 
 3Ial. i. 7. 12. The truth is, the 
 Table of the Lord was the most 
 honourable title that the Prophets 
 and Apostle could give to a proper 
 Altar." Johnson. Unbl. Sac. 1 . 
 311. 
 
 So also, Bishop Andrewes in his 
 Answer to the xviiifh Chapter of 
 
 Cardinal Perron. " The Holy Eu- 
 charist being considered as a sacri- 
 fice, the same is fitly called an Al- 
 tar : which again is as fitly called a 
 Table, the Eucharist being con- 
 sidered as a Sacrament. — Nyssen 
 with one breath calleth it Sutriaa-tr}- 
 piov, that is, an Altar ; and iepx 
 rpawe^a, that is, the Holy Table. 
 Which is agreeable also to the 
 Scriptures. For, the Altar in the 
 old Testament, is by Malachi called, 
 mcnsa Domini. And of the Table 
 in the new Testament, by the 
 Apostle it is said, habemus Altare. 
 Which, of what matter it be, whether 
 of stone, as Nyssen : or of wood, 
 as Optatus, it skills not. So that 
 the matter of Altars makes no dif- 
 ference in the face of our Church."
 
 cxxii Iprcfacc. 
 
 saying that there is no sacrifice cxcoi)t what is literally 
 and entirely spiritual, a few steps brino- us to the aban- 
 domnent of a priesthood, of the episcopate, to a con- 
 tempt of the great grace of orders and Apostolic bene- 
 diction, to a rejection of tradition as the recognized ex- 
 positor of Holy Writ, to a setting up of our own judg- 
 ments, whatever we may assert to the contrary, as the 
 infallible guides whom we are determined to obey. 
 
 The command, " When thou fastest, be not of a sad 
 countenance, but anoint thine head and wash thy face, 
 that thou appear not unto men to fast, but unto thy 
 Father which is in secret," has been allowed to be a 
 conclusive scriptural argument for the necessity of fast- 
 ing under the Christian dispensation. What reason 
 then have any to deny the same conclusion for the con- 
 tinuance of a proper altar, and therefore for a proper 
 material sacrifice, to be drawn from the text, " if thou 
 bring thy gift to the Altar, and there rememberest that 
 thy brother hath ought against thee ; leave there thy 
 gift before the altar, and go thy w ay ; first be reconciled 
 to thy brother, and then come and offer thy gift."^ 
 
 It has been argued that our present liturgy speaks of 
 the " sacrifice of praise and thanksgiving ;" and also, 
 " that we offer and present unto the Lord, ourselves, 
 our souls and bodies to be a reasonable, holy, and lively 
 sacrifice ; " and therefore that there is no other sacrifice, 
 and that the priest does not also offer the Body and the 
 Blood of Christ. But we might quite as justly conclude 
 from the words of the collect for the Sunday next before 
 Easter, that the sole end of our Blessed Saviour's taking 
 upon Him our flesh, and suffering death upon the cross, 
 was " that all mankind should follow the example of His 
 great humility:""" which would contradict the state- 
 
 *' 8ec Mfdt! upon the argument '^ Collect. Almighty and ever- 
 
 from this text. Works, p. .'390. hisling God, who of thy tender
 
 Iprcface, cxxiii 
 
 mcnt of another collect almost immediately succeeding, 
 that the Almighty (iod has given His only Son to he 
 unto us not only " an ensample of godly life," hut also 
 " a sacrifice for sin."''^ 
 
 I would notice a charge which is very often brought 
 against the advocates of the Christian sacrifice, viz. that 
 of priestcraft : a word of ill meaning in its common 
 acceptation, calculated to arouse the passions of the 
 ignorant, and the alarms of men who are anxious to deny 
 what they do not wish to be the truth. Let it however 
 be followed with the contempt and dislike and ridicule 
 which usually are in its train : these are vain weapons 
 of offence, these are but most insignificant annoyances in 
 comparison with the sharper pains that saints endured 
 of old : from those pains at present, by the great mercy 
 of God, the church of England is free : yet whether 
 they again recur or not, whether we have only lesser 
 evils to contend with, (and then, perhaps, so subtle is the 
 adversary, we shall be accused of seeking, and provoking, 
 and saying we are strong to resist what we confidently 
 believe is not about to happen :) let us speak boldly all 
 that v/e believe sincerely, let us hold back no portion of 
 the whole Word of God. In this country, where so 
 many thousands claim to be baptized and confirmed 
 members of the Church, every priest sins who conceals 
 
 love towards mankind, hast sent thy day after Easter. Almighty God, 
 
 Son, our Saviour Jesus Christ, to who hast given thine only Son to 
 
 take upon him our flesh, and to be unto us both a Sacrifice for sin, 
 
 suffer death upon the cross, that all and also an ensample of godly life ; 
 
 iiiankind should follow the example Give us grace that we may always 
 
 of his great humility ; Mercifully most thankfully receive that his in- 
 
 grant, that we may both follow the estimable benefit, and also daily 
 
 example of his patience, and also be endeavour ourselves to follow the 
 
 made partakers of his resurrection, blessed steps of his most holy life ; 
 
 through the same Jesus Christ our through the same Jesus Christ our 
 
 Lord. Amen. Lord. 
 *'■• Collect fur the Second Sun-
 
 cxxiv Iprcfacc. 
 
 the truth onit/ throuf(h fear of giving offence. His plain 
 duty is " with all faithful diligence to minister the Doc- 
 trine and Sacraments of Christ, as the Lord hath com- 
 manded ; and to banish and drive away all erroneous 
 and strange doctrines contrary to God's word ;" and he 
 must claim and must assert, so that he may lead his 
 people to seek it at his hands, that he and others of his 
 order, are the sole dispensers of the best ^ij} of God, the 
 food and earnest of immortality, the bread of life, the 
 Body and the Blood of Jesus Christ. 
 
 And another charge : that they who would speak thus 
 are but Romanists in disguise ; or at least are wavering, 
 and tending Romewards. Surely upon every point on 
 which we rightly can, the more we can establish a simi- 
 larity of doctrine, I would not say of practice, between 
 ourselves and the church of Rome, the more we shall 
 keep stragglers away from her, and promote good feeling 
 between the two communions. They cannot be many in 
 number among us, who would hesitate to express their 
 earnest prayer that the English and the Roman churches 
 were at one again, and that through the western w^orld 
 there might be fellowship once more ; which, when in 
 God's good time it comes, may well be looked upon as 
 an earnest of a restored communion with the East, to a 
 healing of the divisions which have torn asunder that 
 One Church, of which the seamless robe of her Incarnate 
 Lord was the appointed type. 
 
 And yet, how deep is tlie gulf between us ! the doc- 
 trines of Transubstantiation and of Papal Infallibility 
 present an impassable barrier, through which we can 
 discern no opening, so long as the Church of Rome 
 denies communion to all who do not consent to them. 
 And it is our duty to contend against them : it is our 
 duty no less to point out their unscriptural character, 
 and false foundation, than to inculcate the truths which 
 I ha\e spoken of above. If those truths are held also 
 l)y the Church of Rome, shall that be a just reason for
 
 IPreface. 
 
 ex XV 
 
 our rejecting them ? shall we regard them, upon that 
 ground only, even with suspicion ? We do not argue so 
 in many other cases, why then in this ? There have 
 heen in former times men to whom the very sound of 
 Rome brought tidings of nothing but what was to be ab- 
 horred, and they repudiated first one part of her creed, 
 and then another, first one observance and then another, 
 for the single and to them sufficient reason, that so it 
 was believed and done at Rome : until they left to them- 
 selves little of Christianity but the name : and all that 
 was vital had been given up. Not so has the church of 
 England taught her children : she has rejected the errors 
 of the church of Rome, but the act of separation was 
 not hers at the first, (we trust, therefore, not the punish- 
 ment,) and she has never been stripped, although they 
 may have been obscured, of the marks and tokens which 
 distinguish her as a true portion of the Holy Catholic 
 Church. 
 
 To return to our more immediate subject, the ancient 
 and modern liturgies of the church of England. None 
 would wish to see restored the trifling observances and 
 the doubtful rites which the rubrics of the old services 
 enjoin. Writers of the Roman church have made many 
 objections against our present Form, several of which 
 are unfounded, or may be advanced equally against their 
 own, or relate to things which very few would seriously 
 complain of. A collection of these are to be found 
 in Mr. Palmer's book which I have already referred 
 to,^^ and among the latter class are such as, that par- 
 ticular prayers and ejaculations, anointings, exorcisms, 
 &c. have been omitted. These may safely be left with- 
 out more remark, and the reader, I doubt not, will justly 
 decide that they are as far as possible from necessary, 
 being mere additions or alterations of late ages, from 
 
 "" Origincs I.iturgica?. vol. ii p. 9 — 18.
 
 cxxvi Iprcfacc. 
 
 which the earlier liturgies are free. But it is our duty 
 to retort the charge, and express our dislike to much 
 still retained in the present Roman lituroy, hut which 
 we have not in our own. The prayers and order of the 
 old Forms are derived from remote antiquity ; many of 
 the rubrics are comparatively modern and superstitious. 
 No one can read the Uses which are reprinted in this 
 volume, without acknowledging the truth of this. There 
 are directions " for so many crossings, so many various 
 gestures, that the priest should at one time stand, at ano- 
 ther bow, at another kneel," without a reasonable cause ; 
 " that now he should look up, then down, now regard the 
 altar, then the people, kiss the book of the Gospels, or 
 the deacon, or subdeacon, at one time take the paten 
 between his finger and middle finger, at another hold 
 it in a different way :" — all these are rules, which, whilst 
 we carefully boast not too boldly of our liberty, we may 
 rejoice that w^e are free from. 
 
 These are not, however, after all, matters of vital 
 consequence : but besides them are considerations of a 
 very serious character. Simply to name them, will be 
 sufficient. The great error of transubstantiation brought 
 with it additional directions to bow down and after con- 
 secration adore the Host : then expose it to the people, 
 who should adore likewise. And in this, the highest 
 service of the Church of Christ, who is there but must 
 feel it to be a profanation to speak of the merits of the 
 saints?''' 
 
 '•" I am bound to remind the of Christ's Church liold with all 
 
 reader that Thorndike puts an in- members of it, ordained by God, 
 
 terpretation upon the tenn " merit " for the means to obtain for one 
 
 as used in the old liturgies, (he another the grace which the obe- 
 
 speaks only of the Roman) different dience of our Lord Jesus Christ 
 
 from that in which the later Latin hath purchased for us without diffe- 
 
 fathers used it : and therefore takes rence, whether dead or alive." Epi- 
 
 it "to imi)ort only the exercise of logiic. book \i\. ]>. 357. 
 that communion which all members
 
 Preface, cxxvii 
 
 Again, there is the use of an unknown and dead lan- 
 guage : and above all there is the denial of the Cup ; an 
 abuse the evil consequences of which we can scarcely 
 overrate, nor esteem too lightly the authorities and rea- 
 sons on which it rests : contradicting as it does the ex- 
 press connnands of Christ, and the steady practice of a 
 thousand years ; and throwing doubt upon the entire 
 reception by communicants of the instituted Sacrament. 
 
 There is one ceremony commanded in the old Books 
 to be observed, not in like manner to be condemned, 
 and which seems to me to call for a brief remark. I 
 mean, the use of the sign of the Cross. The multitude 
 of crossings in the old Canons may very rightly have 
 been discontinued, and yet to give no direction anywhere 
 throughout for the use of that Holy Sign may be equally 
 far from accordant with primitive usage. I would here 
 quote the words of a ritualist of great authority among 
 us, whose work is generally recommended to the atten- 
 tive study of all candidates for Orders. 
 
 He says : " I do not know that there is an ancient 
 liturgy in being, but what shews that this sign was 
 always made use of in some part or other of the office of 
 communion. A number of crossings renders the service 
 theatrical : but one or two we always find : so much 
 having been thought proper upon this solemn occasion, 
 to testify that we are not ashamed of the Cross of Christ, 
 and that the solemn service we are then about is per- 
 formed in honour of a crucified Saviour. And therefore 
 as the Church of England has thought fit to retain this 
 ceremony in the ministration of one of her sacraments, 
 I see not why she should lay it aside in the ministration 
 of the other. For that may very well be applied to it in 
 the ministration of the Eucharist, which the Church 
 herself has declared of the Cross in Baptism : viz. that 
 it was held in the primitive Church, as well by the 
 Greeks as the Latins, with one consent and great 
 applause : at what time, if any had opposed themselves
 
 cxxviii Iprcfacc. 
 
 against it they woiiUl certainly have been censured as 
 enemies of the name of the Cross, and conscciuently of 
 Christ's merits, the sifrn whereof they could no better 
 endure."^'' How common the use of this sign anciently 
 was, is clear from Tertullian, in the often quoted passage, 
 "Ad omnem progressum atque promotum, ad omnem 
 aditum et exitum, ad vestitum, ad calciatum, ad lavacra, 
 ad mensas, ad lumina, ad cubilia, ad sedilia, quacunque 
 nos conversatio exercet, frontem crucis signaculo teri- 
 mus."^^ The reader will see that the use of the sign of 
 the Cross is enjoined in the first Book of King Edward. 
 
 There never, however, has been any question of 
 necessitif as regards the ceremony of the use of the sign 
 of the Cross : but not so with respect to another, the 
 mixing of water with the wine. The epistle of S. Cy- 
 prian upon this subject is well known : and in short, 
 from the earliest times of which any account has come 
 down to us, there is an uniform and concurrent testimony 
 that such was the observance. But passing by the proofs 
 which the ancient liturgies furnish, and the often-quoted 
 authorities of the fathers and ritualists of the middle 
 ages, which are to be found in the works of almost every 
 later writer, I shall merely add to these a few other testi- 
 monies which bear more immediately upon the practice 
 of the church of England. 
 
 In one of the earliest documents which have come 
 down to us, the very famous penitential of Archbishop 
 Theodore, we find : " NuUus namque presbyter nihil 
 aliud in sacrificio offcrat, pra'tcr hoc (juod Dominus 
 docuit offerendum : id est, panem sine fcrmento, et 
 vinum cum aqua mixtum ; quia de latere Domini san- 
 guis et aqua exivit." '^^ In tlie succeeding century, the 
 
 ^ Wheatley. Rational lllustra- ^ Cap. xlviij. 17. Thorpe. An- 
 
 tion, 8cc. /A 293. cient Laws and Institutes, vol. ii. 
 
 '^* Ti-rtvUian. dc Corona. Edit. ]». 58. 
 Kigalt.;;. 102.
 
 Ipreface. cxxix 
 
 lOOth of* the excerpts of Archbishop Egbert directs: 
 " Sacerdotes Dei diligenter semper procurent, ut panis, 
 et vinuni, et aqua, sine quibus nequaquam rnissa? cele- 
 brantur, i)ura et munda fiant." ^^ Still later, among the 
 canons of yElfric : " The priest shall purely and care- 
 fully do God's ministries, with clean hands and witli 
 clean heart ; and let him see that his oblations be not 
 old-baken, nor ill seen to ; and let him always mix water 
 with the wine ; because the water betokens the people 
 for whom He suffered." ^^ And the abbot ^Ifric in his 
 homily upon Easter-day, speaks to the same purpose : 
 (I quote from the Latin translation;) " Libri sancti 
 praecipiunt, ut cum vino Eucharistiae immisceatur aqua, 
 aqua enim significationem habet plebis, et vinum sangui- 
 nis Christi, et hac de causa ncutrum horum offeratur 
 unquam per se, in sacra missa ; ut sit Christus cum 
 nobis, et nos cum Christo, cum membris Caput, et cum 
 Capite membra." ^^ Once more, from the Anglo-saxon 
 Ecclesiastical Institutes : "V. We also command, that 
 the oblations which, in the holy mystery, ye offer to God, 
 ye either bake yourselves, or your servants before you, 
 that ye may know that it is cleanly and neatly done ; 
 and the oblations, and the wine, and the water, destined 
 for the offering in the mass-singing, be minded to pre- 
 serve with all cleanness and earnestness, and with fear 
 of God, so that there be no uncleanness or impurity in 
 it ; because no mass-singing may be without those three 
 things, viz. oblations, and wine, and water, as the holy 
 writ says. Be the fear of God with you, and all that ye 
 do, do with much zeal. The wine betokens our Lord's 
 passion, which He suffered for us ; the water the people, 
 for whom Christ let His blood be shed.''^" 
 
 ^^ Ibid. 7^. 1 1 1 . i]w\. torn, iii. p. 853. 
 
 ^ Ibid. ^j. 361. ^ Thorpe. Ancient Laws, 8cc. 
 
 '^'' Eccles. Anglic. Vindex Ca- vol. ii. ^j. 405.
 
 cxxx 
 
 Iprcfacc. 
 
 In later years, wo have an abundance of canons to the 
 same effect. Thus in 1237, among some synodal consti- 
 tutions it was ordered ; " In sacramento sanguinis domi- 
 nici major pars vini, et modicum acprcc ponatur."'"-* Once 
 more, a canon of Richard Bishop of Chichester, a.d. 
 1246 : " Celebret sacerdos cum pane ex tritico purissimo, 
 et vino in debita quantitate, nullo modo corrupto, et 
 modica aqua, quae a vino pcnitus absorbeatur.""' Lastly 
 let the reader refer to the second of the Cautells of the 
 Mass, printed below, p. l6i^. "certo sciat se debitas 
 materias habere : hoc est, panem triticeum, et vinum cum 
 aqua modica, etc.^^ 
 
 This observance of mixing water with the wine was 
 continued according to the order of the first book of King 
 Edward. The rubric is ; " Then shall the minister take 
 so much Brcadc and Wine, as shall suffice for the per- 
 sons appoynted to receiue the Holy Communion, laiynge 
 the breade upon the corporas, — and putting the wine 
 into the Chalice, or els in some faire or conueniente 
 cup, prepared for that use, puttyng therto a little pure 
 and cleane water : And setting both the bread and wync 
 upon the Alter : then the Prieste shall saye, &c." 
 
 But in the year 1552 this good cathoHc custom was 
 made to give way to the fancies of Bucer and others, 
 "the scandal of the Reformation ;" ^ and from that time 
 
 ^ WiJkins. Concilia, torn. i. p. non miscerc vino, cum sit mcrum 
 
 (357. fignu'ntuni humanum, ot sinistrani, 
 
 1 Ibid. p. 688. immo pessimam haboat significatio- 
 
 2 Kcmnitius allowed that the ncra." Contra Hcnric. 8. But 
 mixture was simply indifferent, ar- according to liellarmin, Calvin and 
 going that it rested, as in fact it his followers expressed, as in other 
 does, solely upon the autliority and matters so in this, most extreme 
 precept of the Church. Exam. and rash opinions: affirming that 
 Cone. Trident. y>ro-.v 2. Sess. 22. those who mixed water with wine 
 cap. 7. Luther however went to in the Eucharist, were " sacrilc- 
 a greater length, declaring, " meo gious heretics and blasphemers." 
 sensu melius, et tutiiis forct. aquam Oppvn. torn. iii. ;/. 028.
 
 Pccface, cxxxi 
 
 to the present the rubric of the English liturgy omits all 
 notice or rule about it. Mr. Palmer in remarking upon 
 the point has said ; " Even if we were to admit this custom 
 to be of apostolical antiquity" (what doubt is there about 
 it?) "it is yet not essential to consecration by the ad- 
 mission of Zaccaria and Bona, who say that no one will 
 contend that it is necessary, and that the opinion of 
 theologians is fixed that it is not. But the Church of 
 England has never prohibited this custom, which is pri- 
 mitive and canonical." Wheatley also argues that it is 
 not essential : " It must be confessed," he says, " that 
 the mixture has in all ages, been the general practice, 
 and for that reason was enjoined as has been stated 
 above, to be continued in our own Church, by the first 
 reformers. And though in the next review the order 
 for it was omitted, yet the practice of it was continued 
 in the King's chapel royal, all the time that Bishop 
 Andrews was Dean of it : who also in the form that he 
 drew up for the consecration of a church, expressly 
 directs and orders it to be used.^ Whatever may have 
 been the cause of laying it aside, since there is no reason 
 for thinking it essential, and since every Church has 
 liberty to determine for herself in things not essential, it 
 must be an argument sure of a very indiscreet and over 
 hasty zeal to urge the omission of it as a ground of sepa- 
 ration." 
 
 Both these writers are correct in the conclusions which 
 they arrive at, although it is not quite true that no one 
 has contended for the necessity of the mixture. Every 
 one must remember the differences of the non-jurors 
 upon this point also among others, to which Wheatley 
 
 ' Wheatley does not give the ru- recedentibus) lotisque mnnihufi, 
 
 brie or a reference. It is, " Cae- pane fracto, vino in Ccdicem effuso, 
 
 teris rebus ordine gestis demum et aqua admista, stans ait, Al- 
 
 Episcopus ad sacram Monsam rcdit mighty God, &c." Form of Con- 
 
 (sacellanis utrisque aliquantuhun sccration of a Church, p. 42.
 
 cxxxli Iprcfacc. 
 
 alludes in the last sentence of the extract just above : 
 and long before their time, it had formed a subject of 
 controversy in the Church. Much more cautiously and 
 correctly therefore speaks Angelo Rocca : " Quamvis 
 autem major scholasticorum doctorum pars, hoc est, fere 
 omnes, aquam in calice consecrando, nee de necessitate 
 sacramcnti, nee de pra^ccpto juris Divini esse velint, non 
 desunt tamen, qui earn in sacramento calicis do necessi- 
 tate sacramcnti, ac praecepto Divini juris in calice conse- 
 crando miscendam esse opinentur."* Benedict XIV. 
 makes the same admission : but both he and Rocca decide 
 without hesitation that the mixture is not necessary or 
 essential, resting only, upon the precept of the Church :^ 
 which as of old in the Church of England might be, or 
 as now, might not be, but removed. In short, those 
 who hold the contrary opinion have been so few, that 
 their opposition to the general agreement and decisions 
 of the whole Church in this matter, serve but to illus- 
 trate and to confirm the truth. 
 
 * Opera, torn. i. p. 267. a lateris vulncre originem ha- 
 
 ^ Opera, torn. ix. p. 115. And bet mistio calicis, et ad sanctara cop- 
 so spoke the council of Trent, nam non recurrunt (patres) pro 
 
 " Monet deinde sancta synodus, ejus scienda origine. Certa ra- 
 
 praeceptum esse ab ecclesia sacer- tione primo puto miscuisse Aposto- 
 
 dotibus, ut aquam vino in calice los, a quibus primo defluxit de mis- 
 
 offerendo misccrent, etc." Se.ssio. cendo statutum. Et Paschnsius ; 
 
 xxii. cap. 7. Plane aqua in sanguine misceatur. 
 
 To the same purpose also an Quare misceatur, dum in natalitio 
 
 earlier authority, Thomas Walden- calicis factum fuisse non legimus ? 
 
 sis ; acknowledging that our Bless- Ilia maxime causa est, quia de latere 
 
 ed Lord consecrated wine only in Christi, ubi passio impletur, san- 
 
 the Last Supper, he says : " A ca- guis pariter cum aqua manavit. 
 
 lice tamen illo dominico etiara prae- Quod certe mysteriura apostoli 
 
 sens calix dominicus formara sumit plene intelligentes, faciendum in 
 
 secundum esscntiam calicis, a la- calice censuerunt, ut nihil decsset 
 
 tere autem ejus formam habuit nobis in hoc sacramento ad com- 
 
 admistionis." Again, soon after: memorationem passionis, quod tunc 
 
 " Mistio non facit alietatem rei, extitit in cruce ad consummatioucm 
 
 sed signi, eo quod non facit vel nostra) rcdemptionis."A De sacra- 
 
 adimit substantiam sacramcnti : vientalibus. iv. "i'l./ol. 74.
 
 preface. cxxxm 
 
 Although we can scarcely go so far as to say that 
 Bellarmin held that the mixture is necessary, still it is 
 not to be denied that he uses language which almost 
 tends to it, and at least he does not so readily admit the 
 statements of other theologians of the Roman church. 
 It must be remembered however that he argues from the 
 supposed fact of the Cup in the Last Supper having been 
 mixed ; and only in a subsidiary view regards the mys- 
 tery of the Water and the Blood which flowed from our 
 Saviour s side. The Cardinal says ; " Ecclesia Catholica 
 semper credidit ita necessarium esse aqua vinum misceri 
 in calice, ut non possit sine gravi peccato omitti. Utrum 
 autem sine aqua sacramentum consistere possit, non est 
 adeo certum ; communis tamen opinio in partem affirma- 
 tivam propendet. Quare falso Kemnitius catholicis in 
 commune tribuit, quod asserant, aquam in eucharistia 
 esse de necessitate sacramenti, cum paucissimi id affir- 
 ment."^ 
 
 The mixture was always therefore, when rightly con- 
 sidered, looked upon only as having a mystical signifi- 
 cation : as the same cautell of the Salisbury missal above 
 cited proceeds to declare, " Apponitur aqua solum ad 
 significandum : " and as very learned writers have ar- 
 gued, some things are necessary in the sacrament ad 
 plenitudinem essentice, aut efficacice, others only ad pie- 
 nitudinem signijicationis. These last are subject to the 
 wisdom and discretion of each particular Church, to be 
 ordered as she may judge most convenient to the neces- 
 sities of the time : and the church of England having 
 in 1552 been forced to submit to the wishes of those who 
 disliked the mixture, the reviewers of her liturgy in 1662, 
 upon a further consideration, did not think it advisable 
 to restore the practice, ancient and once universal as it 
 was. Certainly it was not imperative upon them to have 
 
 " De Sacrara. Euch. 4.x. Oper(u torn. iii. p. 328. 
 k
 
 cxxxiv Iprcfacc. 
 
 (lone so, althou<rli the majority might now perhaps allow 
 that it would have hcen a wise and pious courscJ 
 
 There are many examples hy which we might prove 
 tliat priests of the church of England since the removal 
 of the order in the year 1552, nevertheless have mixed 
 water with the wine in the celebration of the holy eu- 
 charist. The case of Bishop Andre wes has been already 
 mentioned. The author of an Answer to Mr. Leslie^ in 
 17 If), speaks of the practice being continued by some : 
 and in the reign of K. James, when Prince Charles 
 visited Spain, among the royal orders drawn up for 
 directing the English Service which was to be observed 
 in the prince's family during his stay at Madrid, was, 
 " IV. That the communion be celebrated in due form, 
 with an oblation of every communicant, and admixing 
 water with the wine.'"'^ There is an argument however, 
 which we cannot but allow might in this matter have had 
 very considerable weight with men before 1662 : viz. that 
 the Common Prayer Books from 1552 until then rested 
 not upon sufficient authority : and therefore Bishop An- 
 drewes, and Bishop Overall, in their departure from the 
 rubrics of the later Books, were but observing that 
 Order which alone, during the entire j)eriod of which I 
 am now speaking, was binding upon the church of Eng- 
 land. It was not possible, neither would it have been 
 wise, that they should in all things have returned to the 
 first Book of 1549, better though it was than that of 
 1552, as they were ready to acknowledge; but they 
 were enabled, with safe consciences, to adopt some cer- 
 tain and few observances authorized by it, to the im- 
 provement of the liturgy then established, and which 
 they generally used. 
 
 But since 1662, I cannot but look upon the question 
 as essentially different : and Mr. Palmer appears to draw 
 
 ' I would refer also to Brett's son. Unbl. Sacr. i-ul. ii. pp. .58. 59. 
 remarks upon this observance, Dis- * Collier. Eccles. Hist. I'o/. ii.^A 
 
 sertation, p. 8G-102. And to John- 7:20.
 
 Preface. cxxxv 
 
 tlic line very narrowly when he says (as above) that the 
 church of England has not prohibited the custom. It 
 is not necessary that every ancient ])ractice which is no 
 longer to be observed, should particularly be mentioned : 
 the mere omission of directions must, in many cases, be al- 
 lowed to be sufficient. More than this ; the statute 1 . Eliz. 
 c. 1. which enforces the act of 2nd and 3rd Edwd. c. 1. 
 ordains, " That all Ministers shall be bound to say, and 
 use the Mattens, Evensong, Administration of each of 
 the Sacraments, and all other Common and Open Prayer, 
 in such Order and Form as is mentioned in the said 
 Book so authorized by Parliament, and None other or 
 otherwise." And the statute 14 Chas. II. enacts " That 
 the former good Laws and Statutes of this Realm, which 
 have been formerly made, and are still in force for the 
 Uniformity of Prayer and Administration of the Sacra- 
 ments, shall stand in full force and strength to all intents 
 and purposes Avhatsoever, for the establishing and con- 
 
 firmino' the said Book, herein before mentioned to be 
 
 joined and annexed to this Act." 
 
 Therefore, although we may regret that this primitive 
 practice, sanctioned by the constant observance of it by 
 the universal Church for 1500 years, is not now included 
 among the rites according to which we celebrate the 
 holy eucharist, yet as it is not essential to the valid 
 consecration and administration of the Cup, and has 
 been forbidden by the rubric of our present Order of 
 communion, the wise and proper course for the minis- 
 ters of the church of England to pursue must be, to 
 consecrate wine only without any mixture of water. The 
 intention and object with which anciently the mixture 
 was ordered, were mystical and to be signified by a pub- 
 lic adding of the water to the wine, that those who were 
 present might see, and acknowledge its hidden meaning. 
 So that if this mixture be not public as of old, and ex- 
 plained to the people, the purpose of it must be lost, and 
 disobedience to the rubric be accompanied by no reason- 
 able benefit whatever.
 
 cxxxvi l?rcfacc/ 
 
 CHAPTER VIII. 
 
 }E have now, in this chapter, to examine our 
 present office of the Holy Communion, and 
 point out the three rites which I have said 
 
 seem to be essential, and are to be found in 
 
 it. These are the recital of the words of Institution, the 
 Oblation of the Elements, and the Invocation of the 
 Holy Ghost. 
 
 The recital of the words of Institution occurs in 
 (what the rubric expressly calls) the Prayer of Consecra- 
 tion. The priest having made a short commemorative 
 thanksirivinfr for the infinite mercies and loving-kind- 
 ness of the Father, Who hath given for us His only Son 
 Jesus Christ to suffer death upon the cross ; and having 
 invoked the Divine Blessing, (which we shall come to 
 presently,) goes on to say, ''Who," i.e. our Blessed Lord, 
 " Who in the same night that He was betrayed, took 
 Bread ; and when He had given thanks, He brake it, 
 and gave it to His disciples, saying. Take, eat, this is 
 My Body, which is given for you : Do this in remem- 
 brance of Me. Likewise after supper, He took the Cup ; 
 and when He had given thanks, He gave it to them say- 
 ing. Drink ye all of this ; for this is My Blood of the 
 New Testament, which is shed for you, and for many, 
 for the remission of sins : Do this, as oft as ye shall 
 drink it, in remembrance of me."^ Nothing can be 
 more accordant with ancient usage. 
 
 But I would not pnss on, without a brief notice upon 
 a point which has already been alhided to : viz. whether 
 by tJie recital alone of the words of Institution the bread 
 
 " So also the liturgy of 1552.
 
 Prefaced cxxxvii 
 
 and wine can be held to be validly consecrated. If 
 there is any rul)ric which we may desire to be altered 
 in our present service, surely none rather than that which 
 is so contrary in its spirit to all antiquity, so agreeable to 
 (apparently) the erroneous doctrine of the modern church 
 of llome/'^ and which declares that " if the consecrated 
 Bread or Wine be all spent before all have communi- 
 cated, the Priest is to consecrate more, according* to the 
 Form before prescribed ; beginning at ( Our Saviour 
 Christ in the same night, Sfc.) for the blessing of the 
 Bread; and at {Likewise after supper S^c.) for the 
 blessing of the Cup." The manner in which Wheatley 
 endeavours to evade the difficulty which the observance 
 of this rubric enjoins, is very unsatisfactory. He 
 " humbly presumes that, if the minister should at the 
 consecration of fresh elements, after the others are spent, 
 repeat again the whole form of consecration, or at least 
 from those words, ' Hear us, mercifull Father, Sfc' 
 he would answer the end of the rubric."" This cuts the 
 
 ^^ The Cautells of the old Sarum, esse rationabile discontinuare for- 
 York, and Hereford missals direct mam tarn brevem, tam arduain, 
 almost in the same words as our tam efficacem : cujus tota virtus 
 present rubric: for example as to dependet ab ultimo verbo, scilicet, 
 the Cup, in case of accident, " — meura, quod in persona Christi di- 
 ne sacramentum maneat imperfec- citur." Into how great diificulties 
 turn debet calicem denuo rite prse- are men driven by the first steps 
 parare: et resumere consecrationem taken to define too accurately, and 
 sanguinis abillo loco: Simili modo." beyond the limits of human judg- 
 Nor is it a little worth remark that ment, the workings of the Most 
 of these words, the " verba conse- High : and how much better, to 
 crationis," to which, according to say the least, must it be in all such 
 the theory of the church of Rome, cases, to repeat unnecessarily but 
 so much power and effect are attri- reverently words and rites which 
 bated, some are declared to be we may have any reason to suppose 
 more important than the others : as to be essential, than to omit, without 
 the same Cautells tell us. " Uno the authority of inspiration, even 
 spiritu tractim dicat. Hoc est enim one which may indeed be so. 
 corpus meum : sic non immiscet se 
 alia cogitatio. Non enim videtur '^ ]{ational Illus- ;a 291.
 
 cxxxviii Iprcfacc* 
 
 knot : and like other methods in similar cases, hy break- 
 ing the rule. Still, however, it does seem, unsatisfactory 
 as it is, the only way left to us, when unfortunately it 
 ha])pcns, that tlie elements first consecrated are not 
 sutKcient for the number of communicants. 
 
 But in fact, if we carefully consider the matter, such a 
 case can scarcely even by possibility occur : I do not of 
 course mean that it does not, but that it ought not to 
 occur. The rubric of which I am speaking is of course 
 no more obligatory than any other of the whole Order of 
 Communion : and it may almost be argued that we are 
 not to attend to any one, unless we observe others on 
 which it may depend. Now, in this case, there is a ru- 
 bric, which if we carefully obeyed, would relieve us from 
 difficulty : viz. the first, which recpiires all " who intend 
 to be partakers of the Holy Communion, to signify their 
 names to the Curate, at least some time the day before." 
 If, knowing the number, the priest does not consecrate 
 so much as, and a little more than, he can believe to be 
 sufficient, he will be needlessly exposing himself either 
 to doubts (if he entertain such) of the validity of the con- 
 secration, or to the being obliged to " answer the end of 
 the rubric" after the recommendation of Wheatley. 
 
 Next, as to the oblation of the elements, after the 
 recital of the words of Institution ; or, to speak more 
 strictly, as to the offering of the sacrijSce. The prayer 
 of Oblation, says Wheatley,^" was " mangled and dis- 
 
 '- Ilickos, however, rather ar- rial of His precious death, God the 
 gaies that the second oblation, " is Father is implored to hear us, 
 made in substance, and according while ' according- to the same In- 
 to the intention of the Church in stitution, we receive J lis creatures 
 tlie prayer of Consecration to God of J Jread and Wine, in remembrance 
 the Father, where after the com- of His Son our Saviour's Death 
 memoration of Christ's offering and Passion.' " Christian Priest- 
 Himself upon the Cross, and his hood, vol. i. p. 119. 
 institution of the perpetual Memo-
 
 lg)teface. cxxxix 
 
 placed at the review in 1552 ; being- half laid aside, and 
 the rest of it thrown into an improper place : as being 
 enjoined to be said in that part of the Office which is to 
 be used after the people have communicated." He adds, 
 approvingly certainly rather than otherwise, the example 
 of Bishop Overall, whose practice was to use the first 
 prayer in the post-communion Office between the con- 
 secration and the administering, " even when it was other- 
 wise ordered by the public liturgy." ^^ 
 
 Certainly we cannot but agree with Wheatley, that 
 in our present office this prayer of oblation has been dis- 
 placed. But no one who requires an express prayer of 
 oblation, can wish the terms of it to be in plainer words, 
 than in those which are to be there found : and all who 
 follow Wheatley's view, may be well satisfied, using it 
 with all thankfulness, so to offfer up to the Almighty 
 Father, the appointed sacrifice. Thus then it stands :" 
 " O Lord and heavenly Father, we thy humble servants 
 entirely desire thy fatherly goodness, mercifully to 
 accept this our sacrifice of praise and thanksgiving ; 
 most humbly beseeching thee to grant, &c." And 
 again ; " Although we be unworthy, through our mani- 
 fold sins, to offer unto thee any sacrifice ; yet we beseech 
 thee to accept this our bounden duty and service ; not 
 weighing our merits, but pardoning our offences, through 
 Jesus Christ our Lord." ^^ 
 
 13 " On this Bishop Jolly re- received in that Church as yet.' p. 
 
 marks, that ' he must have thought 36." Note to Robertson's How to 
 
 it no breach of the Act of Uniform- conform to the Liturgy, p. 127. 
 
 ity'_(onthe Eucharist, 155); Dr. It is but fair to Mr. R. to add, 
 
 Pusey, (to whom Tract 87, p. 98, that he says he does not under- 
 
 warrants us in ascribing the Intro- stand Dr. Pusey's explanation, 
 
 duction to Tract 81) that ' perhaps ^^ So also the Book of 1552. 
 
 his so doing implies that it had al- " Bishop Watson says ; " In his 
 
 ways been so done in that portion last supper, Christ beyng our most 
 
 of Ihe Church, and the rubric not hye Priest, firstc of all did offer a
 
 cxl Iprcfacc. 
 
 It cannot but be observed that the observations which 
 I have just made, are "rounded upon the supposition 
 that only in this prayer tlie offering is made ; but in the 
 prayer ot" consecration also the same essential rite is to 
 be found, as very learned writers have argued. Upon 
 this point I shall extract a passage from Johnson's Cler- 
 gi/iudu's J^adc-uipruDi, and leave it to the judgment of 
 the reader. The author takes notice " how some with 
 vehemency have insisted that the first collect in the 
 post-communion should be inserted between the conse- 
 cration and the administration, or some prayer of obla- 
 tion added in that place. But," he continues, " I can 
 see no necessity for any such alteration. The consecra- 
 tion prayer, and the words used by the priest at the ad- 
 ministration, seem sufficient, it" rightly applied. In the 
 consecration prayer, Christ is said, by one Oblation of 
 Himself upon the Cross, to have made a full and perfect 
 sacrifice : and in our Saviour's words of institution, in- 
 serted in this prayer, the Bread is called His Body 
 given, i. e. sacrificed for us ; the Wine His Blood shed, 
 as a libation for us, i. e. for the remission of our sins, as 
 follows presently after. Nothing then can be more clear, 
 than that the cucharist is hereby declared to be a sacri- 
 fice ; and in the words of administration, the merits of 
 it are applied to every receiver, The Body of Christ, 
 which was given for thee (and is now exhibited to God 
 in thy behalf) preserve thy body and soul to everlasting 
 life. No wise man is for alterations, but in case of appa- 
 rent necessity, which 1 cannot perceive in the matter 
 now before us." 
 
 Sacrifice to (iod the Fatlior, and wliyche Oblation the Church recyv- 
 
 commaundod tlie same to be done ing of the Apostles, dotlie offer to 
 
 of the Priestes of his Church that Clod throughoute the holle worlde." 
 
 occupye hys offyce, in memorye of Hohome and CathoIifJce doctrine, 
 
 hym, and so tau'ihte the newe ob- ji. 68, edit. 15.58. 
 lation of the newe Testament,
 
 preface; cxii 
 
 And, once more ; it cannot be necessary that the ob- 
 lation should be in more express terms, and in plainer 
 language than the invocation of the Holy Spirit, to 
 which we shall next direct our attention. It is quite 
 enough if the whole action supposes and carries on an 
 oblation : which is so undeniable a circumstance of the 
 liturgy of the church of England, that all may remain 
 fully satisfied with it, who object to our present prayer 
 being placed after the communion, or think that the 
 artnmient drawn from the words of institution and ad- 
 ministration is of scarcely sufficient weight. 
 
 Lastly, as to the invocation of the Holy Spirit : that 
 He may descend upon, and make the representative 
 elements the Body and the Blood of Christ. It is true 
 that anciently this was prayed for in plain and direct 
 words. As in the Clementine ; " Send down thy Holy 
 Spirit, the witness of the sufferings of the Lord Jesus, 
 that He may make {x7ro(pnv^) this bread the Body of 
 Thy Christ, and this cup the Blood of Thy Christ." 
 Again, in the liturgy of S. James ; " Send down, O 
 Lord, Thy most Holy Spirit upon us, and upon these 
 gifts which are here set before Thee, that by His de- 
 scent upon them. He may make this bread the holy 
 Body of Thy Christ, and this cup the precious Blood of 
 Thy Christ." And once more in the Alexandrian ; 
 *' Send down Thy Holy Spirit upon us, and upon these 
 loaves and these cups, that the Almighty God may sanc- 
 tify and thoroughly consecrate them, (lua, ocura. dyioca-vj xoci 
 TiXsiooa-Ti) making the bread the Body, and the cup the 
 Blood of the New Testament of our Lord Himself, our 
 God, our Saviour, and supreme King Jesus Christ." It 
 does not appear necessary, however, that this invocation 
 should be so express. The western Church for a thou- 
 sand years has not used such a prayer, and we may 
 conclude with Palmer and Watcrland, that it is not es- 
 sential to mention before God the means by which He 
 is to accomplish the end we pray for. " However true
 
 cxlii Iprcfacc. 
 
 it be, til at God effects this consecration by means of the 
 Holy Ghost, it is unnecessary to pray expressly for the 
 Holy Ghost to consecrate the elements of bread and 
 Wine, because God knows perfectly all the means and 
 methods of consecration, and because any prayer for 
 consecration, is, in fact, a prayer that it may be ac- 
 com])lished by all the means which are known to Infi- 
 nite fJ'isdtnn.''^^' The invocation, therefore, in the 
 English liturgy is as follows ; " Hear us, O merciful 
 Father, we most humbly beseech thee ; and grant that 
 we receiving these thy creatures of bread and wine, ac- 
 cording to thy Son our Saviour Jesus Christ's holy in- 
 stitution, in remembrance of his death and passion, may 
 be partakers of His most blessed Body and Blood." ^^ 
 
 Although, as I have just said, the western Church for 
 many centuries has not used an express prayer for the 
 descent. of the Holy Spirit, yet the true doctrine was an- 
 ciently acknowledged by every part of it : viz. that by 
 His influence the consecration was fully completed, 
 which was not otherwise, as the fact of its being used 
 after the repetition of the '^ words of consecration," clearly 
 testified. And upon this point the passage in Gelasius, 
 against Eutyches and Nestorius, is sufficient : where 
 speaking of the sacred elements he says : " in banc, sci- 
 licet in Divinam, transeunt, Sancto Spiritu pei-ficiente, 
 substantiam, permanentia tamen in suae proprietate na- 
 turae."^" But long after this time, plain prayers were to 
 be found to this effect in the Gallican liturgy : as for 
 example : " Post seer eta. Descendat, precamur omnipo- 
 tens Deus, super hsec, quae tibi offerimus, Vcrbum tuum 
 sanctum; descendat inajstimabilis gloricC tuaj Spiritus."'^ 
 
 " Palmer. Orig. Lit. ii. 138. ^* Roiith. Script. Ecclcs. Opus- 
 
 eula. p. 493. 
 
 " So also in the Book of 1.5.52. " Mahillun. Dc Lit. Gallicana. 
 
 See Palmer, for further remarks //. 331. See also above, p. cix. 
 upon tliis passage. Note 7D.
 
 Preface, cxliU 
 
 And so late even as the xith century, Micrologus still 
 speaks of the invocation, as to be said in every Service. 
 " Composita oblatione in altari, dicit sacerdos hanc ora- 
 tionem juxta Gallicanum ordinem : Veni Sanctificator 
 omnipotcns, seterne Deus, benedic hoc sacrificium, tuo 
 nomini pra?paratum. Per Christum Dominum nos- 
 trum.""*^ So, once more, there are many such instances 
 in the Mozarabic liturgy, such as, on the first sunday in 
 Lent : " Emitte Spiritum tuum de Sanctis ccelis tuis, quo 
 sanctificentur oblata : " or, on the third sunday after 
 Easter : " His sacrificiis propitius illabere, bisque bene- 
 dicturus descende." 
 
 It is true that later writers of the Roman communion 
 try to explain away these testimonies, though as may be 
 supposed by a most unnatural and forced interpretation, 
 because they furnish an incontestable argument against 
 the effect which they attribute to the sole repetition of 
 the " verba consecrationis." But I cannot agree with 
 Johnson, who has suggested that therefore the express 
 invocation was omitted from the Roman Canon. "^ Be- 
 cause it is not certain it ever was more plain and direct 
 than in the modern Use of that Church, or in our own 
 liturgy : and, moreover, the doctrine itself was acknow- 
 ledged until the novel introduction in after-years of the 
 error of transubstantiation. 
 
 We may assert then, that our liturgy contains the 
 necessary essentials to a valid consecration of the Holy 
 Eucharist. That these are disjointed, misplaced, ob- 
 scured, is matter for serious exertions to be employed 
 upon, that they may be restored to a due order, and a 
 more evident existence. We are not, however, driven 
 to seek in other Forms, the certainty which we cannot 
 discover in our own : and there can be no surer mark 
 of the ever- abiding presence of our Blessed Lord hitherto, 
 
 Cap. xi. -' Unbl. Siicr. vo/.\.p. 196.
 
 cxiiv Preface. 
 
 with this the English branch of His Church, than that 
 we still possess it. Whilst we regret what we have lost, 
 let us acknowledoe in deep humility the correcting hand, 
 which has spared us what none will dare to say, we 
 have deserved. 
 
 There is yet one more subject upon which I would 
 make some observations. In all the liturgies reprinted 
 in this volume, will be found commemorations of and 
 prayers for the dead. There is an uniform observance 
 of the great principle that we who are alive and the dead 
 saints form but One Body, " one famibi in heaven and 
 earth,'' (as it is written in the Ephesians,) under One 
 Head : and that the highest service which can be paid 
 to their Blessed Lord by the living, ought to include 
 also in its supplications those who have been already 
 called to their eternal rest, the Dead in Christ. 
 
 It has been a pious opinion of the Church that the 
 Holy Angels are especially present with us in the cele- 
 bration of the eucharist. As an old Bishop of our 
 church has written; "In this geuynge of thankes by 
 Christe oure Lorde, for whose merites they be onely 
 acceptable, the Priest prayeth to be ioyned and associate 
 with the Aungels and Archangels, and all the whole 
 army of the blessed spirites in heaven, icho than doo 
 assist the Prieste, and he present there in the honour of 
 hym who is offered, praysynge, honoring, and adouringe 
 the Maiestie of almyghtye God."'" Again, some cen- 
 turies before his day, a provincial council of the church 
 of England had spoken the same thing. " Altaris orna- 
 menta Integra sint et munda, et sa^pe abluantur per per- 
 sonas a canonibus deputatas, ad reverentiam Salvatoris 
 nostri, et totius ca^lestis curiae, quam huic sacramento 
 
 " Watson. Iluhome Doctrine. Anfj;els and Archang-cls and with 
 8cc. p. 79. So in the Seraphic all the company of heaven, we land 
 Hymn we say, "Therefore, with and magnify thy glorious Name.
 
 Preface: cxiv 
 
 conficieiido, et confecto, non dubium est interesse."*^ 
 And once more, the two following from the Ecclesiastical 
 Institutes of the Anglo-saxon church. " Without doubt, 
 there where the name of God is frequently invoked, and 
 the holy mystery offered in the mass-service (on rnaerre-ra'^35<') 
 there is no doubt, that the presence of God's angels 
 is there very near/' And, more plainly in the other 
 place : " Much is the supplication and great is the hal- 
 lowing, which sendeth away devils and putteth them 
 to flight, as often as baptism is performed or housel hal- 
 lowed : and holy angels hover there around, and protect 
 the deeds, and through God's powers support the priests, 
 as often as they rightly minister to Christ.""^ 
 
 But the Holy Angels are in the actual enjoyment of 
 that unspeakable bliss which is not to be bestowed on 
 man until after the great Judgment. For them therefore 
 the Church supplicates not any increase, or any hasten- 
 ing of anticipated joy : but for the Dead she does pray. 
 At the solemn time when the Memorial has been offered 
 to the Almighty of the Passion of the Beloved Son, she 
 thinks not only, speaks not only of her members who are 
 militant here on earth, but remembers those who are 
 equally her members still, though removed from the 
 carnal sight : she acknowledges by the mere remem- 
 brance, and by her commemoration, that they are yet 
 living although dead : that they have hopes and expec- 
 tations, and (if it be not presumptuous to say so) long- 
 ings for the coming of Christ's Kingdom, for the con- 
 summation of all things. 
 
 Therefore, with an undoubting and steady voice, has 
 the Church always. East and West, North and South, 
 prayed for the Dead. At one time, offering " for all 
 
 ^ Wilkins. Concilia, torn. ii. p. torn. Horn. ix. de Pcenit. Opera. 
 
 513. A.D. 1322. See also Lynd- torn. ii. p. 412. 
 
 wood, lib. iii. tit. 23. Linteamina. ^* Thorpe. Eccles. Laws. vol. ii. 
 
 verb. Interesse, And S. Chrysos- pp. 329. 409.
 
 cxlvi Iprcfacc^ 
 
 the saints, who have pleased God from the hegiiining 
 of the world :'*'^ at another callinu upon God to remem- 
 ber " all the faithful, from just Abel unto this day, and 
 that He would make them rest in Paradise, in the bosom 
 of Abraham, and Isaac, and Jacob."*" At another, the 
 d\ ptielis of the dead having been read, entreating that 
 God would " give rest unto their souls, in the tabernacles 
 of His saints, that He would dispense unto them the 
 good things which He had promised, and vouchsafe them 
 the kingdom of heaven."*^ At another, offering the 
 reasonable worship, for those *'who are departed in the 
 faith, our forefathers, fathers, patriarchs, prophets, 
 apostles, preachers, evangelists, martyrs, confessors, 
 chaste persons, and every spirit perfected in faith." ^^ 
 At another, calling upon God " to remember His ser- 
 vants and handmaids, who are gone before with the sign 
 of faith, and sleep in the sleep of peace." "^ 
 
 "We may not be able, nor is it necessary that we should 
 desire, exactly to define the reasons why this kind mark 
 of charity and love for those who were departed, was 
 always, from the first, exhibited by the living members of 
 the Church of Christ : this we know, that those who 
 lived nearest to the fountain-head, the apostles them- 
 selves and the chief Corner-stone, must have known the 
 will of the Almighty Saviour. It may have been that 
 they prayed for an encrease of their bliss : or for the 
 
 -' The Liturgy of S. Clement. tur<.-y did not believe but that the 
 
 „ ^, _ . - T 1 blessed Virgin remains still with 
 
 ^ The Liturgy of Jerusalem. , , f, • , . ,, ,. 
 
 °-' other departed samts, m raradiso, 
 
 ^ The Liturgy of S. Mark. erperfimr and not enjoying thcful- 
 ^ The Liturgj' of S. Chrysos- "^ss of bliss. So S. Jerome says 
 torn. The words which follow are i" his epistle to J'auhna : « the 
 remarkable. " Especially the most saints enjoy the company of An- 
 holv, immaculate, blessed above all, S^^'' ^"^ ^'"^ ^^^^ ^^^'y ^he Mo- 
 most glorious Lady, the Mother of ^h^'* ^^ o""" ^ord. 
 God, and ever Virgin Mary." ^ The liturgies according to tl;e 
 Hence the observers of that li- Use of Sarum, York, kc.
 
 Preface* cxivii 
 
 hastening of the great day, for the consummation of all 
 things, for the gathering together of the elect, when God 
 shall again be All in All. One thing they could not be 
 deceived in ; that they were performing a duty acceptable 
 to Him Who heard their prayers, and that, in the most 
 practical of all ways, they were evidencing their full 
 belief in the immortality of the soul, and the resurrec- 
 tion of the dead. 
 
 I am very far from asserting that it is necessary that 
 every liturgy should exhibit the proofs of this faith, and 
 the example of so just and primitive a practice ; prayer 
 for the dead may conduce to its perfection, being a sign of 
 brotherly charity and love, and especially proper to the 
 Divine Service. But more than this, unlike the essential 
 rites of which I have been speaking, it cannot be consi- 
 dered : and remembering the abuses which for some pre- 
 ceding ages had unhappily overrun in this matter, among 
 other branches of the western Church, the Church of 
 England, her rulers in the sixteenth century would not, 
 it may almost be argued, have acted unreasonably, if 
 they had removed it entirely from her liturgy. They 
 could not but see and acknowdedge the wide extent to 
 which those evils, consequent upon corrupt notions and 
 explanations of Catholic doctrines, had unhappily spread. 
 They knew upon the one hand that masses for dead indi- 
 viduals can profit nothing : that each man while he lives 
 on earth " must do with all his might, whatsoever his 
 hand findeth to do :" that " where the tree falleth, there 
 it shall be : " that whoso " will hear His voice," must 
 " to day harden not his heart :" that " no man may de- 
 liver his brother, nor make agreement unto God for 
 him :" but they knew no less upon the other hand the 
 testimony of all antiquity, rightly so called, of the first 
 five centuries of the Christian Faith, to the observance of 
 prayer for the dead in Christ. Hence they acted wisely, 
 and, I doubt not, overruled by the Spirit of God ; they 
 took not away all remembrance of them from the Holy
 
 cxlviii 
 
 Preface, 
 
 Office, but they did not venture to speak so loudly and 
 so plainly as men did in purer times : they left the ex- 
 pression of their hopes and wishes, couched not in dubious 
 but in cautious language, in words which careless eyes 
 it may be might overlook, but whose meaning cannot be 
 denied. 
 
 Therefore, with gratitude we declare, that the liturgy 
 of the church of England is not wanting in this parti- 
 cular ; in it we still include and pray for those who are 
 gone before ; we still beseech our Heavenly Father, mer- 
 cifully to accept our sacrifice, and to grant that " we and 
 all His whole Church may obtain remission of our sins 
 and all other benefits of His passion." How emphatical 
 is the expression, "all the m'hole Ciiuiicn"! the 
 Communion of the Saints.^" 
 
 ^ The above sentence stands 
 as it was in the first edition, and 
 when it was written I knew not 
 that any had before argued from 
 the same passage. I mention this 
 (I trust it need scarcely be added) 
 only as a proof that a careful 
 consideration will be sufficient com- 
 monly for every one, to discern in 
 such cases, and to arrive at, the truth 
 for himself: and that very often 
 mere want of such consideration is 
 the sole reason for the rejection or 
 the doubt of it. But Bishop Over- 
 all (and probably others also) has 
 noticed and argued from this prayer 
 in a passage so remarkable that I 
 extract it. " If we compare the 
 Eucharist with Christ's sacrifice 
 made once upon the cross, as con- 
 cerning the effect of it, we say that 
 that was a xu^cient sacrifice : but 
 withal that it is a true, real and e^- 
 cient sacrifice, and both of them 
 propitiatory for the sins of the whole 
 
 world. And therefore in the ob- 
 lation following, we pray that it 
 may prevail so with God, as that 
 we and all the whole Church of 
 Christ (which consists of more than 
 those that are upon the earth) may 
 receive the benefit of it. Neither 
 do we call this sacrifice of the Eu- 
 charist an efficient sacrifice, as if 
 that upon the cross wanted efficacy : 
 but because the force and virtue of 
 that sacrifice would not be profita- 
 ble to us, unless it were applied and 
 brought into cfi'ect by this eucha- 
 ristical sacrifice, and other the 
 holy sacraments, and means ap- 
 pointed by God for that end : but 
 we call propitiatory both this and 
 that, because they have both force 
 and virtue in them to appease God's 
 wrath against this sinful world." 
 Notes on the Communion Service : 
 printed in NichoUs' commentary./^. 
 40. Again, upon the same words. 
 " This is a plain oblation of Christ's
 
 Ipreface* 
 
 cxllx 
 
 This prayer however is so far at the discretion of the 
 officiating priest, that he may use one other in its stead : 
 in which the important duty of which I have been 
 speaking, is not, it must be acknowledged, so forcibly 
 recognized. It seems to look more to the living actors, 
 and has less in it of that forgetfulness of self, as the 
 sole object of prayer, which characterized the Church 
 of old. And yet, after all, the catholic truth is acknow- 
 ledged and in all its fulness : that the mystical Body of 
 the Son, by a part of which and for all of which the 
 sacrifice has been offered, " is the blessed company of all 
 faithful people." '' 
 
 death once offered, and a repre- 
 sentative sacrifice of it, for the sins 
 and for the benefit of the whole 
 world, of the whole Church ; that 
 both those which are here on earth, 
 and those that rest in the sleep of 
 peace, being departed in the faith 
 of Christ, may find the effect and 
 virtue of it. And if the authority 
 of the ancient Church may prevail 
 with us, as it ought to do, there is 
 nothing more manifest, than that it 
 always taught as much : and it is 
 no absurdity to say, here is an Ob- 
 lation made for all, when it is not 
 only commemorated to have been 
 once offered, but solemn prayers 
 are here also added, and a request 
 made, that it may be effectual to 
 
 all. And in this sense it is not 
 
 only an eucharistical, but a propi- 
 tiatory sacrifice : and to prove it a 
 sacrifice propitiatoi'y, always so ac- 
 knowledged by the ancient Church, 
 there can be no better argument, 
 than that it was offered up, not only 
 for the living but for the dead, and 
 for those that were absent, for 
 them that travelled, for Jews, for 
 
 heretics, &c. who could have no 
 other benefit of it, but as it was a 
 propitiatory sacrifice : and that thus 
 they did offer it, read a whole army 
 of Fathers." Ibid. p. 50. See 
 also above, p. cxv. Note 82. 
 
 ^^ In the Bodleian library, is a 
 copy of " A Form of Common 
 Prayer., to he used upon the thir- 
 tieth of January, S^c, published 
 by His Majesties direction, Printed 
 by John Bill, 1661," in which the 
 following prayer occurs. " But 
 here, O Lord, we offer unto Thee 
 all possible praise and thanks for 
 all the glory of Thy grace that 
 shined forth in Thine anointed, 
 our late Sovereign, and that Thou 
 wert pleased to own him (this day 
 especially) in the midst of his ene- 
 mies and in the hour of death, and 
 to endue him with such eminent 
 Patience, Meekness, Humility, 
 Charity, and all other Christian 
 virtues, according to the example 
 of Thine own Son, suffering the 
 fury of his and Thine enemies, for 
 the preservation of Thy Church and 
 People. And v>c beseech Thoe to 
 
 1
 
 :l 
 
 ll*)rcfacc. 
 
 And li(t\v great a mark of her still being* a portion of 
 Christ's Holy Catholic Church is this, that the church 
 of England has not in her eucharistic service thrown 
 oft' communion with the Invisible Church. No valid 
 objection can be made to her liturgy upon that pretence, 
 and the great duty of which I have spoken is always to 
 be fulfilled. ^'^ 
 
 give us all grace to remember and 
 provide for our latter end, by a 
 careful, studious imitation of this 
 Thy blessed Saint and Martyr, and 
 all other Thy Saints and Martyrs 
 that have gone before us, that we 
 may be made worthy to receive be- 
 nefit by their Prayers, which they 
 in Communion with Thy Church 
 Catholick offer up unto Thee for 
 that part of it here Militant, and yet 
 in light with and danger from the 
 flesh : that following the blessed 
 steps of their holy Lives and 
 Deaths, we may also show forth 
 the Light of a good example ; for 
 the glory of Thy Name, the con- 
 version of our enemies, and the im- 
 provement of those generations we 
 shall shortly leave behinde us : and 
 then with all those that have borne 
 the heat and^ burthen of the day 
 (thy servant particularly, whose 
 sufferings and labors we this day 
 commemorate) receive the reward 
 of our Labors, the harvest of our 
 Hopes, even the Salvation of our 
 Souls : and that for the Merits and 
 through the Mediation of Thy Son, 
 our Blessed Saviour Jesus Christ. 
 Amen." 
 
 ^'^ I have avoided adding autho- 
 rities which have been cited over 
 and over again, in all books upon 
 
 this subject, from the earlier fathers 
 of the Christian Church : nor need 
 I remind the reader that I have 
 stated nothing in the text, as being 
 the doctrine of the Church of Eng- 
 land, beyond what is fully warrant- 
 ed by the united testimony of her 
 best divines since the reformation, 
 by Andrewes, and Overall, and 
 Bull : by Field, Thorndike, Ham- 
 mond, and many others. 
 
 But I would here protest against 
 the making any unauthorized at- 
 tempts to introduce the practice of 
 praying for the dead, to a greater 
 extent and in more particular terms 
 than the church of England, not 
 only in her liturgy, but in other 
 parts of her Common Prayer Book, 
 has recommended and allowed. We 
 know the evils which have fol- 
 lowed in the church of Rome, the 
 scarcely reverential manner in 
 which the condition of the unseen 
 world of departed spirits has been, 
 with an almost minute exactness, 
 explained : we know the evils which 
 have followed the introduction of 
 the unscriptural doctrines of Pur- 
 gatory, and Indulgencies, and Par- 
 dons. It is much therefore to be 
 lamented that adaptations of the 
 devotions of that Church, should be 
 put forth for the use of members of 
 our own : they are contrary both
 
 IPrcfacc, cii 
 
 It is necessary that I should give some account of the 
 editions which I have used in preparing the following 
 arrangement of the English and Roman liturgies. 
 
 The Use of Rome is printed from the edition by 
 Plantin, Antwerp, 1759, 4to. 
 
 The Use of Hertford has been taken from an edition 
 of that missal in the Bodleian library. Of this Use, no 
 other copies are known to exist than the two there pre- 
 served, and one, which may rather be called a fragment, 
 so imperfect is it, in the library of S. John's college, 
 Oxford. One of the Bodleian copies is upon vellum, 
 the other upon paper : both imperfect, and unfortunately 
 will not between them give us the perfect book. As, for 
 example, in the Canon (see p. 121, and the note) there is 
 an erasure, which occurs in a leaf altogether wanting in 
 the other copy. This book is a folio, and the following are 
 the title and colophon. Ti tie :—'' kxmo Incarnationis 
 , domini secundo supra quingentesimum atque millesimum, 
 die vero prima mensis Septembris, opera et industria M. 
 Petri oliverii et lohannis mauditicr Impressorum Rotho- 
 magi, iuxta sacellum diui apostolorum principis Petri 
 commorantium. Impensa vero lohannis richardi mer- 
 catoris : hoc novum et egregium opus sacri Missalis ad 
 usum famose ac percelebris ecclesie Helfordensis nuper 
 instanti ac peruigili cura visum correctum et emendatum. 
 Necnon auctoritate reuerendi in Christo patris et domini 
 ejusdem ecclesie epyscopi meritissimi, ac dominorum 
 decani et capituli : est in propatulo venale facili precio 
 coram cunctis productum et exhibitum." Colophon. 
 " Finis Missalis ad vsum Celebris ecclesie Helfordensis. 
 summa cura ac vigili opera nuper Impress! Rothomagi 
 cum additione, Accentuarii legentibus in ecclesiis valde 
 
 to the spirit and intention of the viz, discontent and schism. Nor, 
 
 church of England, and cannot be more than all, have such prayers 
 
 admitted without the fear of even the example of the early Church to 
 
 worse consequences than of old, plead in their defence.
 
 Chi 
 
 Ipixfacc* 
 
 vtili. Et hoc impensis lohannis richardi eiusdem Ro- 
 thomagi civis non immcriti : iuxta ecclcsiam diui nicho- 
 lai commorantis." I would add that at sign. A. 1. after 
 the calendar and several pages contahiing directions 
 how to say the collects, the kyries, &c., the short title 
 at the head of the service for the first Sunday in Advent 
 is, " Inci])it missale secundum vsum //fe'/fordensem." 
 
 The Use of York is taken from an edition of that 
 missal in my possession : 4 to. Title. " Missale ad vsum 
 celeberrime ecclesie Eboracensis optimis caracterihus 
 nouissime Impressum cura peruigili maximaque lucubra- 
 tione mendis quampluribus emendatuni atquc in forma 
 portabili marginatum. Ere et impensis honestorum vi- 
 rorum Guillormibernardct Jacobi cousin, bibliopolarum, 
 Rothomagi degentium ante atrium librariorum majoris 
 ecclesie, atque in ipso atrio e regionc curie ccclesiastice. 
 Anno salutis christiane decimoseptimo supra millesimum 
 et quingentesimum, die vero vicesimasexta mensis octo- . 
 bris completum." This edition has not a Colophon.^^ 
 
 The York missal is a book of extreme rarity : Sir 
 Harris Nicolas in his very useful Chronology of His- 
 tory says, " it is doubtful whether any perfect copy exists, 
 except the one preserved at Cand)ridge in the library of 
 S. John's college."^* This however is incorrect, be- 
 cause about live or six perfect copies are known to be 
 extant.'^ In the Britisli Museum is a fragment of a 
 York missal, which has been long supposed to be of an 
 unknown edition. It is in fact a part of the edition of 
 151G, Rothom. fol. 
 
 •'» In the first edition I used a continually before nie. 
 copy of the York missal (Folio. ^ Paris. Francis llegnault. ni. 
 
 Hvuen. 1.3l().)in the J3odlcian Li- ccccc.xxxiii. 4to. 
 brary ; but, if I am not mistaken, ^' For an account of the York 
 
 the two are exactly alike. For the missals, I must refer the reader to 
 
 present work I have naturally pre- the Dissertation on Service Books, 
 
 ferred a copy which 1 could have Momuu. Iiilualia.\o\. i p. Ixxv.
 
 IPteface* cliii 
 
 The Use of Sarum is printed from a copy of the 
 edition of that missal, in my possession, of 1492, at 
 Rouen, in folio. This is the only perfect'^" copy known 
 to exist, and in all respects is a very important book. 
 There seems no reason to doubt that it is the Edltio 
 pr'mceps of the Sarum missal, but it is not mentioned 
 by Gough, or Brunet, or Hain : ^^ all of whom speak of 
 the edition of 1491, by John Hertzog, as the first.^^ 
 The Title is simply upon else a blank leaf, " Missale 
 secundum Ysum ecclesie sarisburiefi." Then follow a 
 calendar, and the " benedictio sabs et aquae:" after 
 which, under a wood-cut, begins the service for the first 
 Sunday in Advent, with the usual title, " Incipit missale 
 secundum vsum Sar." Before the Canon, is a large 
 wood- cut (the reverse blank) representing the First 
 Person of the Ever-blessed Trinity, with the Evange- 
 listic Symbols in the corners, and below is a cross. 
 The Colophon : " Impensa et arte magri Martini morin 
 civis Rothomagensis iuxta Tsignem prioratum sancti laudi 
 eiusdem ciuitatis moram trahentis officium sacrum ad 
 vsum sar. (ut vulgo loqmur) missale dictum, sollerti cor- 
 rectionis lima nuper castigatum et impressum : finit fe- 
 liciter. Anno domini. M.CCCC. Ixxxxii. die xii. Octo- 
 
 ^ I say perfect, because there is with this colophon : " In laudem 
 
 a large fragment of this edition in sanctissirae Trinitatis totiusque mi- 
 
 the Bodleian upon vellum. The licie celestis ad honorem et decorem 
 
 imperfections have been supplied see ecclesie Sarum anglicane eiusq. 
 
 from a copy upon paper with the deuotissimi cleri. hoc missale diui- 
 
 date 1510, printed also at llouen norum officiorum vigilanti studio 
 
 by Joh. Richard. Until lately, this emendatum lussu et impensis pras- 
 
 vellum part was supposed to be of stautissimi viri Winkin de Worde. 
 
 about the same date, and is so en- Impressum London, apud. West- 
 
 tered in the library catalogue. monasterium per lulianum notaire 
 
 ,. „ , . TTi !• 1 • et lohanem barbier felici numine 
 
 ^' Kepertonum Bibliographicum. ... . i-- at 
 
 '^ ° ^ exphcitum est. Anno dm M.cccc. 
 
 ^^ There was one other edition Ixxxxviij. xx. die mensis Decem- 
 
 during this century: printed in bris." The next was by Pynson. 
 
 England, by Julian Notary, folio, fol. 1504.
 
 cllv Iprcfacc. 
 
 bris." Upon the reverse is the printer's device, viz. a 
 negro's head and the letters M. M. within a circle sup- 
 porting a double cross, with the following legend in the 
 border : " Lnprime. A. Rouen. Devant. Sainct. Lo." 
 in ffothic letters. 
 
 No printed copy of the Use of Bangor has been dis- 
 covered. If there ever was an edition, it has, so far as 
 we know, utterly perished, perhaps by the common acci- 
 dents of time, but more probably by means of the eager 
 inquisitors under Edward VI. I have arranged the 
 Ordinary and Canon according to the Use of Baiigor 
 from a manuscript in my possession, written somewhere 
 about the year 1400 : a large folio, upon vellum. I do 
 not venture to say that it is certahihj that Use, but I 
 conceive there are many reasonable grounds for sup- 
 posing it to be so. It is undoubtedly an English missal, 
 and not according to the Uses either of Sarum, York, 
 or Hereford. A very slight examination even of the 
 small portion reprinted in this volume will be sufficient 
 to establish this : a point confirmed by many variations 
 in the collects and ofiices throughout the book. 
 
 But I would mention particularly the Ordo sponsa- 
 lium. This agrees with the prayers and order in the 
 famous pontifical according to the Use of Bangor, still 
 preserved in the cathedral library of that city ; to which 
 it was given in the year 1485, by Richard Ednam, the 
 then Bishop.''^ That pontifical does not, however, con- 
 tain the forms oi giving troth, and at the putting on of 
 the ring : which were anciently in all the missals, in 
 
 * This volume originally be- shop Humphreys in 1701. I have 
 
 lonrred to Anianus, Bishop of Ban- given a particular description of 
 
 gor from a.d. 1268 to about 1300. this most valuable manuscript in 
 
 It was for some time lost from the the Dissertation on Service Books, 
 
 cathedral, but with better fortune to which I must venture again to 
 
 than happened to the great major- refer the reader. Monum. Ritual. 
 
 ily of such books, it was preserved vol. i. p. cxv. 
 and restored to the library by Bi-
 
 Pteface. civ 
 
 English ; and I cannot think it altogether out of place 
 to o;ive them at lenoth. 
 
 In the Salishury missal the man is directed to say : 
 " I, iV, take the, JV, to my weddyd wyf to haue ad tho 
 holde fro thys day far warde for heter, for wurs, foi* 
 rychere for porer : in sykenisse ad in helthe tyl deth us 
 deperte yf holy chyrche wol it ordcyne, and therto I 
 plyght the my trouth." The woman repeats the same 
 form, adding after the words and in helthe, " to be 
 honour ad buxum'*^ in bed and at horde." At the putting 
 on of the ring the man says : " With tys ring I the wedde 
 and tys gold ad siluer I te geue : and with my body I te 
 worscype and wyth all my worldly catell I the honore." 
 
 The York missal directs both the man and woman to 
 say as follows : " Here I take the, JV, to my wedded wj/Je 
 or husband, to have and to holde at Bedde and at 
 Borde, for fayrer, for fowler, for better for warse, in 
 sikenes and in hele (or helth) tyll dethe us departe. 
 And therto I plyght the my trouthe." Putting on the 
 ring- :*^ " With this rynge I wedde the and with this 
 golde and siluer I honoure the, and with this gyft I 
 honoure the." 
 
 The Hereford missal directs the man to say : " I, JV, 
 underfynge pe, JV, for my wedded wyf, for betere for 
 worse, for richer for porer, yn sekenes and in hel|?e, tyl 
 de]? us departe, as holy churche ha|) ordeyned, and j^erto 
 y plyjth pe my trovv]?e." The woman repeats the 
 
 ^^ There are more mcaniiif^s than men, the which come newe out of 
 
 one given to this old EngUsh word. worldly synnes to the seruyce of 
 
 The usual is that it signifies obe- god : for to make them ahle to 
 
 dicnce. The dictionaries do not ghostly werkynge, & for to breke 
 
 commonly mention the privative downe the unhuxumness of the 
 
 form of the word, which, however, body by discrecion." 
 leads us to the true meaning, and *^ The old books, both Salis- 
 
 occurs in HyJtons Medled lyfe. bury and York, say, upon the fourth 
 
 Printed by R. Wyer, p. 4. " Also finger, "quia in illo digito est quaj- 
 
 it longoth to all yonge bogynnynge dam vena procedens usque ad cor."
 
 clvi Preface. 
 
 same, with the addition after the word Iielpc, " to be 
 boxum to fe." Giving the ring the man says: " Wvf> 
 I'vs ryng y pe wedde, and J^ys gold in seluer ych pc 
 ^eue, and vvy]? myne body ych pe honoure/' 
 
 In my manuscript the form appointed for the man is, 
 " I N, tak J7e, N, to my weddjd wyf to haue & to holde 
 from th\s day forward, for bettere for werse, for fayrere 
 for fowlere, for rychere for porere in syknesse & in 
 hclthe tyl dej? us depart jyf holy cherche yt wole or- 
 deyne. And therto y plyjhte the my trewthe." The 
 woman repeats the same, adding; after the word hel|?e, 
 " to be boneere & buxum in all lawfulle place's." The 
 form at the giving of the ring is : " Wyth thys ring I 
 fc wedde & ys gold & syluer I pe jefe & wyth my bodi 
 the wourchepe and wyth all my worldli catell I the 
 onore and endue. ' 
 
 I do not say that these variations *- prove this missal 
 to be certainly the Bangor Use, whilst joined with others 
 they shew it to be, as I have already said, neither the 
 York, nor Hereford, nor Sarum. I humbly leave them to 
 the consideration of men better learned in the subject 
 than myself, trusting that they may at least lead to some 
 inquiry into the matter. There are very probably un- 
 collated and neglected manuscripts in our public lil)ra- 
 ries, which may some day decide without doubt what 
 the Bangor Use was. The whole question of the ancient 
 English Uses is one upon which very little labour has 
 yet been bestowed."*^ 
 
 *^ Nor is to be forgotten that the tlieso the reader will himself be 
 
 Ordinary and Canon of the Bangor able to judge, by examining them 
 
 pontifical (that is, so much of them as they are pointed out in the notes 
 
 as that MS. contains) have no va- below. 
 
 riations which militate against the ■••' 'ITiere are unquestionably 
 
 claim of my missal to be of Bangor many imperfect MSS. and printed 
 
 Use, whilst there are several re- editions of missals of various Uses, 
 
 markable points of agreement which in our public libraries, which have 
 
 very considerably strengthen it. Of been arranged (and therefore neg-
 
 Preface. civii 
 
 A note in the handwriting of the age, at the end of 
 the calendar, fixes the hook to have belonged to a 
 church in a part of the country where the Use of Ban- 
 gor was probably observed. It is as follows : " This 
 Booke was geuen to the bye Alter of the Paryshe Churche 
 of Oswestry by S'.** Morys Griffith Prist, To pray for 
 all Christen Soulcs, the yere of oure Lorde god a thow- 
 sande fyve hundred fyfty and foure." I suppose that it 
 had been removed from the church during the troubles 
 of king Edward's time, been carefully preserved, and as 
 soon as possible restored after queen Mary's accession. 
 There was anciently at Oswestry a monastery, the 
 church of which was made the parish church, and is 
 described by Leland in his Itinerary. ^^ 
 
 If, in the first edition of this arrangement of the 
 Ancient Liturgies, I trusted that it would not be an unac- 
 ceptable book, I may now congratulate myself on the ful- 
 filment of that hope ; and still more earnestly than then, 
 desire that the additions which have been made, in notes 
 and otherwise, will in their degree also be found usefuL 
 The circumstances of the times in which we live seem 
 to call for a more general knowledge, especially among 
 the clergy, of these subjects ; which must not be looked 
 upon as merely antiquarian, or even historical, but as of 
 
 lected) under the very convenient into Domnus, became Dom or Dan. 
 
 title of Roman MLssal. An au- And hence Dan Chaucer, as he is 
 
 thiMitic reprint of the York or Here- styled by Spenser. This title after 
 
 ford missal, for example, would very its serious use was lost, became 
 
 probably lead to the discovery of ludicrous : as for example, " Dan 
 
 other copies ; and so we might hope Cupid." 
 
 also by inquiry, to discover even '^^ Leland says that the church 
 
 the lost Lincoln Use, or assure of S. Oswald at Oswestry was 
 
 ourselves of the Bangor. sometime a monastery " caullid the 
 
 White Minster. After turned to 
 
 ** Sir, was a common title given a Paroche Chirch, and the Person- 
 
 in those days to men of certain re- age impropriate to the Abbay of 
 
 ligious orders, from the Latin Do- Shreusbyri." Itinerary, \o\.\. 27. 
 
 minus, which also being contracted Edit. 1744.
 
 clviii Iprcfacc. 
 
 the highest importance in their relation to questions in- 
 volving doctrine. That temper of mind we may trust is 
 rapidly ])assing away, in which we have feared to come 
 in contact, as with unholy things, with the ancient litur- 
 gies and offices, (which are indeed the monuments) of 
 the English church. j\Ien have been accustomed to 
 speak slightingly, and with harsh words also, of holy 
 prayers which for a thousand years rose through the 
 aisles of our village, equally with our cathecbal, churches, 
 and of solemn rites by which devotion was not only 
 quickened, but directed to its proper end. 
 
 W'ry much of this must, not in charity simply but of 
 necessity, be attributed to ignorance : passing by of 
 course the few whom no argument will reach, and with 
 whom Genevan prejudice is infallible. It may be said 
 that the original editions of these books are of that ex- 
 treme rarity, as to be completely beyond the reach of all 
 who have not access to the public libraries. When 
 therefore men, by one sweeping condemnation, contemp- 
 tuously passed judgment upon the old services and wor- 
 ship of the church of England, they spoke of matters 
 about which they knew absolutely nothing, and without 
 the slightest discrimination included within one sentence 
 both good and bad, essentials and non-essentials, trivial 
 or superstitious rites and holy ceremonies. Nor did 
 they know that the Common Prayer Book now used in 
 their Church, is founded upon and draws its origin from 
 the very sources about which they did not hesitate to 
 utter these opinions. Such a judgment may perhaps be 
 popular, may be widely received, but is worth nothing. 
 
 Let then the authentic documents be produced, and 
 let men have the means of examining for themselves ; it 
 may not be, nor is it to be desired, that an approbation 
 as ill-judging and as ill-founded as disapproval has been, 
 should follow ; but this I cannot but believe, this at least 
 we may justly and with all moderation hope for : that 
 that extreme and false, because indiscriminating, dislike
 
 Ipreface, clix 
 
 of old rituals and liturgies, and the no less extreme love 
 of modern observances will become temperate : and that 
 with a better knowledge, we shall seek when fit opportu- 
 nities shall offer, to regain whatever can be proved to be 
 really good and holy ; and speak plainly, and claim un- 
 doubtingly, and insist with all earnestness upon the pri- 
 vilege of still possessing many means, as well of con- 
 veying as of receiving grace, which, we cannot help 
 acknowledging, we might have lost. 
 
 And, whether well-advised or not, whether it may 
 now^ be as loud as a few years back, there has been a 
 demand for a convocation of the church of England ; a 
 convocation, I mean, in fact, and not in mockery ; a 
 convocation which shall shew, by being permitted to 
 deliberate and enforce its canons, that the State, to which 
 the Church of England is bound, can protect her. It 
 may be years before such a convocation may assemble ; 
 it may not now be desirable that it should do so ; nay 
 more, before it does meet it is possible that the alliance 
 between Church and State, as it exists, will be somewhat 
 modified. But when we have a convocation, the Book 
 of Common Prayer cannot fail to come before its notice ; 
 and upon the one side there will be members who, fol- 
 lowing the steps of their predecessors one hundred years 
 ago, will attempt to bring in latitudinarian opinions, and 
 infect with the heresies of Calvin and Zuingle and Lu- 
 ther, our esta])Ushed Eorms : upon the other side there 
 will be men advocating the restoration of serious errors 
 of the church of Rome, from which we have so long 
 been free. Surely, then, considering this there is cause 
 for making every effort, which shall smooth the path to 
 that great fountain of Catholic Truth, Catholic Anti- 
 quity. 
 
 I w^ould add that the book to which the above remarks 
 have been prefixed is intended for the clergy, and from 
 its title will be hardly one which will either attract the 
 notice or fall into the hands of the laity. Hence I have
 
 cix Preface, 
 
 said, or rather have repeated some things already said 
 by others in every age since Christianity was published, 
 which, all-important as they are, in these times mere 
 caution or the fear of beino; misunderstood would have 
 reserved in general discourse, or in so called popular 
 works. 
 
 Mlth regard to the few Notes which v/ere added at 
 the end of the first edition of this work, I then said, that 
 they could not even pretend to being a shadow of a com- 
 mentary on the text. In preparing the present edition, 
 I purposed to be much more full in my remarks than I 
 have now been : but having commenced upon a very ex- 
 tended plan, changed my intentions after some progress 
 had been made. It is not requisite for me to enter into 
 the reasons by which I was influenced. I shall be satis- 
 fied if the additions are not thou<rht too numerous, and 
 yet enough both to supply in some degree the want of 
 the many volumes which bear upon the subject, and to 
 excite a desire to promote the study of it in those who 
 have time and opportunities to do so. 
 
 And, knowing the deep mystery which surrounds the 
 doctrine of the Blessed Eucharist, the subject which has 
 been before us ; and the inestimable blessings which are 
 attached to a proper understanding and belief of it ; I 
 sincerely pray, that He, in Whom all our words and 
 works should both begin and end, to the benefit of Whose 
 Church all his ministers should humbly dedicate their 
 labours, will prosper so far only as He sees good, this 
 which I have done : may He so overrule the consequences 
 whicli it may have, (and our most careless sayings, our 
 lightest actions are followed often by we know not what, 
 in the workings of His Providence) that all erroneous 
 statements, all incorrect conclusions, all wron"- sufrjres- 
 tions, mav be as though thev never had been written : 
 may He, of His great goodness, grant that every judg- 
 ment or opinion may be duly weighed before it is either 
 rejected or admitted : and tliat all may be received at
 
 IPccface* cixi 
 
 least in the spirit with which I have aimed to write, de- 
 sirous that the cause of Truth ah)ne may he advanced, 
 the cause of the Church of England, a branch of the One 
 Church, which is Holy and Universal. 
 
 And, without repeating this my most earnest prayer, 
 I would extend it to another work, which will be finished 
 together with this. It may be said that these are too 
 trifling matters upon which such solemn wishes should 
 so publicly be expressed ; trifling and of little value they 
 may indeed be : but in another view those labours 
 scarcely can be trifling in His sight, which whether 
 valueless in their results or not, have occupied so large 
 a portion as these have, of the short time allotted to us 
 here on earth. So regarding them, as I who am respon- 
 sible must, much better is it to be exposed, if it is to be 
 so, to the charge of unduly recommending them to the 
 Divine Blessing, than to the consciousness that through 
 some feeling of false shame, I have failed to do that 
 which I feel to be a duty. 
 
 Broadleaze, near Devizes. 
 Aug. 8, 1846.
 
 1. £)rliinarium £0issae. 
 
 2. Canon £0i0Sae. 
 
 3. 3Liturgia S). Clementis;. 
 
 4- C!)e S)topper of tl)e JlorDe.
 
 . iBrtiinarmm i^iCCae. 
 II. Canon.
 
 £>rtiinarium £^iffae. 
 
 Sarum. BAyaoR. Ebor. 
 
 Ad missmn diceiuhnn^ Admissamdi- Quajido preabyter la- 
 dum sacerdos induit se cendam exe- vat vianus suas- ante 
 
 ' (dicendam. Sar.) The Church of Christ has always insisted upon a dili- 
 gent preparation to be made by all her members before the reception of the 
 Holy Communion : much more therefore should he who is about to Celebrate 
 offer up earnest petitions to the Almighty, for His especial grace ; confess his 
 sins, and ask for pardon, and acknowledge his unworthiness. Anciently, 
 (independent of the exact confession which was to be made,) the following 
 prayer was appointed to be said : and, as it is not to be supposed that the 
 Priests of the Cliurch of England in our own times ever think of entering 
 upon this, tlie most mysterious and awful of their sacred duties, without 
 some such prayer and preparation as I have just spoken of, and, as they are 
 left to their own choice ;is to what prayers they should use, I would venture 
 to call their attention to this : because, although some expressions in it must 
 not be taken in the exact sense, in which for some time previous to the Re- 
 formation they certainly were, yet they will still bear an orthodox inter- 
 pretation, and the whole prayer has the impress of antiquity, and is in its 
 spirit and intention excellent. 
 
 " % Oratio dicenda ante missam. Deus qui de indignis dignos, de pecca- 
 toribus justos, de immundis mundos facis: munda cor et corpus meum ab 
 omni contagione et sorde peccati, et fac me dignum altaribus tuis ministrum, 
 et concede propitius : ut in lioc altari ad quod indignus accedo, hostias ac- 
 ceptabilcs offeram pictati tuae pro peccatis et oflensionibus meis, et innu- 
 meris quotidiaiiiscjue excessibus ; et pro omnibus hie circumstantibus, uni- 
 versisque mihi familiaritate et affinitate conjunctis, atque me odio aliquo 
 insectantibus et adversantibus, cunctisque fidelibus Christianis vivis et mor- 
 tuis : et per eum sit tibi meum votum atque sacrificium acceptabile : qui se 
 tibi Deo Patri obtulit in sacrificium, Jesus Cliristus, Filius tuus, Dominus 
 noster. Qui tecum vivit et regnat." Missale Sarum. Edit. \492. Some edi- 
 tions add, (as all doubtless understand,) " in nnilate Spiritus Sancti, Deus." 
 
 It will be observed that the 'i'orh I'se makes no mention of any vestments, 
 and the //trr/brrf speaks only of the Amice and the Alb. We must remem- 
 ber that though now they are lost, there were formerly numerous other vo- 
 lumes in which complete instructions were to be found for the due vesting 
 of both the Celebrant and his Assistants: in the Missal, sometimes they 
 were but alluded to, at other times omitted altogetlier. There cannot be a 
 shadow of doubt, that the full number of vestments was required by the order 
 of the Church of Hereford as well as by the Church of Salisbury : and if 
 one would argue from this rubric " postquam sacerdos iiiduerit se amicfum
 
 DrDinartum £^iffae. 
 
 Herford. Bom. 
 
 Ad introitum miss^ postquam Sacerdos paratus^ aim ingredi- 
 sacerdos induent se amictum et tur ad altare, facta illi debita 
 
 et albam," that the Chasulile (for example) was not also necessary, he 
 might as well attempt to prove from the York rubric, that in that Church 
 the Celebrant was not vested at all, and was simply to wash his hands. The 
 following is a Canon of an early Council. " NuUus Presbyter sine amictu, 
 alba, et stola, et fanone, et casula uUateuus Missam celebrare praesumat. 
 Et haec sacra vestimenta mundissima sint, et in nitido loco intra Ecclesiam 
 collocentur. Nee Presbyter, cum his induitur, extra Ecclesiam exeat : quia 
 hoc lex divina prohibet." Regino Prumiensis. De Ecc. Discip. Lib. i. p. 57. 
 
 * (Lavat inanus suas. Ebor.) I cannot decide whether the rite of washing 
 the hands was peculiar to the Church of York, as the other English Uses 
 omit all mention of it : nor, whether in that and in the Churcli of Hereford 
 the Hymn Veiii Creator, and prayers were said at the putting on of the 
 Vestments. It is not probable that the washing would be omitted: an ob- 
 servance so universal and one which, although a mere ceremony, almost the 
 light of nature would suggest. Euclio says (as cited by Cardinal Bona) 
 '' Nunc lavabo ut rem divinam faciam." Apud Plautuni, i)i Aulularia, iv. 
 2. The Christian Church has observed it from the earliest ages. S. Paul 
 alludes to it in his Epistle to Timothy : " I will therefore tliat men pray 
 every where, lifting up holy hands." Ep. 1. c. ii. This, we must remember, 
 just after he has been speaking of the Blessed Eucharist. TertuUkm asks : 
 " Qiias ratio est, nianibus quidem ablutis, spiritu vero sordente orationem 
 obire ?" de orat. cap. xi. S. Aitgustin also: "Si erubescimus, ac timemus 
 Eucharistiam manibus sordibus tangere, plus timere debemus ipsam Eucha- 
 ristiam intus in anima poUuta suscipere." Ser. 244. 
 
 ' (Sacerdos paratus. Rom.) " Sacerdos celebraturus Missam, praevia con- 
 fessione sacramentali, quando opus est, et saltern Matutino cum Laudibus 
 absoluto, orationi aliquantulum vacet, et orationes pro temporis opportuni- 
 tate dicat. Deinde accedit ad locum in sarristia, vel alibi praeparatum, ubi 
 paramenia, aliaque ad celebrationem necessaria habentur : accipit Missale, 
 perquirit Missam, perlegit, et signacula ordinat ad ea quas dicturus est. 
 Postca lavat manus, dicens orationem. ' Da, Domine, virtutem manibus 
 meis ad abstergendam omnem maculara : ut sine pollutione mentis et cor- 
 poris valeam tibi servire.' " 
 
 The Roman Missal can be procured by any one : I shall therefore refer 
 he reader to it, and recommend him to read carefully, if he wishes to un- 
 derstand the subject, the " Ritus servandus in Celebratione Missas," at the 
 beginning of the book, from which the above is extracted.
 
 0rtiinarium a^ilTae. 
 
 Sarum. Basgor. 
 
 sacris vestibus dicat cutur officii 
 hjjmniim : cum suis vii- 
 
 nisfris sc indii- 
 ant* Diim in- 
 duit se sacer- 
 dos vestibus 
 dicat /tunc 
 hymnum : 
 
 VENI Creator spiritus : mentes tuo- 
 rura visita : imple superna gratia, 
 quae tu creasti pectora. etc. 
 V. Eruitte spiritum tuum et creabuntur. 
 1^. Et renovabis fticiem terrae. 
 Oratio. 
 
 DEUS cui omne cor patet et omnis 
 voluntas loquitur, et quern nullum 
 ■ latet secretum : purifica per infusionem 
 sancti Spiritus cogitationes cordis nos- 
 tri : ut perfecte te diligere et digne 
 
 Ebor. 
 missam dicat fume ora- 
 tionem : 
 
 LARGIRE sensl- 
 bus nostris orani- 
 potens Pater : ut sicut 
 hie abluuntur inquina- 
 menta manuum, ita a 
 
 * " Et si episcopas celebraverit tres habeat diaconos et tres subdiaconos ad 
 minus in omni ft*sfo ix. lee et in omnibus dominicis quando ipse excqnitur 
 otlicium dJvinum. In die vero Penlecostes et in die etena?, vij. diatonos 
 liabeat, et vij. Huhdiaronos et tres acol\ tos. In aliis vero diii)li(ibiis festis 
 per annum qiiinq\ie habeat diaconos laiitum, et quinque subdiaconos, et tres 
 acolytos. In die vero parasce\es ununi solum habeat diacouum." Ruhr. 
 Miss. Banijoj-. 
 
 * (Signal se si^no Cntcis. Rom.) Ante omnem actum manns pingat Cru- 
 cem. S. HicroH. Epist. 22. ad Enst. c. 16. et manu dextera, ex Jnstino 
 Marhfie ad Orthod. resp. ad. (jumt. 118. et manu plena, hoc est, quinque 
 die;itis ad quinque vulnera Chrisli significanda : Duratid. lib. ii. cap. 46. 
 sed tribus digitis signuni Crucis exprimcndum esse, quia sub invocatione 
 Trinifatis imprimitur, aiebat luuoc. III. lib. ii. cap. 4.j. et memorat Leo IV. 
 Epist. ad Episcopos: ita ut inanus a superiori dcscendat in inlVrius, et a 
 dextera transeat ad sinistram : quiaChristus dc Coelo descendit in Terram, 
 et a .ludipis transivit ad (ientiles. Quidam tanien, siihdit i/lc, a sinistra 
 producunt in dexferam, quia de miseria transire debemus ad gloriam, sicut 
 et Christus de morte transivit ad vitam. (iacanti T/ies. Sac. Itiluum, toni. 
 i. p. 170. And so S. Ambrose has said ; that we make the sign of the Cro.ss 
 upon our forehead, that we may always behold to confess: upon our breast, 
 tliat we may remember to love: upon our arm, that we may be ready at all 
 times to icarli.
 
 ©rninarium a^ilTae. 5 
 
 Herford. Rom. 
 
 album : stans ante altare incipiat reverentia signal sc signo Cru- 
 Antiphonavi : cis'^ afrontc ad pectus, et clara 
 
 voce (licit : 
 
 I 
 
 N nomine Patris, et Filii, et 
 Spiritus sancti. Amen. 
 
 Venerable Bede insists strongly upon the necessity of teaching the people 
 to use this Sign : he is writing to Archbishop Egbert. *' Eorum quoque, 
 qui in populari adhuc vita continentur, solicitam te necesse est curam ge- 
 rere, ut— sufficientes eis doctores vit« salutaris adhibere memineris, et hoc 
 eos inter alia discere facias, quibus operibus maxime Deo placere, a qnibus 
 se debeant, qui Deo placere desiderant, abstinere peccatis, — qua divinam 
 clementiam siipplicantes debeant devotione precari, quam frequenti dili- 
 gentia signaculo se dominicae crucis, suaque omnia adversum continuas im- 
 mundorum spirituum insidias, necesse habeant munire, &c." Beda. Op. 
 Hist. Minora, p. 221. We must not forget that Bede lived in an age which 
 had not experienced the abuse, and knew only the proper use of this Holy 
 Sign. As we go on, the reader will observe too many evidences of its su- 
 perstitious repetition. It is now removed altogether from the Liturgy of 
 the Church of England, and far better is it that it should be so, than that it 
 should be a means by wliich people might ignorantly be led to stumble and 
 to take otfence. The proper use of the sign of the Cross may well be de- 
 fended upon many grounds, but not an improper excess. 
 
 Speaking in another place, upon this sign of the Cross, Meraii Sdiysm Lis 
 additions to Gavantus, torn. ii. p. 108. " Aliqui illud tribus digitis dextrae 
 nianus elTormant sub invocatione Sanctissimse Trinitatis, alii vero duobus, 
 ad duas Christi naturas et voluntates contra Monophysitas et Monothelitas 
 indicandas."
 
 Sari'm. 
 
 laudaro mereamur. 
 Per Cliristuin. 
 
 ©rtiinanum a^iflfac, 
 
 Basgor. 
 
 Demde seguatur An- 
 tiph. 
 
 NTROIBO« ad al- 
 tare. 
 
 I 
 
 Per Domi- 
 num. In uni- 
 tate ejusdem. 
 
 Ebor. 
 
 te mundenturpoUutio- 
 nes mentium,*' et cres- 
 cat in nobis augmen- 
 tum sanctaruni virtu- 
 tum. Per. 
 
 An. 
 
 I 
 
 NTROIBO ad al- 
 
 tare. 
 
 Ps. Judica me9 Deus, 
 et discerne, 
 Totus psalm us dicatur 
 cum Gloria patri. 
 Dtinde dicitur ant. 
 NTROIBO ad al- 
 tare Dei, ad Deum 
 qui Isetificat juventu- 
 tera meara. 
 
 I 
 
 Deinde seq. 
 Ps. Judica. 
 
 Gloria patri 
 sicut erat. 
 Ant. 
 
 NTROI- 
 BO. 
 
 I 
 
 Ps. Judica me Deus. 
 et discerne. 
 Cum Gloria patri. 
 
 •^ {Mentium. Ebor.) My edition has, by a plain typographical error, 
 viaiiuum. 
 
 ' {Junctis manihus. Rom.) " In Missa semper ita persistit, nisi quidpiara 
 agendum impediat." Le Brun. Explicatio Missae. tom. i. p. 51. 
 
 * (Introilo. Sarura.) This very ancient commencement of the Service was 
 most appropriate. Some writers have said tliat S. Ambrose alludes to it, 
 as being used in his time in the Church of Milan : but, as others. Bona and 
 Gavantus, &c. have pointed out, that Father in the place cited, is not treat- 
 ing of the Communion, but of the Newly-baptized, of Baptism, and Con- 
 firmation. " His abluta jdebs" are his words, " dives insignibus ad Christi 
 contendit Altaria dicens, Introibo, &c." There is no doubt however that it 
 was very anciently used in this place, for Micrologns speaks of it, cap. 2.3. 
 " Paratus, sacerdos venit ad Altare dicens Antiphonam." It is remarkable 
 tiiat it is not appointed to be said in the Bangor Use. 
 
 ' (Judica me. Sar.) Up to the earliest ages of whicli any record remains, 
 we find examples of commencing tiie Liturgy with a Psalm : but it was not 
 universal; and for the four first Centuries at least there was a variety of 
 practice. It is not possible to decide what Psalms in particular were ap- 
 pointed, or even whether in tlie first ages the later practice of a fixed Psalm
 
 flDrtiinanum ^iflfae. 
 
 Herford. Rom. 
 
 I 
 
 NTROIBO ad altare. 
 
 Ps. Judica me. 
 
 Deinde junctis mam'bus'^ ante 
 pectus, incipit Antiph. 
 
 I NTROIBO ad altare Dei. 
 Ministri ^. Ad Deum qui 
 laetificat juventutem meam. 
 Postea alternatim cum tninistris 
 (licit sequentem Psalmum 42. 
 
 Judica me Deus. 
 
 Totus psalmus dicatur cwn Glo- 
 ria Patri. 
 Sequitur Antiphona. 
 
 I NTROIBO ad altare Dei, 
 ad Deum qui Isetificat ju- 
 ventutem meam. 
 
 Cum Gloria Patri. 
 
 S. 7'epetit antiphonam. 
 
 I NTROIBO ad altare Dei. 
 I^. Ad Deum qui laetificat 
 juventutem meam. 
 Signal se dicens v. 
 
 was observed. Durand says, lib. iv, cap. 7. that Pope Coelestin I. origin- 
 ally appointed this particular psalm. This would have been about the year 
 430. But it would seem, from an old Ordo Romanus, that this Pope 
 merely ratified the custom of saying a Psalm. A French Ritualist of little 
 or no autliority, Claude de Vert, (of some considerable learning, but exces- 
 sive prejudice towards many peculiar conceits of his own,) has laid it down 
 that the custom of saying this psalm Judica is not older than the XlVth 
 Century. In which he is confuted by innumerable examples to the contrary : 
 and we may conclude that, (though we cannot fix it either to the time of 
 Pope Ccelestine or of S. Ambrose, to whom also the institution of it has 
 been attributed, yet) for more than 500 years, it had been so used in this 
 part of the Liturgy. The Mozarabic Liturgy appoints the Antii)hon, but 
 omits the Psalm. This the Church of Rome now follows, in Masses for the 
 dead, and during the days between Passion Sunday and Easter Eve : at 
 which season the question would be inappropriate, " Quare tristis es, anima 
 mea : et quare conturbas me ?" But the Antiphon is not omitted : which is 
 said to be, because though the signs of joy are not allowed at such times, 
 yet the reason and the motive may nevertheless be spoken of: and there- 
 fore the Priest may still say : " lutroibo ad altare Dei, ad Deum qui laeti- 
 ficat juventutem meam."
 
 8 
 
 £Drtiinarium ajiOac. 
 
 Sarum. 
 RIE eleison. 
 Cliriste eleison. 
 Kvrie eleison. 
 
 K. 
 
 KYRIE Y 
 
 eleison. A\^ 
 
 lATERnoster. Ave 
 maria. 
 
 JjAsaoJi. 
 i'RIE 
 eleison. 
 Christe elei- 
 son. Kyrie e- 
 leison. 
 
 PATER 
 noster. 
 
 Fbor. 
 YRIE eleison. 
 Christe eleison. 
 Kyrie eleison. 
 
 PATER noster. Et 
 ne nos. Ostende 
 nobis domine. Sacer- 
 dotes tui induantur. 
 Domine exaudi. Et 
 clamor. Doniinus vo- 
 biscum. 
 
 A" 
 
 A' 
 
 Oratio. 
 
 CTIONES nos- 
 tras qujesumus 
 Domine aspirando 
 praeveni, et adjuvando 
 prosequere : ut cuncta 
 nostra operatic et a te 
 semper incipiat et per 
 tecccptaHniatur. Per 
 Dominum nostrum. 
 URES tuBB pieta- 
 tis, mitissime 
 Deus, inclina precibus 
 meis et gmtia sancti 
 Spiritus illumina cor 
 meum: uttuismysteriis 
 digne ministrare, teque 
 eterna caritate diligere, 
 et sempiterna gaudia 
 percipere merear. Per 
 Christum. 
 Ill's Jim't is et officio viissa inchoato cum Sacerdos introiens ad 
 post officiinn Gloria patri incipitur : ac- alt are ct precedent ibus 
 ccdat sacerdos cum suis ministris ad gra- in ordine ministris di- 
 dum a/fans, et dicat ipse confessioneni cat :
 
 K 
 
 ©minadum ^iflae. 9 
 
 Hebford. Rom. 
 
 YRIE eleison. Christe Adjutorium nostrum in nomine 
 eleison. Kyrie eleison. Domini. 
 
 Y^. Qui fecit coelum et terram. 
 
 PATER noster. Et ne nos. 
 Sed libera. Ostende no- 
 bis Domine misericordiam tu- 
 am. Et salutare tuum da no- 
 bis. Domine Deus virtutum 
 converte nos. Et ostende fa- 
 ciem tuam et salvi erimus. Do- 
 mine exaudi orationem meam. 
 Et clamor mens ad te veniat. 
 Dominus vobiscum. Et cum 
 spiritu tuo. Oremus. 
 Oratio. 
 
 ACTIONES nostras quse- 
 sumus Domine aspirando 
 prgeveni, et adjuvando prose- 
 quere, ut cuncta nostra operatio 
 et a te semper incipiat et per te 
 coepta finiatur. Per. 
 
 Tunc sacerclos stans ante gra- Deinde junctis manibus, pro- 
 dam altar is dicat : funde indinatus facit confessio- 
 
 nem
 
 I o 
 
 fiDrtJinarium Q^ilTac. 
 
 Sarum. BAycoR. 
 
 (capife indinato. Bangor.) diacoiio as- 
 sistente a dextris, ci subdiacono a sinistris 
 hoc mode incipiendo: 
 
 ET ne nos. Sed libera. Confitemini 
 Domino quoniam bonus. Quoni- 
 am in saeculum misericordia ejus. 
 
 Sacerdos dicat: 
 
 COjVFITEOR^" Deo, beatae manse, 
 omnibus Sanctis, et vobis : (quia 
 Sar.) peccavi nimis cogitatione, locu- 
 tione, et opere mea culpa : precor sanc- 
 tam mariam, omnes sanctos Dei,'^ et 
 vos orare pro me. 
 
 Ebor. 
 
 I crsus. 
 
 CONFITEMINI 
 Domino quoniam 
 bonus. Quoniam in 
 saeculum misericordia 
 ejus. 
 
 CONFITEORDeo, 
 et beatae mariae, 
 et omnibus Sanctis et 
 vobis fratres : quia ego 
 peccator peccavi nimis, 
 corde, ore, opere, omis- 
 sione, mea culpa. Idee 
 precor gloriosam Dei 
 genetricem mariam, et 
 omnes sanctos Dei, et 
 vos orare pro me. 
 
 '" " There or he tho messe bigynne, 
 
 Wil he nieke him for his synne : 
 
 Till alle yo folk he shryiies him thare, 
 
 Of alle her synnes lesse and mare : 
 
 So dos tho clerk a gayn to him, 
 
 Shryiien horn there of al hor syn. 
 
 And askes god forgyuenes, 
 
 Or then bigynnen to here tho nies." 
 The above is taken from a very curious MS. in the Museum Library, Ms. 
 Jiihl. liig. 17. B. xvi. xvij. consisting of long rubrics, and prayers relating 
 to the Liturgy, all in English verse. I shall make several extracts from it 
 as we proceed. I shall in future refer to it as Mustmtn MS. 
 
 " (Precor omnes sanctos Dei. Sar.) It is one thing to assert that the 
 Saints can hear our prayers, if we address them ; it is another to believe 
 that they offer up for us, and for the Church of which they are members, 
 prayers and intercession. That the Almighty does listen graciously to the 
 jirayers of His Saints we know from tlie Sacred Scriptures. In Genesis, 
 Abimelcch, we read, was told tliat if he restored to Abraham his wife, the
 
 IIerforu. Rom. 
 
 I I 
 
 CONFITEMINI Domino 
 quoniam bonus. Quoniam 
 in sjEculum misericordia ejus. 
 Tunc indinet se ad altarejunc- 
 iis manibus et dicat ; 
 
 c 
 
 ONFITEOR etc. 
 
 CONFITEOR Deo omni- 
 potenti, beatse Marise 
 semper virgini, beato Michaeli 
 Archangelo, beato Joanni Bap- 
 tistse, Sanctis Apostolis Petro 
 et Paulo, omnibus Sanctis, et 
 vobis fratres : quia peccavi ni- 
 mis cogitatione, verbo, et opere, 
 Percutit sibi pectus ter^ dicens;^^ 
 mea culpa, mea culpa, mea 
 maxima culpa. Ideo precor 
 beatam Mariara semper virgi- 
 nem, beatum Michaelura Arch- 
 angelum, beatum Joannem 
 
 Patriarch should pray for him, and he should live. " Now, therefore, re- 
 store the man his wife ; for he is a prophet : and he shall pray for thee, and 
 thou shalt live." ch. xx. ver. 7. And again, in the 42nd ch. of Job, ver. 7, 
 Eliphaz and his two friends, against whom the wrath of the Lord was 
 kindled, are directed to " go to My servant Job, — and My servant Job shall 
 pray for you : for him will I accept." 
 
 In the most ancient offices we find forms of confession and absolution be- 
 fore the more solemn part of the Liturgy: they are in the Liturgy of S. 
 James, which next to the Clementine, is without doubt, the oldest extant. 
 The Gallican Liturgy contains them, under another name, Apologia: and 
 several forms are in the Sacramentary of S. Gregory. The present form in 
 the Romau jMissal, it will be observed varies very materially from the 
 Sarum and other English Uses. It has been ascribed, that is, in its present 
 state to Pope Damasus : but without any authority, as the best commenta- 
 tors allow. Archbishop Egbert alludes to the English form of confession, 
 in his Penitential. 
 
 '2 {Percntit sibi. Rom.) " Tunsio pectoris obtritio cordis." S. Augnstin. 
 Enar. 2. In Psal. 31.
 
 I 2 
 
 0rtiinarium a^ilTac. 
 
 Sarum. 
 
 Basgor. 
 
 Ebor. 
 
 M 
 
 Ministri respondeant. 
 
 ISEREATUR vestri omnipotens 
 Deus, et dimittat vobis omnia 
 peccata vestra, liberet vos ab omni ma- 
 le, conservet et confirmct in bono, et ad 
 vitam perducat ajternam. 
 Sacerdos. Amen. 1^. Amen. 
 
 Et posted d leant : 
 /^ONFITEOR. 
 
 £t poslca : 
 /^ONFI- 
 
 ad 
 tern 
 
 TEOR. 
 
 sacerdo- 
 
 M ISEREATUR 
 vestri omnipo- 
 tens Deus : et dimittat 
 vobis omnia peccata 
 vestra : liberet vos ab 
 omni malo, servet et 
 confirmet in omni 
 opere bono et perducat 
 vos ad vitam aiternam. 
 
 i?«o dido, dicat sacerdos, Misereatur, ut 
 supra. 
 
 tunc ministri 
 
 respondeant : 
 
 Amen. 
 Deinde dicat sacerdos : Dcindc erec- 
 
 tus signet se 
 
 in facie dicen- 
 
 do absolutio- 
 
 nem : 
 
 ABSOLUTIONEM et remissionem omnium peccatorum 
 vestrorum, spatium verae penitcntiffi, (et, Sar.) emend a- 
 tionem vitae, gratiam et consolationcm sancti Spiritus, tribuat 
 vobis omnipotens et misericors Dominus. 
 
 Ministri respondeant, Amen. Amen. 
 
 " (Tibi pater. Rom.) Tliis, even lliough a Bishop, or llie Pope liimself, 
 be present. *' Ciim niiiiisUT, et (jui intersuiit (etinin si ibi fucrit Summns
 
 ©minarium ^iOae. 1 3 
 
 Herfori). lioM. 
 
 Baptistcim, sanctos Apostolos 
 Petrum et Paulum, omnes 
 Sanctos, et vos fratres, orare 
 pro me ad Dominum Deuni 
 nostrum. 
 Ministri \^. 
 
 MISEREATUR. IV/riSEREATUR tui om- 
 
 -IVa nipotens Deus, et di- 
 missis peccatis tuis, perducat te 
 ad vitam seternam. 
 Sacerdos dicif, Amen, et en'git 
 se. 
 
 Deinde yninistri repetunt Con- 
 fessionem : et iibi a Sacerdote 
 dicebatur, vobis fratres, ef, vos 
 fratres, a ministris dicitur tibi 
 pater,'-'' et, te pater. 
 
 J\ 
 
 Postea Sacerdos junctis wa7ii- 
 biis facit absolutionem, diccns : 
 
 M 
 
 ISEREATURvestri.e/r 
 
 Signal sc signo Crucis, dicens : 
 \ BSOLUTIONEM. TNDULGENTIAM, absolu- 
 
 JL tionem, et remissionem pec- 
 catorum nostrorum, tribuat no- 
 bis omnipotens et misericors 
 Dominus. 1^. Amen. 
 
 I'onlifcx) rcsi)oii(it'iit Conjitcor, dicunt tihi jnilcr, et, te paler, aliqiiaiitulmn 
 convei-si ad celeljraiitem." liilns Celebr. Miss. Tit. iii. 9.
 
 •4 
 
 ©rDinarium Q^ilTac. 
 
 Sarum. Basgor. 
 
 Deinde (stalini. Bangor.) dicat 
 sacerdos v.^* 
 
 ADJUTORIUM nostrum in nomine 
 Domini. Qui fecit ccelum et ter- 
 ram. Sit nomen Domini benedictum. 
 Ex hoc, nunc, et usque in saeculum. 
 Oremus. 
 
 Ebor. 
 Factaque ante gradus 
 altar is confessione as- 
 ccndat ad altare dicens: 
 
 DEUS tu conver- 
 sus vivificabis 
 nos. Et plebs tua lae- 
 tabitur in te. Ostende 
 nobis Domine. etc. Sa- 
 cerdotes tui. Domine 
 Deus virtutum. Do- 
 mine exaudi orationem 
 meam. Et clamor 
 mens ad te veniat. Do- 
 minus vobiscum. 
 
 Deinde jinitis precibiis, 
 sacerdos deosculetur^^ 
 diacojium et subdiaco- 
 niim it a dicens: 
 
 Deinde stativi 
 sacerdos deos- 
 culctur diaco- 
 num et postea 
 subdiaconuni 
 dicens : 
 
 HABETE osculum pacis et dilec- 
 tionis : ut apti sitis sacrosanct© 
 altari ad perficiendum altaris Domini 
 officia divina. ministerio. 
 
 Et hoc semper obsenetur per totum 
 annum : nisi tayituvi in missis pro de- 
 functis et in tribus proximis fcriis ante 
 pascha. His itaque peractis : cerofe- 
 
 '* " Et sciendum est (/nod quicunqne sacerdos officium exequatur : semper 
 episcopus si prasens fuerit ad gradum chori dicat : Confiteor, Misereatur, et 
 Absolutionem." Ruhr. Miss. Sar. 
 
 '' This ceremony is peculiar in this place to the Sarnm and Bangor 
 Churches : nor is it easy to say from whence it was introduced. Certainly,
 
 Drninatium a^ilTae, 
 
 Herforj). 
 His didis ascendat gradiim di- 
 cens : 
 
 Rom. 
 
 Et inclinatus prosequitur : 
 
 V. 
 
 D 
 
 EUS tu conversus vivificabis nos. Ijk. Et plebs tualsaeta- 
 bitur in te. v. Ostende nobis Domine misericordiam 
 
 tuam. ^. Et salutare tuum da nobis 
 Sacerdotes tui induantur jus- 
 titia. Et sancti tui exultent. 
 Ab occultis meis munda me 
 Domine. Et ab alienis parce 
 servo tuo. Sancta Dei geni- 
 trix virgo semper Maria. In- 
 tercede pro nobis. Domine 
 Deus virtutum converte nos. 
 Et ostende faciem. Domine 
 exaudi orationem meam. Et 
 clamor meus ad te veniat. Do- 
 minus vobiscum. Et cum spi- 
 ritu. 
 
 V. Domine exaudi orationem 
 meam. R:. Et clamor meus ad 
 te veniat. v. Dominus vobis- 
 cum. 1^. Et cum spiritu tuo. 
 
 there was not an exact agreement as to the giving of tlie Kiss in the ancient 
 Missals : having sprung from Apostolic usage, it varied totally at last from 
 its original design, and was appointed to he given sometimes at one time, 
 sometimes at another. The Apostolical Constitutions, lih. ii. cap. 61, and 
 S. Justin, Apolog.2, attach it to the Oblation, whicli immediately succeeded: 
 so also the 19th Canon of the Council of Laodicea. A. D. 366.
 
 i6 
 
 SDrDinarium a9iflrae. 
 
 Sarum. Basgor. 
 
 rarii CiUuUlabra cum cettis ad gradum 
 (li tan's di mitt ait t : dcinde accedat sacer- 
 dos ad altare, el dicat in medio alfafis 
 lacita voce incUnatoque corporc etjutictis 
 })ianibus : 
 Oremus. 
 
 Ebor. 
 
 Inclinatus ad altare di- 
 cat dtrote ct submisse : 
 
 Oratio. 
 
 AUFERanobis*^(qu8esumus, l^an- 
 gor) Domine cunctas iniquitates 
 nostras : ut ad sancta sanctorum puris 
 mentibus mereamur (mereamur puris 
 mentibus, Bangor) introire. Per Chris- 
 tum Doniinum nostrum. (Amen. Ban- 
 gor.) 
 
 Tunc erigat se sacerdos et osculctar al- 
 tare^ el hoc in medio, et signet se in sua 
 facie ita dicens : 
 
 N nomine Patris et XN nomine 
 Filii et Spiritus X Patris et 
 sancti. Amen. Filii. 
 
 I 
 
 AUFER a nobis 
 Domine omnes 
 iniquitates nostras, ut 
 ad sancta sanctorum 
 mereamur puris men- 
 tibus introire. Per 
 Christum Dominum 
 nostrum. 
 Krectus signet se : 
 
 '* {a nobis. Sar.) There seems to be some doubt, say the ritualists, whe- 
 ther this prayer includes the people, as well as the Priest, or whether the 
 assistant Deacon only is intended, who alone witli the Priest goes to the 
 Altar. The next prayer, in the Roman Use, concludes in the singular 
 number, " ut indulgere digneris omnia peccata mea." 
 
 Le limn says : " Si sedulo res perpendatur eum pro se tantum orare 
 perspicitur: et multitiidinis quideni numero tanttim ntitiir. quod una cum 
 ipso Diaconus quotpie ad Altare ascendere debet." Tom. i. j>. f)8. 
 
 " It was a common ])rartire, as every reader of F.cf Icsiastical History 
 must know, for the primitive Cliristians to meet for the Offering and Ser- 
 vice of the Communion, not only in any secret place, but especially in those 
 places where martyrs had suffered, or where their remains were buried. 
 Hence, after the persecutions ceased, and leave was given that Churches 
 might openly be frequented, not unnaturally the first Chjirches were built, 
 in places wliich they had already been thus accustomed to assemble in or 
 near. And thus, probably arose that superstitious and general custom, that 
 no Church should be consecrated without relics of the JNIarlyrs. Cardinal 
 Bona l.ibours to prove that it is as early as before the Council of Nice, and
 
 ©minarium a^iflfae. 
 
 17 
 
 Herford. 
 
 Rom. 
 
 Time indinct se ad altarejimc- 
 tis manibus ct dicat : 
 Oremus. 
 
 AUFER a nobis Domine 
 cunctas iniquitates nos- 
 tras, lit ad sancta sanctorum 
 puris mentibus servire merea- 
 mur et introire. Per Christum 
 Dominum nostrum. Amen. 
 
 Et extendens ac jiingens ma- 
 niis, dura voce dicit, Oremus, 
 ct ascendens ad altarc, dicit 
 secrcto : . . 
 
 AUFER a nobis, qurosu- 
 mus Domine, iniquitates 
 nostras : ut ad Sancta sancto- 
 rum puris mereamur mentibus 
 introire. Per Christum Do- 
 minum nostrum. Amen. 
 
 Hie se erigcndo osculctur al- 
 tare. 
 
 Dcindc ■tnanihus junctis super 
 altare, indinatus dicit : 
 
 O RAMUS te, Domine, 
 per merita Sanctorum 
 tuorum, Oseidalur alfare in 
 medio, quorum rehquise^'^ hie 
 
 there can be no doubt that it is very ancient, and soon passed into a law. 
 For not to insist upon passages from S. Ambrose, (Epist. 64 :) from S. Je- 
 rome, and S. Augtistin, (which are appealed to by most writers upon the 
 subject, and which unquestionably prove how widely the practice was 
 spreailing in their respective times,) it was ordered by the 7th Canon of the 
 Second Council of Nice, that no Bishop should consecrate any Church or 
 Altar, on pain of deposition, unless Relics were placed under it : "uf qui 
 Ecclesiasticas traditiones transgressus est." 
 
 The Roman Pontifical orders: " Scro ante diem dedicationis, Pontifex 
 parat reliquias, ponens eas in decenti et mundo vasculo, cum tribus granis 
 thuris; sigillans ipsum vasculum diligenter, &c." 
 
 In tlie year 816, the second Canon of the Council of Clialcuith, is " De 
 modo consecrandi ecclesias :" and orders: " Postea eucharistia, quas ab 
 episcopo per idem ministerium consecratur, cum aliis reliquiis condatur in 
 capsula, ac servetur in eadem basilica. Et si alias reliquias intimare non 
 potest, tamen hoc maxime proficere potest, quia corpus et sanguis est Domini 
 nostri Jesu Christi." Wilhim. Concilia, torn. i. p. 169. There is a refer- 
 ence ill one of the Canons of a Council at Oxford, A. i). 1222, to a custom 
 
 C
 
 1 8 £Drt)inanum Q^iflTac. 
 
 Sarum. Bangor. Ebor. 
 
 Deinde ponat diacomis thus in thuribu- 
 ium et dicat pvius sacerdoti: 
 Benedicite. Benedicite. 
 
 el sacerdos dicat : Sacerdos re- 
 
 spondeat. 
 DOMINUS. Ab ipso benedicatur : 
 in cujus honore cremabitur. In 
 nomine Patris. etc. 
 
 Tunc diaconus ei ihuribidiwi tradens 
 deosculetur maniim ejus. Et ipse sa- 
 cerdos thurijicet^^ medium altar isy et 
 utnimque cornu altaris. Deinde ab ipso 
 diacono ipse sacerdos i/iurificetur : et pos- 
 tea textum minister io subdiaconi sacerdos 
 deosculetur. His itaqne gestis in dcxtro 
 
 cornu ^'-* altaris cum diacono el subdia- Et in dextro cornu al- 
 cono, taris, 
 
 which also prevailed : viz. of placing the Corporals under Altars : " Vetera 
 vero corporalia, quae non fuerint idonea in altaribiis, qiiando consecrantur, 
 loco reliquiarum reponantiir, vel in prtesentia archidiaconi coniburaiitur." 
 Wilkiiis. torn. i. p. .087. Upon this statutf Lyndwood says, " I^oco rcli- 
 tjuinrum. Sine quibus Altaria consecrari non debent." Lib. iii. Tit. 26. But 
 he goes on to say tliat tliey are not of tlie substance of the Consecration. 
 " Unde licet Reliquia» non sint de substantia Consecrationis Altaris, ubi 
 tainen non liabentur Reliquia?, solent aliqui apponere Corpus Cbristi." This 
 is according to the old decree above, of the Council of Chalcuith. But Lynd- 
 wood cites several authorities why such a practice was not to be allowed. 
 " Non decere corpus Domini recondi in altari." (Lyndwood does not say this, 
 but refers to Jlostiensis, in sitmma, and I suppose it to be the place intended. 
 See also Durant, De rit. lib. i. cap. \xv.) " .Alia ratio est, quia Corpus 
 Christi est cibus aninias : item, quia non debet servari, nisi ad opus infir- 
 moruni ; et non debet poiii ad aliuni iisiim cpiani ad euni pro quo institutiini 
 est, nam debet comedi. — Quod tanien Corporale vel ejus pars detur in Con- 
 secratione altaris loco reliijuiarum, non videtur esse absurdum." From 
 this gloss of Lyndwood, if such was required in the case, we might learn 
 how unfounded is the remark which Julmson (Eccles. Laws, vol. i. 8UJ,) 
 makes upon the Canon of Chalcuith ; that in it, " the Eucharistic .symbols 
 are set on a level with the relics of (lie Saints, and scarce that neither." lie
 
 ©rtJinarium e^iiTae, 
 
 19 
 
 IIerfori). 
 
 Rom. 
 
 sunt, et omnium Sanctorum : 
 ut indulgere digneris omnia 
 peccata mea. Amen. 
 In Missa solemni, Cdebrans 
 antxquam Iciiat introilum, bc- 
 nedicit incoisum, dicens : 
 
 Et tunc accedat ad dcxtnim 
 cornu altaris tt dicat: 
 
 AB illo bene -J* dicaris, in 
 cujus honore cremaberis. 
 Amen. 
 
 Et accepto thuribulo a Diacono, 
 incensat altare, nihil dicens. 
 Posted Diaconus recepto thuri- 
 bulo a CelcbrantCj incenset ilium 
 tantum. 
 
 utterly mistook the object of the Canon : which is to be wondered at in a 
 writer of so great a reputation. 
 
 '* {Tliurijicet. Sar.) The use of incense, in the public services of the 
 Church, is of the most remote antiquity : and it was among the few offer- 
 ings which were allowed to be made at the Altar, to he there consumed, as 
 appears from the 2nd of the Apostolical Canons. The object of burning 
 incense seems to be well expressed in tlie prayer which is found in the Li- 
 turgy of S. John Chrysostom, according to the translation in Goar's Collec- 
 tion. " Incensum tibi offerimus Christe Deus in odorem suavitatis spiri- 
 tualis, quem suscipe Domine in sanctum et supercoeleste ac intellectuale 
 tuum altare, et repende nobis abundantes tuas miserationes, et illas largire 
 nobis servis tuis." Goar. Rituale Graec. p. 62. 
 
 '3 In examining the old Uses, the student will find much confusion, if he 
 takes for a guide the modern Roman books, respecting the right and the 
 left corner of the Altar, In the rubric above and in other places of the 
 English Liturgies, the right, means the Epistle side, and the left, the Gospel 
 side. In all the old Roman (3rders, such was the custom, up to the end of 
 the XV th Century : taking it to be the right hand and the left of the offi- 
 ciating Priest ; as well as of those who were standing by. But in the year 
 1485 the Roman Pontifical, published at Venice, laid down as a rule, that 
 the right hand and the left were to be taken from the Crucifix upon the
 
 20 £Drtiinanum ^ilTac. 
 
 Sarum. Bangor. Ebor. 
 
 Officium viissa ^° usque ad orationcm pro- dical officium. "^ Et 
 
 sequatur : vd usque ad Gloria in excel- postea inceiiset altare. 
 
 sis : quando dicitur. Et post officium et Repetatur officium et 
 
 psalmum repetatur officium : et postea di- postea dicitur Gloria 
 
 citur Gloria patri et sicut erat. Tertio Patri. Sicut erat. 
 
 repetatur officium : sequatur Kyrie.- Dcinde repetatur offici- 
 
 Altar: by wliidi new arrangement of course the old was entirely reversed. 
 See on this subject especially, Sala's notes to Bona, torn. iii. p. 49, and Le 
 Brim, torn. i. p. 77. Aote. Thus, the general rubric of the jjrescnt Honian 
 Missal, makes an explanation, which since the adoption of the new rule has 
 been indispensable. " Accedit ad cornu ejus sinistrum, id est, Epistolae : 
 ubi stans, incipit Introitnm, &c." liiliis Celtbr. Tit. iv. 2. 
 * " When thou thus has done, 
 
 Upon thi fete thou stande up sone : 
 
 For bi this tyme als I gesse. 
 
 The prist begynnes office of messe : 
 
 Or ellis he standes turnande his boke, 
 
 At tho south auter noke." 3Juseum MS. 
 '■" (Officium. Ebor.) More commonly called in later years, the lutroil, 
 " Introitus:" as in the Roman Use. In the Milan or Anibrosian Missal, 
 it is called Iiujrcsxa. For an account of its first Institution and other par- 
 ticul.-irs, the student should consult Bona, torn. ii. p. 48, and Gerbert. de 
 Musica, torn. i. p. 100. These Introits, as is well known, were retained in 
 the first revised Liturgj' of K. Edw. VI. They kept their old name of /n- 
 troit, long after the real reason why they were so called, had ceased : viz. 
 because they were sung at the entrance or approach of the Priest to the 
 Altar. Upon which point all tho old writers agree. See Micrologiis cap.i. 
 Ifupeit. dc flirinis Off. cap. '28, lialxni. cap. 23. It was to the Introit that 
 the Tropes were added, wlien they were introdiiced. " Tropus proprie est 
 quidam versiculus, qui iu praecipuLs festivitatibus cantatur immediate ante 
 introitum, quasi quoddam prfearabulum, et contiuuatio ipsius introitus." 
 Diirand. lib. iv. cap. 5. 
 
 *" {Seiiuatur Kijrie. Sar.) " Post repetitionem officii principalis rector 
 chori officium missie a caiitore quasrere debet: deinde illiid socio suo inti- 
 mare : et postea simul incipere, et similiter Kyrie: Sequentia : Offerto- 
 rium: Sanctus : Agniis : et Communio qua?rantur, intimentur et iucipiau- 
 tur." Ruhr. Miss. Sar. 
 
 In this rubric we have two Officers of the Choir mentioned : the Cantor, 
 and the Rector (.'/tori. There seems to liave been two of the last-named :
 
 HDrtimanum ^ilTae* 21 
 
 Herford. Rom. 
 
 ADJUTORIUM nostrum 
 in nomine Domini. Qui 
 fecit coelum et terram. Sit no- 
 men Domini benedictum. Ex 
 hoc nunc et usque in saeculum. 
 
 Deinde incipiatur ojicium mis- Deinck Celebrans signans se 
 SiC : signo Cmcis incipit introitum : 
 
 Repetatur officium et Gloria Quo finito, junclis manibus al- 
 patri. Sicut erat. tcrnatim cum ministris (licit : 
 
 YRIE ele'ison. Kyrie e- 
 
 Tertio repetatur officium : dido XV leison. Kyrie eleison 
 
 K 
 
 \vho probably answer to the precentor and succentor of S. Isidore : " Can- 
 tor vocatur, quia vocem modulatur in cantu. Hujus duo genera dicuntur 
 in arte musica ; praecentor et succentor : pra^centor scilicet, qui vocem pra;- 
 niittit in cantu, succentor autem qui subsequenter canendo respondet." 
 Apud Gratimi. Dist. xxi. c. 1. If there were then two of these, they pro- 
 bably stood each at the end of his own side of tlie choir, and having received 
 the necessary information from the Cantor, who as we shall see, stood in 
 the centre, passed it on to his companions. Amalarius speaks of one Prae- 
 centor as opposed to the Suctentores. " Praecentor in primo ordine finit 
 responsorium. Succentores vero eodem modo respondent. Dein pnecentor 
 canit versura, &c." De ord. Antiph. cap. 18. Bihl. Patrum Auct. torn. i. 
 p. 527. 
 
 The name "Rector Chori" appears to have been, if not peculiar to Eng- 
 land, yet chiefly adopted in her Churches. Du Cange cites but one authority 
 for it, from a Sarum Breviary : and explains it to be the same as " Can- 
 tor :" in which I cannot but believe him to be in error, though I speak with 
 hesitation against so great a writer. But the Rubric at the head of this 
 note, seems to put the matter beyond a doubt : and to it I shall add the fol- 
 lowing account of the duties of the Cantor. First, from the Statutes of 
 Archbishop Lanfranc : cap. v. with which agrees almost in word a statute 
 of Evesham Monastery : Dugdale. Monast. vol. ii. p. 39. " De Cantore. 
 Quicunque lecturus aut cantaturus est aliquid, si necesse habet ab eo 
 priusquam incipiat debet auscultare.— Si quis obliviosus non incoeperit, cum 
 incipere debet responsorium, aut antiphonam, aut aliud hujusmodi, ipse 
 debet esse provisus, atque paratus, ut sine mora, quod incipienduni erat, 
 incipiat, vel eum, qui fallendo deviaverat, in viam reducat: ad ipsius arbi- 
 trium cantus incipitur, elevatur, remittitur; nulli licet cantum levare, nisi 
 ipse prius incipiat. — Cantor vero, in medio eorum debet esse in choro : — et 
 in dextro choro semper sit." Laufranci Opera, p. 279. Again, from the 
 Consuetudinary of the Church of Lichfield, a. d. 1294. " Cantoris officium 
 est Chorum in cantuum elevatione et depressione regere, et in omni duplici 
 festo lectionis legendas canonicis prgesentibus injungere, chronica paschalia 
 singulis annis mutare, cantores, lectorcs, et ministros altaris, in tabula or-
 
 2 2 £Drtiinarium e^ilTac, 
 
 Sarum. Bangor. Ebor. 
 
 iiin : Kyrie eleyson /'/)".-' 
 Christe eleyson iij. 
 Kyrie eleyson iij. 
 
 Ilisfinilis d o(ficio iiiis- 
 S(E inchoaio, cum post 
 ojftciutfiy Gloria Patri, 
 incipitur : time acce- 
 
 dinare. — Praeterea in majoribus duplicibus festis teneter interesse repimini 
 chori ad missam cum casteris rectoribus chori. Item in omnibus duplicibus 
 festis rectores chori de cantibus injungendis et incipiendis tenetur instruere." 
 Wilkiiis. Concilia, torn. i. p. 498. 
 
 The Cantor was in this sense the same as the Praceiitor, properly so 
 called ; and not (as I have suggested above) as Isidore uses the word, for a 
 Rector chori: in which sense there might be more than one Precentor, as 
 we find in an Epistle of Hincmar, cited by Du Cange, verb. Preecentor. 
 " Praecentores, qui chorum utrinque regunt, sunt duces, &c." But the 
 Prascentor strictly was " Primus Cantorum in Ecclesia ; qui Cantoribus 
 praeest." The Bishop of Salisbury is Precentor of the College of Bishops : 
 according to Lijtiduood. " Habet namqne Archiepiscopus Cantuariensis 
 
 in Collegio Episcoporum Episcopos, Londlnensem Decaiuim Sarisburi- 
 
 ensem Praecentorem." lib. v. tit. 15. Eterna-.v. tanqiiam. Compare also, 
 lib. ii. tit. 3. verb, iisum Sarum. It has been supposed that this distinction 
 arose from the fame of the Salisbury Use, and Bp. Osmund. Thomas 
 Archbishop of York, a.d. 1100, is said to have first appointed a Prae- 
 centor in that Cathedral. Collier. Ecc. Hist. vol. i. p. 281. 
 
 A curious collection of signals by which the Cantor nuide known his will 
 to the Choir, are given by Gerbert, from some foreign Monastic Statutes. 
 These are all to be made by various movements of the liand and fingers. 
 Dc Miisica sacia, torn. i. p. 310, note a. 
 
 *^ {Kyrie ehixou, iij. Ebor.) From the 6tli ch. of the 8tli book of the 
 Apostolical Constitutions, (quoted by Le Brun, vol. i. p. 80) it appears that 
 the prayer, " Kyrie elei.son," was used by the faithful in behalf of the Cate- 
 chumens, " that God would be pleased to illumine them with the light of 
 His Gospel, and fill them wilii tlie grace of His Holy Spirit." This prayer 
 of course occurred before the dismissal of tiie Catechiunens, and the begin- 
 ning of tlie solemn part, the Canon. 
 
 In tlie Ritualists, (vide especially Dnrntit) may be found many reasons, 
 .some sufliciently fanciful, why tliesc h'l/ric were retained in (he (ireek,aiul 
 not translat<'d into F^atin. I shall give the observation of Cardinal Bona 
 upon the point. " Dicunt Latini in Mis.sa h'l/rie eleison Groece, dicunt etiam 
 lU'hraice Ame)i, A llelujah, Sabaoth, et Osanva : quia fortassis sic ab initio 
 Ecclesiasticarum prccum Institutores voces istas usurparunt, ut ostenderent 
 unam esse Ecclcsiam, quic ex Hebrais, et Griecis prinmni, deinde ex Latinis
 
 Drtiinanum e^ifCat. 23 
 
 IIerford. Bom. 
 
 officio sequitur, Kyrie eleyson. Christe ele'ison. Christe elei- 
 Christe eleyson. Kyrie eleyson. son. Christe ele'ison. Kyrie 
 I'J. ele'ison. Kyrie ele'ison. Kyrie 
 
 ele'ison. 
 
 coadunata est : vcl quia mysteria nostras fidei tribus hisce Unguis ab Apos- 
 tolis et Evangelistis, eoruinque immediatis successoribus conscripta fuerunt : 
 quaj quidem linguaj in titulo crucis quodammodo consecratte sunt. Sed 
 quaecumque fuerit causa hujus institutionis, certissimum est earn antiquissi- 
 niam esse." Tom. iii.p. 73. 
 
 Upon certain Festivals these Ki/rie were appointed in the English Church 
 to be sung with several verses added to the original words. As, for exam- 
 ple, upon the double feasts were to be sung either " Kyrie rex genitor :" 
 or, " Kyrie fons bonitatis:" or, "Kyrie omnipotens pater," with two or 
 three others, at the choice of the Precentor. Upon the Feast of the Epi- 
 phany was appointed always, " Kyrie fons bonitatis." Upon S. Michael's 
 day, "Kyrie rex splendens," which also was appointed for S, Dunstan's 
 day, who is said to have heard it sung by Angels in a dream. Below are 
 two of these Kyrie. 
 
 Kyrie, rex genitor ingenite vera essentia, eleyson. 
 Kyrie, lumiuis fons, rerumque conditor, eleyson. 
 Kyrie, qui nos tute imaginis signasti specie, eleyson. 
 Christe, Dei forma humana particeps, eleyson. 
 Christe, lux oriens, per quem sunt omnia, eleyson. 
 Cliriste, quia perfecta es sapientia, eleyson. 
 Kyrie, spiritus vivitice, vitae vis, eleyson. 
 Kyrie, utriusque vapor, in quo cuncta, eleyson. 
 
 Kyrie expurgator scelerum, et largitor gratige, quaesumus propter nostras 
 offensas noli nos relinquere, O consolator doleutis animse, eleyson. 
 
 2. 
 
 Kyrie, omnipotens pater ingenite nobis miseris, ckyson. 
 Kyrie, qui proprio plasma tuum filio redemisti, eleyson. 
 Kyrie, adonai nostra dele crimina plebique tuo, eleyson. 
 Christe, splendor gloriae, patrisque figura substantias, eleyson. 
 Christe, patris qui niundum prfecepto salvasti nobis, eleyson. 
 Christe, salus hominum vitaque ajterna angelorum, eleyson. 
 Kyrie, spiritus paraclite largitor veuije nobis, eleyson. 
 Kyrie fons misericordia* septiforuiis gratia^ eleyson. 
 
 Kyrie, indultor piissime procedens ab utroque, charismatum dator largis- 
 sime, doctor vivificc, clemens, eleyson.
 
 24 
 
 £Drt)inatiiim ^ilTae. 
 
 Sarum. 
 
 (hint ministri ad altare 
 ordinatim : primo ce- 
 roferarii duo pariter 
 incedentes ; dtinde thu- 
 ribularii : post, subdia- 
 conus : txinde diaconus, 
 post eityji sacerdos: dia- 
 cono et subdiacono casii- 
 lis indutis.-^ Quo facto 
 sacerdos el sui mitiistri 
 in sedibus par at is se rc- 
 cipiant, et expcctent us- 
 que ad Gloria in excel- 
 sis : quod incipiatur 
 semper in medio al- 
 tari'i quandocunque di" 
 citur. 
 
 Bangor. 
 
 Ebou. 
 
 In medio altaris erec- 
 tis manibus incipiat 
 Gloria in excelsis Deo. 
 
 '* The rubric goes on into the following particulars. " Scilicet quotidie 
 per adventum : et a septuagesima nsque ad coenam Domini quando de tem- 
 porali dicitur missa : nisi in vigiliis et qnatuor temporibus: manus tamen 
 ad modum sacerdotis non habentibus : casteris vero niinistris, scilicet cero- 
 ferariis, thuribulario et acolyto in albis cum amictibiis existentibus. In 
 aliis vero temporibus anni quando de temporali dicitur missa, et in festis 
 sanctorum totius anni, utantur diaconus et subdiaconus dalmaticis et tu- 
 nicis : nisi in vigiliis et quatuor temporibus : et nisi in vigiliis paschae et 
 penthecostes : et nativifatis Domini si in dominica contingerit, et excepto 
 jejunio quatuor temporum quod celcbraturin ebdomada penthecostes : tunc 
 dalmaticis et tunicis indui debent. In die parasceves et in rogationibus ad 
 missam jejunii et processionibus et in missis dominicalibus et sanctorum 
 quae in cappis dicuntur, tunc enim albis cum amictibus utantur, ita tamen 
 quod in tempore pasch. de quocunque dicitur missa, nisi in inventione 
 sanctfe crucis utantur ministri vestimentis albis ad missam. Similiter fiat 
 in festo annuntiationis bcatfe Mariae : et in conceptione ejusdem : et in 
 utroque festo sancti Micliaelis : et in festo sancti Johannis Apostoli in eb- 
 domada nativitatis Domini : et per oct. et in oct. assumptionis et nativitatis 
 beata; Mariie: et in commemorationibus ejusdem per totum annum : et per 
 oct. et in oct. dedicationis ecclesia?. Rubeis vero utantur vestimentis omni- 
 bus dominicis per annum extra tempus paschas quando de dominica agitur : 
 et in quarta feria in capite jejunii : et in coena Domini, et in utroque festo 
 sanctae crucis, in quolibct festo martyrum, apostolorum, et cvangelisfaruiq
 
 £Drtimarium a^iflae. 
 
 IIerford. Rom. 
 
 25 
 
 2uo dido eat sacerdos ad me- 
 dium altaris : el elevando ma- 
 ims suas dicat. Gloria in ex- 
 celsis Deo. 
 
 Posted in medio altaris exten- 
 dens et Jungens manus capiit- 
 que aliquatituluni inclinans, di~ 
 cit, si dicendiim esi,"^ Gloria in 
 excelsis Deo. Et prosequitur 
 Junctis manibus. Cum dicit 
 Adoramus te, Gratias agimus 
 tibi et Jesu Christe, et Suscipe 
 deprecationem, indinat caput: 
 et in Ji?ie dicens, Cum sancto 
 Spiritu, signal se a fronte ad 
 pectus. 
 
 extra tempus pascliae. In omnibus autem festis unius confessoris vel plu- 
 rimorum confessorum iitantur vestimentis crocei coloris." 
 
 ** " Gloria in excelsis dicitur quandocunque in Matutino dictus est 
 Hymnus Te Demn, praeterquam in Missa feriie quintae in casna Domini, et 
 Sabbati sancti, in quibus Gloria in excelsis dicitur, quamvis in Officio non 
 sit dictum Te Deum. In Missis votivis non dicitur, etiam tempore paschali, 
 vel infra Octavas, nisi in Missa beatae Mariae in Sabbato, et Angelorum : et 
 nisi Missa votiva solemniter dicenda sit pro re gravi, vel pro publica Eccle- 
 siae causa, duramodo non dicatur Missa cum paramentis violaceis. Neque 
 dicitur in Missis Defunctorum." Ruhr. Generales. Miss. tit. viij. 3,4. 
 
 Very anciently, and, indeed it Las been supposed, up to the year 1000, 
 only Bishops were permitted to say this Hymn, except on Easter-day, 
 when Priests also were allowed. Walafrid Straho, cap. 22, says, " Sta- 
 tutum est, ut ipse Hymnus in summis festivitatibus a solis Episcopis usur- 
 paretur, quod etiam in capite libri Sacramentorum designatum videtur." 
 Cardinal Bona. tom. iii. p. 85, cites a very early Missal, now in the Vati- 
 can, with this regulation, which Strabo appears to mean, at the beginning. 
 " Dicitur Gloria in excelsis Deo si episcopus fuerit, tantummodo die Domi- 
 nico, sive diebus festis. A Presbyteris autem minime dicitur, nisi in solo 
 Pascha." An old anonymous writer, in a book called Speculum Ecclesice, 
 says that this hymn was sung only once in the year, on the day of the Na- 
 tivity : and further, that in the first Service it was sung in Latin, in the 
 second in Greek. Benedict XIV. Opera, tom. ix. p. 81.
 
 26 OrDinarium Q^iffac. 
 
 Sarum, Bangor. Ebor. 
 
 GLORIA in excelsis Deo.'^ Et in terra pax hominibus bonae 
 voluntatis. Laudamus te, Benedicimus te, Adoramus te, 
 Glorificamus te. Gratias agimus tibi propter magnam gloriam 
 tuam.^ Domine Deus, Rex coelestis, Deus Pater oinnipotens. 
 Doniine Fili unii^enite Jesu Christe. Domine Deus, agnus Dei, 
 Filius Patris. (^ui tollis peccata mundi, miserere nobis. Qui 
 tollis peccata mundi, suscipe deprecationem nostram. Qui sedes 
 ad dexteram Patris, miserere nobis. Quoniam tu solus sanctus, 
 Tu solus Dominus, Tu solus altissimus, Jesu Christe, Cum sancto 
 Spiritu, in gloria Dei Patris, Amen.^s 
 Jlis itaque peractis, factoque signaculo Postea convcrsus sO' 
 
 ^ This, as is well known, is called the Angelical Hymn, from the first few 
 words having been sung by tlie Angels at the Nativity of onr Redeemer. 
 By wliom the remainder was added, is involved in the deepest obscurity. 
 Some ascribe it to Telespltonis, Bishop of Rome about a.d. 1.30. Innocent, 
 De Mysteriis, c. 20, Alciiin, de Div. Off. cap, xl. gives it to Hilary of 
 Poictiers, and \\ith him agree Hu(/o, de Div. Off. cap. xj. and the Autlior 
 of the Gemma Animce, lib. i. «7 : but against these (and others who may be 
 mentioned) Bona observes that S. Athanasius, a contemporary of Hilary, 
 speaks of this hymn, with its additions, as well known in his own time. The 
 Fathers of one of the Councils (iv. Tolet. can. 12,) could not err, when they 
 cautiously observed, " Relicjua quae sequuntur post verba Angelorum, 
 Ecdesiasticos Doctores composuisse." By tlie Greeks this Hymn is called 
 the Great Doxology : and is said by them at their morning prayer. In 
 many MSS. of the Latin Church, especially in the most ancient, it is added 
 to the end of the Psalter witli the Apostles' and the Athanasian Creeds, 
 with the title " hymnus matutinus." 
 
 The Salisbury, Bangor and Hereford Missals add several interpolations 
 which were appointed to be said at certain Festivals of tiie Blessed Virgin, 
 or Services in her Chapel. They commence after " Domine fili unigenite 
 Jesu Christe," and continue thus : " Spiritus et ahne orphanornm Parachjte. 
 
 Filius Patris. Primogenitus Maria virginis matris. Qui tollis 
 
 deprecationem nostram. Ad maritc t/luriam. tu solus sanrtus. Mariain 
 
 sanclificans. Tu solus Dominus. Mariam fptbcrnaiLS. Tu solus altissimus. 
 Muriam coronans, &c." The rubric is, (after sundry directions for other 
 times) " nisi quando, &.c. tunc enim dicitur sequens cantus cum sua far- 
 sura, videlicet in choro. Et etiam dicitur cum sua prosa in quotidianis 
 
 missis in capella beataj Mariae omni sabbato. In omnibus aliis missis 
 
 ([uando dicendum est: dicitur sine prosa." liubr. Sar. Independent of 
 the great objections to these in particular, no one can regret that all such 
 additions have been removed from our present Liturgy: for although CVicA- 
 tovciu in his Elucidation, (p. 137) sajs that they were appointed " secun-
 
 ©rninatium ^ilTae- 27 
 
 Her FORD. Rom. 
 
 GLORIA in excelsis Deo. Et in terra pax hominibus bonai 
 voluntatis. Laudamus te, Benedicimus te, Adoramus te, 
 Glorificamus te. Gratias agimus tibi propter raagnara gloriam 
 tuam. Domine Deus, Rex coelestis, Deus Pater omnipotens. 
 Domine Fili unigenite Jesu Cliriste. Domine Deus, agnus Dei, 
 Filius Patris. Qui tollis peccata mundi, miserere nobis. Qui 
 tollis peccata mundi, suscipe deprecationeni nostram. Qui sedes 
 ad dexteram Patris, miserere nobis. Quoniam tu solus sanctus, 
 Tu solus Dominus, Tu solus altissimus, Jesu Christe, Cum 
 sancto Spiritu, in gloria Dei Patris, Amen. 
 His itaqueperactis,factoque sig- Deinde osculatur altare in me- 
 
 dum ecclesise catliolicae ritum," there can be no doubt, that they were mere 
 private interpolations, which by degrees crept into very general observance. 
 Two examples are given by Pamelius of other similar additions made to 
 this most glorious hymn. Liturtf. tom. xi. 
 
 " Gloria in excelsis" says the old author of the Gemma Animcs " solus 
 sacerdos incipit, et chorus simul concinit : quia et solus angelus hoc incepit, 
 et militia coelestis exercitus simul concinit." Cap. 93. 
 
 ^ {Propter magnam gloriam tuam.) " Gratias agimus tibi propter mag- 
 nam gloriam tuam." Magnae Dei gloria?, potius quam gratiarum actio, 
 procul dubio Honor, obsequium, reverentia, ac prostratio debetur : dicen- 
 dum igitur, quod ibi Gloriam, usurpetur pro eo attributo, in quo Deus ipse 
 summe gloriatur, scilicet pro ejus misericordia, quae erga nos exercita, 
 semper in ipsius Dei miserentis vertitur gloriam ; saspenumero etiam in 
 Sacris Scripturis gloria pro misericordia accipitur, sicut ex verbis Apostoli, 
 ad Romanos, c. 3. Omnes enim peccaverimt, et eyent Gloria Dei, id est, Dei 
 misericordia." Cavalieri Opera, tom. v. p. 20. 
 
 28 n ^ Post inceptionem Gloria in excelsis divertat se sacerdos ad dexte- 
 runi cornu altaris, et ministri cum eo prosequentes : diaconus a dexteris et 
 subdiaconus a sinistris submissa voce dicant idem. 
 
 " % Notandum est quod omnes clerici stare tenentur ad missam nisi 
 dum lectio epistolas legitur, et Graduale, et AUeluya, vel Tractus cantatur. 
 Ill duplicibus tamen festis stare tenentur omnes dum a choro AUeluya cani- 
 
 tur. Pueri vero semper sunt stantes ad missam choro canente. Et 
 
 notandum est quod omnes clerici conversi ad altare stare tenentur dum ad 
 missam Gloria in excelsis inchoatur : quousque cliorus cantet. Et in eodeni 
 hvnino ad ha;c verba Adoramus te et ad haec verba Suscipe deprecatiouem 
 nostram et in fine ejusdem cum dicitur, Jesu Christe cum sancto Spiritu in 
 gloria Dei, usque ad epistolam. In fine vero grad. vel tr. vel Allel. vel 
 sequentiiB, chorus ad altare se inclinet antequam ad Icctorem evangelii se 
 vertat: et ad Gloria tibi Domine, semper ad altare se vertat lector evangelii, 
 et etiam omnes clerici signo crucis se signent." Ruhr. Miss. Sar.
 
 28 
 
 0rr)inarium a^ilTac. 
 
 Sarum. Bangor, Ebor. 
 
 crua's in facie sna^ vertat se sacerdos ad cerdos ad populum di- 
 populuni, t'lrcat isqiic aHqnantuhim bra- cat: 
 chiis junctisquc ynanibus dicat : 
 
 D 
 
 OMINUS vobis- 
 cum. 
 
 D OMI- 
 NUS 
 
 vobiscum. 
 
 Et chorus respondeat: 
 ' T cum spiritu tuo. 
 
 E 
 
 E 
 
 tuo 
 
 T cum 
 spiritu 
 
 o 
 
 REMUS. 
 
 Tunc ovines 
 oraliones qute 
 stquujitur. 
 
 Et iterum revcrlat sa- 
 cerdos ad allure et di- 
 cat : 
 /^REMUS. 
 
 Deinde dicitiir oratio, 
 sic deterniinando. 
 Per omnia saecula sae- 
 culorum. 
 
 Et si aliqua memoria 
 hahenda est, iteruvi di- 
 cat sacerdos, Oremus. 
 ut supra. Et quando 
 sunt plures collectcc di- 
 ccndtc :^^ tunc omyieso- 
 rafiones qme sequuntur 
 sub lino Per Dominum 
 et una 
 Oremus dicanlur : ita famen quod sep- 
 
 D 
 
 OMINUS vobis- 
 cum. 
 
 Cu))i culled a. Not a 
 quod una dicilur prop- 
 ter unitatis sacramen- 
 tum : et tres exemplo 
 Domini qui ter ante 
 passionem orasse legi- 
 tur : quinque propter 
 quinque partilain Do- 
 mini passionem : sep- 
 tem, ad impetrandum 
 septem dona sancti 
 Spirit us: quern nume- 
 runi nemo excedere id- 
 la ratione per wit ti- 
 
 ^ Vet, si sit Episcopiis Pax vohis. Itittis Celihr. Miss. tit. v. 1. 
 
 *• (Pliins coUecta diictulce. Sar.) " Sacrae synodi approljatioiie salubriter 
 duximus stafuondiini, ut per dia?ct'siin nostram in celebratione raissaruni, 
 prasterquani in f»!stis diiplicibus, dicantur quinque collectse : una de pace 
 ecclesiac, scilicet ' Ecclesiae tuae, quas {sic. quitsumus ?) Domine prcces' 
 &c. alia pro domino nostro repe, et reijina et eorum filiis, scilicet, ' Dens, in 
 ciijiis inann corda sunt rcguni.'" Cuncil. Provinc. Scoticaninn. Willdns. 
 ("oncilia. fi)ni. i p. (]\ 7 .
 
 ©ttiinanum Q^ilTae, 29 
 
 Herford. Rom. 
 
 uaailo cnicis in facie sua vertat din, et versus ad populum, di- 
 sc sacerdos ad populum elevatis- at, v. 
 que aliquantulum brachiisjunc- 
 tis et manibus disjungens eas 
 dicat : 
 yAOMINUS vobiscum. TAOMINUS vobiscuni.-'-' 
 
 T^ T cum spiritii tuo. 
 
 E 
 
 Tunc jungat manus ut prius el Postea dicif, 
 revevtat se ad aliare et iterum 
 disjungendo eas dicat : 
 
 .REMUS.^i /^REMUS. 
 
 Tunc omnes orationes qua 
 quuntur sub uno Per Domin 
 et sub uno Oremus, dicantur 
 
 Tunc omnes orationes qua se- Et Orationes, unayn aut plures, 
 quuntur sub uno Per Dominum ut ordo Officii postulat. 
 
 Ita tamen quod septenarum nu- 
 
 ^' {Orenivs.) " Numquid iibi aiidieritis sacerdotem Dei ad ejus altare 
 populuiii liortanteni ad orandum, iion respondebitis, Amen?" S. August. 
 epist. 10(j. ad Vitalem. " In iis horrendissimis mysteriis cominunia sunt 
 omnia : omnes eandem dicimus, et non sicut in veteri lege partem sacerdos, 
 et partem popiilus, sed omnibus unum corpus proponitur, et unum pocu- 
 lum." S. Clirysostow. Ilomil. 10. in 2 Epist. ad Corintbios. Vide Durant. 
 de ritibus Ecclesias. lib. ii. cap. 16.
 
 30 ©rtiinarium e^ilTac. 
 
 Sarum. Basgor. Elton, 
 
 tenarhim vumerum excedere non clehenl.^" tiir.^* 
 Et sevipcr dum stat sacerdos ad pfficiuin 
 misstc : post eion stel diacomis directe m 
 proximo gradu, et subdiaconus siinUi 
 inodo directe in sccundo g)adu post diu- 
 conum : ita lit quoties sacerdos ad popii- 
 lum se convertit, diaconus similiter se 
 comertat. Subdiaconus zero intei im ge- 
 niijiectendo de capsula sacerdotis aptanda 
 subministretP Sciendum estautem quod 
 guidquid a saccrdote dicitur ante epi.'^lo- 
 
 ^ (non dehent. Sar.) " Notandum quod in onuiibus dominicis et in festis 
 cum regiraiine chori, per totum annum, lioc gcneraliter obscrvetur, ut ad 
 missam tot dicuntur collectae, quot diccbantur ad niatutinas : nisi in die na- 
 tivitatis Domini. Ita tamen quod ad missam impar numerus ipsarum coUec- 
 tarum semper custodiatur. Nam si duas vel quatuor orationes habentur : 
 tunc erit tertia vel quinta oratio de omnibus Sanctis : scilicet : Concede, qua- 
 sumxis omnipotens Dens: ut interccssio. per totum annum tam per adventum 
 quam in paschali tempore." Ruhr. Miss. Sar. 
 
 The number three, five, or seven, to one of which the number of Collects 
 ^vas limited, was symbolical of tiie earnest desire of the Church for unity, 
 which is expressed by an uneven number. Anciently only one Collect was 
 said, whence probably the name of it : that in one prayer many were col- 
 lected together : but afterwards hapjjened an excess in the other direction, 
 and it was strictly enjoined that they should not be more than seven. See 
 Mnrtene : de ant. Ecc. Ritibus. lib. i. cap. 4, who quotes lielethus and Du- 
 rand. The author of the Gemma Anima says : " Qui hunc numeruni super- 
 gressus fuerit, ut caecus errabit." Cap. 116. 
 
 ^ {Submiulstret. Sar.) " Et si episcopus celebraverit, omnes diaconi in 
 gradu diaconorum consistant, principali diacono medium locum inter eos 
 obtinente. Simili modo in gradu subdiaconi se habeant : ca?teris omnibus 
 di-iconis et subdiaconis gestum principalis diaconi et principalis subdiaconi 
 imitantibus : excepto quod principalis subdiaconus sacerdoti ad populum 
 convertenti solus subministret." Ruhr. Sar. 
 
 ^* " Ut evidens habcatur et plena cognifio qualiter orationes quas col- 
 lectas vocamus termiiiandae sunt : Prius notandum est quod in eis quando- 
 que dirigitur sermo ad Patrem : (iuando<pie ad Filiuni : quandoque ad 
 Spiritum sanctum : quandoque ad totam Trinitatem. Sed quando ad Pa- 
 trem, itcrum considerandum est ufrum ita dirigatur serinu ad Patrem quod 
 fiat mentio de Filio et Spiritu sancto vel non. H Et si in oralione quae ad 
 Patrem dirigitur, fiat mentio de Filio, refert an fiat ante finalem partem an 
 in ipso fine: et secundum has diversitates narrabitur finis. Si vero dirigitur 
 sermo ad Patrem absque mentione Filii et Spiritus sancti sic finietur: 
 " Per Dominnm nostrum J) sum Cfiristum FiUum tuum : Qui tecum ricit et
 
 HDrtiinadum S^ifTac. 3 1 
 
 Herford. Mom. 
 
 vierum excedere non debet. 
 Et semper duvi slut sacerdos ad 
 ojficium missa : post eum stet 
 diaconus directe in primo gradu: 
 et subdiacomis similiter in se- 
 cundo gradu. Ita ut qiwties- 
 cumque sacerdos ad populuin 
 convertit se, diaconus similiter 
 convertat se, subdiacomis vera 
 inter ini germjlectendo de casula 
 aptanda siibministret. 
 
 regnat in unitate Spiritiis sancti Deus. Per omnia scec. saculorum." Si 
 vero de Spiritu sancto fiat mentio dicetur: " I?i unitate ejusdem Spirit us 
 sancti Deus." Si vero de Filio fiat mentio ante finalem partem dicetnr : 
 " Per eunilem Domimun nostrum Jesum C/iristuni Filimn." Si vero in 
 fine fit mentio de Filio, dicetur : " Qui tecum vivit et regnat." Si autem 
 ad Filium dirigitur oratio sine raentione Spiritus sancti, dicetur: " Qmi 
 vivis et regnas cum Deo Patre, in unitate Spiritus sancti Deus." Si fiat 
 mentio de Spiritu sancto dicetur: " Qui cum Patre et eodem Spiritu sancto 
 vivis et regnas." Item orationes ad Patrem in quibus mentionem de Trini- 
 tate lacimus, sic conchuiiinus. " In qua vivis el regnas." Illas autem qtias 
 ad ipsam Trinitatem dirigimus, sic finimus. " Qui vivis et regnas Deus." 
 H Secundum autem Romanam Ecclesiam nuUam orationem cum, " Per 
 eum qui venturus est judicare" concludimus, nisi quando fit exorcismus, in 
 quo diabolum per divinum judicium ut a creatura Dei recedat exorcizamus. 
 Nam in aliis orationibus quas cum Per Dominum concludimus, Patrem lit 
 per amorem Filii nobis svibveniat imploramus. In exorcismis autem dia- 
 bolum per Dei judicium ut aufiigiat increpamus : in quo judicio scit se dia- 
 bolus potentissime damnandum : cujus timore judicii concutitur/' Ruhr. 
 Miss. Ebor. 
 
 It is remarkable that this long and important note occurs in the York. 
 Use, which is distinguished rather by tlie fewness and shortness of its 
 rubrics. It gives also examples from various Collects of each conclusion, 
 according to the rules laid down. The Ruhricm generales Miss. jRom. tit. 
 ix. 17. have a short notice on the subject which should be consulted. The 
 points involved are of no small consequence, and concern the highest doc- 
 trines of the Faith. In the first four Centuries it has been asserted that all 
 the prayers of the service of the Communion, were addressed solely to God 
 the Father : " Ut in Altari sem})er ad Patrem dirigatur Oratio," are cer- 
 tainly the words of the 3rd Council of Carthage. Canon. 2.3. Floras Lvg- 
 dunensis says, this was because the Cliristians feared lest the Doctrine of 
 the Undivided Trinity might be misunderstood, and give countenance to the 
 dreadful error of more gods than One God. 
 
 I shall make one short extmct from Cardinal Hona : " Ad solum Patrem
 
 32 0rDinarium ^ilTac. 
 
 Sarlm. Basgor. Euoii 
 
 lam in dextro cornu altaris expleatuv : 
 prreter inceptioneju Gloria in excelsis. 
 Similiter fiat post perceptionem sacra- 
 vienti. Ccefera omnia in medio altaris 
 erpleantur : nisi forte diaconus defuerit. 
 Post introitum zero misste tinus cerofe- 
 rariorum panem^^ viniim et aquam^ 
 qua" ad Eucharistice ministrationem dis- 
 
 omnes fere Collectae dirccta? sunt, paucae ad Filium, nulla ad Spiritnm 
 Sanctum : non quia is donum est, et a dono donum non petitur, ut nonnulli 
 cum Durando in suo Rationali philosophautur; scd quia Missa repraesen- 
 tatio est ejus oblationis, qua Cbristus se Patri obtulit, ac propterca ad 
 ipsum Patrem Liturt;;icas precationes diriguntur." Tom. iij. p. 106. The 
 place in Durand is lib. iv. cap. 15. 
 
 ^ Vide " De defectibus in celebr. Missarura occurrentibus," in the Roman 
 Missal. Tit. iij. iv. The English Church from the earliest ages has reite- 
 rated her injunctions, as to the care which is necessary to be observed in 
 providing proper Elements for the Holy Eucharist. Take, for example : 
 " Sacerdotes Dei diligenter semper procurent, ut panis et vinum et aqua, 
 sine quibus nequaquam missae celebrantur, pura et munda fiant ; quia si 
 aliter agatur, cum his qui acetum cum felle mixtum Domino optulerunt, 
 nisi vera poenitentia subvenerit, punientur." This from Archbishop Eg- 
 bert's Excerptions, (100th) a. d. 7.50. Thorpe. Anglo-Saxon Laws. ii. 111. 
 About thirty years later, the lOth Canon of the Council of Chalcuith is 
 
 headed " ut in Missa crusta panis non admittatur : "directing ; " Ob- 
 
 lationes quoque fidelium tales fiant, ut panis sit, non crusta." Wilkins. 
 Concilia, torn. i. p. 147. Our present Rubric commands that we should 
 procure "the best and purest Wheat Bread, that conveniently may be 
 gotten." I shall only add further, a rule among those which Archbishop 
 Lanfranc drew up for the Order of S. Benedict, which shews the excess of 
 care which anciently was taken in this matter. " Ea autem die, qua hostiae 
 fieri debent, secretarius et fratres, qui eum juvare debent, antequam inci- 
 piaiit, manus et facies lavent, albis induantur, capita amictibus velent, 
 praiter eum, (pii ferra tenturus, et inde serviturus est. Ilorum unus super 
 tabiilam mundissiiiiani ipsam farinam aqua conspergat, et manibus fortiter 
 conipingat, et maceret, frater, qui ferra, in quibus coquuntur, tenet, manus 
 chirothecis habeat involutas. Interim dum ipsa; Hostia; fiunt et coquuntur, 
 dicant iidem Fratres Psalmos familiares Horarum, et Horas-Cauonicas, et 
 de Psalterio ex ordinc quod tantumdcm valeat, si ita potius voluerint." 
 Opera, p. 280. 
 
 *" About these there was no less care taken, than with the bread. One 
 quotation must now suffice. From the constitutions of a Synod of the Dio- 
 cese of Sodor and Man. a. d. 1.350. "Summopere prascaventes ne vinum 
 cum quo celebralur, hit corrui)tum, vel in acetum ronimutatum, et quod
 
 ©tninatium e^ilTae. 33 
 
 Herfori). Bom. 
 
 potius sit riibiuni, qiiam iilbum. In albo taraen bene conficitur sacrum, et 
 non de aceto, cum in aceto mutantur omnes substanliales vires, et vinum 
 vim amisit. Et aqua in tam modica quantitate apponatur, ut non vinum ab 
 aqua, sed aqua a vino absorbeatur." I cite tiiis, remembering the practice 
 of the modern Church of Rome, to use white wine, whereas we adhere to 
 the old and much more suitable custom of consecrating red wine : besides, 
 the same canon goes on to speak of the host: " Hostia de frumento sit 
 rotunda et integra, et sine macula : quia agnus extitit sine macula, et os 
 non fuit comminutum ex eo. Unde versus : 
 
 Candida, triticea, tenuis, non magna, rotunda, 
 Expers fermenti, non mista sit hostia Christi, 
 Inscribatur aqua, non cocta sed igne sit assa." 
 
 Wilhins. Concilia, tom. iii. p. 11. 
 
 It is of the highest consequence, aflecting (some say) the integrity of tlie 
 Sacrament, that the bread shovild be of wheat, and not of almonds, or (he 
 such-like. But whether it be leavened or not, has always been held to be 
 indifferent, and a matter, either to be left open and to individual discretion ; 
 or decided, as in the above verses, by a legitimate authority either in one 
 way or another. 
 
 But when so decided, the best Canonists agree, that every Priest must 
 follow the order of his own Church : otherwise it will be sufficient, provided 
 only that the bread be of wheat, and the wine of the juice of the grape. 
 " Quae sit species vini parum refert; modo revera sit vinum devite." Van 
 Espen. Pars II. sect. i. tit. 4. Let us add to all this the opinion of one of 
 our own Archbishops. " Quoniam multa; sunt diversitates, quae non in 
 substantia Sacramenti, neque in virtute ejus, aut fide discordant, neque 
 omnes in unam consuetudinem colligi possunt : aestimo eas potius in pace 
 concorditer tolerandas, quam discorditer cum scandalo damnandas. Habe- 
 mus enim a Sanctis Patribus, quia si unitas servatur charifatis in fide Ca- 
 tholica, nihil officit consuetudo diversa." These are memorable words: 
 but not less so are those by which they are preceded. " Utique si per 
 universam Ecclesiam uno modo et concorditer celebrarentur : (i.e. sacra- 
 menta Ecclesiaj) bonum esset et laudabile." S. Ansrhn. Opera, p. 139. 
 Compare also, p. 135. " Et azymum et fermentatum sacrificans, sacrificat. 
 Et cum legitur de Domino, quando Corpus suum de pane fecit; quia acce- 
 pit panem et benedixit ; non additur, azimum, vel fermentatum." 
 
 D
 
 34 €)rt)inanum a^iffac, 
 
 Sarum. Bangor. Ebor. 
 
 pommtiir, dtferat : reliquus vero pehim 
 cum aqua et manutergio portet. Cho- 
 rum licet ingredi usque ad completorkuii 
 primte colled^. 
 
 Incepta vero ultima oratione ante episto- Dum legitur^' Episto- 
 lam : suhdiacomis per medium chori ad la, 
 legemlum Epistolam in pulpitum*° ac- 
 cedat. Et legatur episiola in pulpilo 
 omnidie dominica, et quandocumque c/io- 
 
 38 
 
 '^ {Dumlegitur Epistola. Herf.) "Lectio dicitur, quia noii cantatur ut 
 psalmus vel liymnus, sed legitur tantum. Illic enim raodulatio, hie sola 
 pronuiitiatio qiia^ritur." Amalarius. lib. iii. cap. U. This is most impor- 
 tant, as shewing that wliatcver later practice in a few places might liave 
 been, it was not then the custom to sing the F.pistle, which was even in 
 some Churches forbidden. 
 
 Compare also Rahanus IMaurus. " Tunc lector legit lectionem canoni- 
 cam." De Institut. Cleric, lib. i. cap. 33. 
 
 ^* Very anciently, this was called Apostolus. The following is from the 
 valuable publication of the Rites of the Church of Durham. " When the 
 Menkes went to say or sing the High Mass, they put on their Vestments 
 in the Vestrye, both the Epistoler and the Gospeller. They were always 
 revest in the same place, and when the office of the masse began to be sung 
 the Epistoler came out of the revestrie and the other two monkes following 
 him, all three arow, and there did stand untill the Gloria Petri of the 
 office of the masse began to be sunge, and then, with great reverence and 
 devotion, they went all up to the High Altar.— The epistoler, when he had 
 sung the Epistle, did lay by the booke againe on the Altar, and, after, when 
 the gospell was sunge, the Gospeller did lay it downe on the Altar untill 
 the masse was done." p. 7. 
 
 ^ " Diclis orationibus, celebrans positis super librum, vel super altare 
 manibus, ita ut palmas librum tangant, vel, (ut placuerit) librum tenens, 
 
 legit Epistolam, intelligibili voce et similiter stans eodem modo, prose- 
 
 (juitur Graduate, Alleluija, et Tractum, ac Seqxientiam, si dicenda sint." 
 Ritus Celehr. Missam. tit. vj. 1. 
 
 « " Solebant autem antiquitus tam Epistola, quam Evangelium legi in 
 ambone sen pulpito." Bona. tom. iii. 127. Still it appears that a diifer- 
 ence was observed in the reading of the two. Tlius the one was read upon 
 a lower step : as we see in the next note was the Order of the Church of 
 Hereford, and according to the old " Expositio Missa?." Uihl. Pair. A act. 
 tom. i. p. 1171. " Subdiaconus cpii Iccturus est, mox ut vidcrit post Ponti- 
 ficem prcsbyteros residentes, ascendit in Ambonem ut legat. Non tamen in 
 superiorem gradum, (jucm solus solet ascendere, cpii Evangelium lecturus 
 est." 
 
 There was certainly also a great distinction in many Churches between
 
 iDrtimanum s^ilTac. 35 
 
 IIemforv. Rom. 
 
 Delude legatar Epistola : super sequitur Epistola,^^ 
 lectriniun^^ a subdiacono ad 
 
 gradum chori.^ 
 
 the place for saying the Epistle and Gospel at the Coniinunion, and the 
 Lessons of the other Offices. For example ; at Durham, " At the nortli 
 end of the High Altar there was a goodly fine Letteron of brasse, where 
 they sung the epistle and the gospell, with a gilt pellican on the height 
 of it, finely gilded, puUinge hir bloud out hir breast to hir young ones, 
 and winges spread abroade, whereon did lye the book that they did sing 
 
 the Epistle and the Gosple. Also ther was lowe downe in the Quere 
 
 another Lettorn of brasse, not so curiously wroughte, standing in the midst 
 against the Stalls, a marvellous faire one, with an Eagle on the height of it, 
 and hir winges spread a broad, whereon the Monkes did lay theire bookes 
 when they sung theire legends at mattins or at other times of service." 
 Itites of the Church of Durham, p. 11. 
 
 In some Churches there were two flights of steps, the one used by the 
 reader of the Epistle, the other by the reader of the Gospel. The .33rd 
 Canon of the Council of Trullo, cited by Bona, and by Gerhert, torn. i. 321, 
 &c. condemns a custom which at one time was again prevailing of laymen 
 taking upon them the office of reader and ascending the pulpit. The Ethio- 
 pic Missal, directs the Epistle to be read with a loud voice. " Postea 
 mayna voce (licit epistolani." Edit. 1550. Sign. G. 3. 
 
 ^' {Leclrinnm. Herf.) " Epistola inscribitur Lectio, quia initio quidem 
 tantummodo data voce sine cantu legebatur, locusque in quo legebatur, 
 hctrinum, lectricium, lectorium, legeolum, dictum fuit a verbo legere." Le 
 Brun. torn. i. p. 99. This is the same as that of which Jmjulphus speaks 
 when relating his dream: " Erat enim sancti Andreae Apostoli vigilia; et 
 in suo cursu medium iter tunc fere peregerat, cum post multa precum dic- 
 taniina tandem dicti sancti Apostoli lecta passione victoriosa, somno subito 
 obrepente, super lecfrinum, quod aiite stabai, in latus alterum reclinabar." 
 — Hist. Croiilandensis. p. 75. 
 
 •'■^ " Et evangelium a diacono super superiorem gradum converse ad par- 
 tem borealem. Et. Gr. et Alleluya cum suis versibus super lecfrinum in 
 medio chori. Quod in omnibus doniinicis et festis ix lee. et iij. lee, com- 
 niemoralionibus, et feriis observetur per tofum annum. Exceptis festis 
 principalibus dupl. et seniidup. Et exceptis dominica in ramis palmarum, 
 vigilia pascha2 et pentecostes : quia in illis diebus omnia ista in pulpito le- 
 gantur." Rtibr. Miss. Herf. The " Icctrinum in medio chori" was pro- 
 bably used also for the lections at the Canonical Hours.
 
 36 SDrUinarium Q^ilfae. 
 
 Sarvm. Bangor. Ebor. 
 
 rus regitur per totitm annum : tt in die 
 ccen^ et in vigilia paschcc tt penthe. el in 
 com. animarum. In omnibus zero aliis 
 festis et feriis, et in vigiliis, ct in quatuor 
 temporibus extra ebd. penthe. ad grculum 
 chori legatur tarn in quadragesima quuni 
 extra quadragesima m. 
 
 Iterum vera 
 
 veniant duo ce- 
 
 roferarii cum 
 
 cateris obviam 
 
 acolyto ad os- 
 tium presbi^te- 
 
 rii, ad locum 
 
 admijiistratio- 
 
 71 is prcedictte 
 
 dtfercnteoffer- 
 
 torio et corpo- 
 
 ralibus *^ ipsi 
 
 calici superpo- 
 
 sitis: estautem 
 
 acolytus in al- 
 ba et mentello 
 
 serico -ad hoc 
 
 par at 0, calice 
 
 itaque in eo de- 
 
 *^ {Et corpurnlibiLs. Batif/or.) " Corporale, super (juo sacra oblatio iiii- 
 molatur, ex muiidissiino ft ])urissimo lintco sit; iiec in to alterius generis 
 materia pretiusior ant vilior misciatur : quia dominicuni corpus in sepulcro, 
 non in holosericis, sed tantiim in sindone munda fuit involutuni. Corporale 
 nunquam super altare rcmaneat : sed,aut in Sacranicntoruni libro ponatur, 
 aut cum calice et patena in nuindissimo loco recondatur. Et quando ablui- 
 tur a Sacerdote, Diacono, vel Subdiacono, primo in loco et vase ad hoc 
 praeparato abluatur, eo quod ex doniinico corpore et sanj^nine infectum sit. 
 Post h;rc a lavandario in nitido loco paretur." liegino Pntniicnsis. lib i. 
 J). 51. Ex C'oiuilio licnicitsi. With this a|);rees Lyndwood. " Corporalia 
 non debent fieri ex Serico, sed solum ex panno lineo puro tcrreno ab Fpis- 
 copo consecrato. Nee debet confici noijue benedict Corporate dc Panno 
 misso inconfeclione Farina', vel alterius rei ad hoc, (piod stet rigidiim super 
 Calicem. Et erit candidum atque niundum, quia significat sindonem in
 
 HDrDinatium Sj^ilTae. 37 
 
 Hebfojid. Rom. 
 
 qua Corpus Christi fuit involutiim." Lib. iii. tit. 23. Linteamina. Imme- 
 diately after the Corporals, follow Palla, which Lyndwood explains to be, 
 " Vestimenta Altaris, sc. Sindones et Corporalia, quae quia quadrangulas 
 sunt, ideo dicuntur Palla: a quodam muliebri Pallio quadrangulo." See 
 also Du Cange, verb. Corporale : and the authorities which he cites. 
 
 Among the Churchwardens' Accounts of the Parish of S. Michael, York, 
 in the year 1521, is an item, " P"" for a pair of mosfits for to wase the Cor- 
 porase." Mc/wh. p. 309. The Editor of these in a note supposes these 
 mosfits to be mostkks, which are said in the dictionaries to be the steady- 
 ing rods used by painters : and that such sticks or rods were used in the 
 old fashion of washing by what was called buiki>tg\ and in the Linking tub. 
 As the charge occurs amongst parish accounts we may conclude that what- 
 ever the mosfits mean, at that time special attention « as paid to the wasli- 
 ing of the Corporals.
 
 38 HDrtJinariiim Q^ilTac. 
 
 Sarum. Bascor. 
 
 bito deposito 
 corporalia ipse 
 acolytus super 
 altare solemni- 
 ter deponat : 
 ilaque altare 
 in recessu de- 
 osculeiur, quo 
 facto cerofera- 
 rii cajidelabra 
 cum cereis ad 
 gradum alta- 
 ris dimittant. 
 ^uando epistola legitur'^* duo pueri in 
 super pclliciis facta inclinatione ad altare 
 ante gradum chori in pulpitum per vie- 
 dium chori ad Gradale^^ incipiendum se 
 praparent, et suum lersum cantandum. 
 Dum versus gradalis caniiur duo de su- 
 periori gradu ad AUeluya"*^ cantandum 
 cuppas sericas se induant. Et ad pulpi- 
 tum per medium c/iori acccdant. Se- 
 quaiur Alleluya. Finito AUeluya, sc- 
 qnatur Sequentia.^' 
 
 Ebor. 
 
 et canitur Gradale, 
 
 et Alleluya vel Trac- 
 tus^ vel Tropus'*^ se- 
 deat cum ministris 
 
 " " Episcopns lril)ii.s lioiis INIissa? sedet, scilicet dum Epistola legitur, 
 duin Graduale, et Alleluya canitur: quia Cliristus tribiis diehus inter doc- 
 tores sedisse legitur in tempto." Gemma Auimcp. cap. xij. 
 
 *^ (Gradale. Sar. &c.) This was a verse or response which varied with 
 tlie day, and was so called, not as some have supposed, from the steps of'tlie 
 Altar, but of the Pulpit or Ambo upon which it was sunjjf. C'assaudtr, from 
 an old exposition of an Ordo Romanus, has put this beyond a doubt ; " \\e- 
 si)onsorium, quod ad Missam dicilur, pro distinctione aliorum Graduale voca- 
 tur, quia hoc psallitur in (iradibus, caetera vero ubicunque voluerit Clerus." 
 Opera, p. 44. Duratid says: " Dicitur graduale, vel gradale, a gradibus 
 
 .scilicet humilitatis. Significans ascensus nostros a virtute in virtutem. 
 
 perlinet ad opera activse vita?, ut notetur nos oi)eribus respondere eis quaj 
 ill hctione audivimus : scilicet praedicationem." Lib. iv. cap. 19. Some 
 authors suppose (see C'uvalierus, torn. v. cap. x. 13., and Bellannine, Con- 
 trov. lib. vj. 70.) that the Gradual, whose first author is said to have been 
 Pope Cclestinc, was appointed, '* ne illud tenqius, (juo Diaconus ab altari
 
 2Drt)inatium a^ilTae* 39 
 
 JIerford, Rom. 
 
 Deo Gratias. 
 
 Finita e.pistola dicatur Gradale Graduale, 
 cum suo versu : 
 
 et Alleluya vel Tractus secun- Tractus vel Alleluia cum Versu 
 dum quod tempus exigit. aut Sequentia ut tempus postu- 
 
 lat. 
 
 recedens, et in suggestum ascendens in silentio elaberetur." This seems a 
 very likely origin, and serves also to account for its name. 
 
 ■"^ {Alleluya. Sar. &c.) I need scarcely say, that this as well as the Tract, 
 Sequence, &c. not only varied, but was sometimes omitted. There is an 
 order in the Penitential of Archbishop Theodore, which is important, as 
 regards this. " Laicus in ecclesia juxta altare non debet lectionem recitare 
 ad missam, nee in pulpito Alleluia cantare, sed nsalnios tantum aut respon- 
 soria, sine Alleluia." Thorpe. Ancient Laws and Institutes, vol. ii. p. 58. 
 In the 8th Century, the second Council of Cloveshro in ils 27th Canon, gave 
 some allowance to the same eflect. Vide Wilkins. Concilia, tom. i. p. 99. 
 Gerbert de Musica, should be especially consulted : tom. i. p. 56. 
 
 ^^ {Sequentia. Sar.) Du Cavge says, " Canticum exultationis, quae et 
 Prosa dicitur :" and there seems to be no doubt, that, at least anciently, 
 these terms were applied to the same thing. Compare Bona. tom. iii. p. 141, 
 and G'eorffiiis. Lit, Rom. Pontif. tom. 2. crvij. They, as the Tropes, were 
 introduced about tlie 10th Century, and in many Churches vast numbers
 
 40 ©rUinarium e^iflfac. 
 
 Sarum. Bangor. Ebor. 
 
 In fine alkluia, vtl sequentite, xel trac- 
 
 tus diaconm''^ antcijuani accedat adevan- usque ad c- 
 
 were used, so that in some even every d.iy liad its proper Sequence. The 
 Church of Rome never admitted them to so great an extent into her Liturgy, 
 nor does it appear that they were in sucli excess at any time in tlie Church 
 of Enfjland. The most common opinion as to tlieir author, or rather first 
 introducer of tlien\, (for as time went on, they had many authors) is, that 
 the earliest was composed hy Notker, abhot of S. (Jail, in the diocese of 
 Constance, about a.d. 90U. There have not been wantin<r writers wlio have 
 not hesitated, tliough without a shadow of autliority, to attribute to them so 
 high an antiquity as tlie age of Gelasius, and S. Gregory. At the revision 
 of the Roman Liturgy, in the 16th Century, all the sequences were removed, 
 except four : tliese are : Victima Paxchali, at Easter : Veni Sancte Spiritmt, 
 at Whitsuntide : and Lnuda Sion Salvntorem, upon Corpus Christi day. 
 Tlie fourtli whicli was n^tained, is the very famous Dies ircr, dies ilia, in the 
 Missa defunctorum. Strictly speaking this last is improperly called, a se- 
 quence : because in that service in which it occurs, there ought not to be, 
 neither is there, any hymn peculiarly of joy. It may very rightly be called, 
 a Prose, a name given as I have said to the secjuences, because though written 
 in a species of rythm, they are not limited by any of the common rules of 
 metre. I may add, these sequences are said to have been so called, because 
 they followed the Epistle. I must again refer the reader to the Disstrtatimi 
 on Service IJooks, Momiwenla Rit. vol. i. and if he wishes to examine the 
 subject fully, he will find an admirable treatise upon it in Gcoryius. torn. 2. 
 ccv. h.c. 
 
 *^ (T*ffr/»*. Ebor.) " Cantus Ecclesiastici species." DuCnnge. Duraiul 
 says, " Dicitur Tractusa trahendo : quia tractim et cum asperitate vocum, 
 et prolixitate verborum canitur." Lib. iv. cap. 21. It was opposed to the 
 Alleluia : the one being for the seasons of joy and triumph, the otiier of sor- 
 row and abasement. Almost all the Ritualists agree witli Durand and tlic 
 earlier writers from whom he derived his authorities, as to the origin of the 
 name: 3Ierati adds in liis note to Gavfiutus: " Vere dicitur a trahendo: 
 quia revera continuata serie modulationis unius Cantoris non interrupta re- 
 sponsionibus aliorum intercinentium pcragebatur. Hoc autem est discri- 
 men inter Responsorium et Tractum, (jiiod primo Chorus respondet, Tractui 
 vero nemo. Tractus totus dicebatur ab uno solo Cantore, qui erat diversus 
 ab illo, qui cantabat Graduale, sive Responsorium." Tom. i. p. 93. 
 
 The custom of saying some response, either gradual, or tract, or sequence, 
 after the Epistle, seems to be as old at least as the time of S. Augustine. 
 He says, " Apostolum aiulivinnis, psalmum audivimus, evangelium audi- 
 vimus." Scrm. 8. Hut it would appear tliat then an entire psalm was 
 sung, a remnant of whicli rincicnt practice was |)reserved in the Salisbury, 
 York, Hereford, and IJangor Missals, tipon the first Sunday in Lent, and 
 on Passion Sunday. Probably the new mode of a verse or two only, be- 
 came general about the end of tlie 5th Century: because Leo the Great
 
 £Drtiinatium a^iflae. 41 
 
 Herford. Rom. 
 
 His Jinitis diaconus antcquain Ilisfinitis Diaconus deponit li- 
 proccdat ad pronuntiandum bnmi Evangeliorum super me- 
 
 speaks of the whole psalm, (a.d. 450), but in the Siicranientary of S. G're- 
 gory (a.d. 600) the shorter gradual or response is found. >see, Romsie. 
 Opera, torn. iv. p. 121. 
 
 *' (Tropus. Ebor.) Est quidam ver.siculus, qui prajcipuis festivitatibus 
 cantatur ; et continet tria, videlicet Antiphonani, Versuni, et Gloriam. Ita 
 Durandus. Ration, lib. iv. c. 5. qui hasc subdit lib. vi. c. 114. " Hi autem 
 versus Tropi vocantur, quasi laudes ad antiphonas convertibiles : TpoTrof 
 eniin Grjece, conversio dicitur Latine." Dii Cange. Gloss. It is not easy to 
 say what is meant by the use of the term Trope in this place ; possibly the 
 sequence is intended, for the true Tropi were attached to the Introit. Even 
 so used they were of late introduction, and did not obtain universal accept- 
 ance. No example of one has occurred before the xjth. Century. Cer- 
 tainly the Monastic Uses were more full of them, than the Diocesan : and 
 we find prayers with such interpolations in some of their Missals : in one 
 sense the addition to the Gloria in excelsis of which I have already spoken, 
 may be called a Trope. In such a way, the Trope here spoken of may be 
 an addition to the Tract, or Sequence. See more upon this, in the Dis- 
 sertation upon the Service Books : verb. Troparium. Monumenta Ritua- 
 lia. vol. i. 
 
 *° (Diaconus. Sar.) " Antiquitus etiam evangelium legebatur a Lectore, 
 ut coUigitur ex Epistola sancti Cypriani 33. et ex Concilio Toletano 1. cap. 
 2, Hoc postea munus majoris erga Evangelium honoris gratia Diaconis 
 demandatum fuit, ut habetur ex Epistola S. Hieronymi ad Sabinianum. 
 Evanr/elium Christi quasi Diaconus lectitabas. Et ex Epistola sancti Boni- 
 facii Episcopi Moguntini ad Zacliariam Pontificem, ubi conqueritur quos- 
 dam Diaconos, quamvis plures concubinas haberent, adhuc Evangelium 
 legere. Apud Grjecos etiamnum mos viget, ut Evangelium a Lectoribus 
 publice legatur, uti refert Smithius in Epistola de prsesenti Ecclesite 
 GriBca? statu, pag. 155." Cavalieri. Opera, torn. v. p. 30. This opens an 
 important and interesting enquiry, which this is not the place to pursue, nor 
 can I afford space. One thing seems certain : tliat the Gospel was read 
 only by Deacons, long before the reading of the Epistle was in like manner 
 removed from the office of the Lector: of which latter duty as attached to 
 the Sub-deacon, we find no trace earlier than about the 7th Century. 
 
 It was to meet this that an alteration was made in the sixteenth Century 
 in the Form of Ordination of Sub-deacons : " Accipe librum Epistolaruni, 
 et habe potestatem legendi eas in Ecclesia sancta Dei :" this was added. 
 Anialarius in the i)th Century expresses liis wonder at the new practice 
 wliich was then gaining ground ; " ut Subdiaconus frcquentissime legat Lec- 
 tionem ad Missani, cum hoc non roperiatur ex ministerio sibi dato in coii- 
 secratione commissnm, nequc ex nomine suo." Lib. 2. cap. xj. Micrologiis 
 speaks much in the same way. And even Durand in the 13th Cent, en- 
 quires, " Quare subdiaconus legit Lectionem ad Missam, cum non reperia-
 
 42 ©rDinariiim a^ilTac. 
 
 Sarlm. Basgor. Ebor. 
 
 ediiou pronuntiandum thurifcet medium vangelium Icgcvdum, 
 ultaris tantion. Xunquam cnim thiui^ 
 ficetur ledrinujii ante pronmitiationeni 
 eiavgelii. 
 
 tur hoc sibi competere, vel ex eo nomine, vel ex niinisterio sibi concesso V 
 Lib. ii. cap. 8. 
 
 The Canons and the Pastoral Epistle of Archbishop JFAh\c, supply sulli- 
 cient information as to tlie practice in his time, of the Anglo-Saxon Church, 
 lu the first of these. Can. 10, he lays down that, " Seven degrees are esta- 
 blislied in the Church : one isostiarius, tlie second is lector, the third exor- 
 oista, tlie fourth acoluthus, the fifth subdiaconus, the sixth diaconus, the 
 seventh presbyter." In the succeeding Canons lie explains the offices proper 
 to each. " 12. Lector is tlie reader, who reads in God's Church, and is 
 ordained for the purpose of preaching of God's word. — lo. Subdiaconus is 
 truly underdeacon, who bears forth the vessels to the deacon, and humbly 
 ministers under the deacon at the holy altar, with the housel vessels. 16. 
 Diaconus is the minister who ministers to the mass-priest, and sets the 
 offerings upon the altar, and also reads the Gospels at God's ministries." 
 Thorpe. Ancient Laws and Institutes, vol. ii. p. .349. The Pastoral Epistle 
 is to the same purpose, p. 37i>, and clearly attaches the reading to the lector, 
 and not to the sub-deacon. 
 
 And not only the Canons and Epistle of .Elfric, but other very ancient 
 writers attribute the Gospel-lection solely to the Deacon. Isidore in his 
 2nd Book of Divine Offices, " inter officia Diaconi," includes " evangeli- 
 zare." Cap. 8. But, in short, as in another place I have spoken, Monu- 
 nipnta liil. vol. i. upon the great reverence with which our fathers treated 
 the look of the Gospels, whether the entire Gospels, or the selections to be 
 read in the Liturgy, the Evangelisterium, lavishing upon it all kinds of 
 outward ornament, and inside decorations of the pencil — so also, began 
 the practice from the same feelings of pious gratitude and devotion, that 
 the reading of the Gospel should be committed to none of less degree 
 and order in the Church, than Deacons : " Diaconis tantum, qui ad sacer- 
 dotalem dignitatem proxime accedunt." During the rciding of it, the laity 
 showed also greater signs of reverence : staffs were laid aside : Amalarius. 
 lib. iii. 18. Gemma Anuiitr. lib. i. 24. Duraiid. lib. iv. 24. &c. All rose, 
 Coustit. Apostol.Yih. ii. cap. .57 : and in sonic Churches listened to it, half- 
 kneeling in a stooping posture. 
 
 How liigh was the estimation in which the Gospels were held in the 
 middle ages, is proved most clearly by the fact that some writers in the 8th 
 Century did not liesitate to say, that in a remote sense the Gospel is the 
 Body of Christ. " Et corpus Christi quod manducatur noii solum paniset 
 villi, quod super Altare offertur, sed et ipsum Evangeliiini Christi est; et 
 cum Evangelium legimus et intelligimus, filii in circuitu menste in una
 
 ©rninarium a^ilTaet 43 
 
 Herford. Rom. 
 
 evangdium tJnirijicet medium dium all arts et Celebrans bc- 
 altaris tantum : nunquam tliu- ncdicit incensum, ut supra : 
 rificctur lectriniun ante pro- Deinde Diaconus genujlexus 
 mintiationem cvangelii. ante altarCy manibus junctis di- 
 
 cit : 
 
 conlatione sedenius, et panem iioslnim niandicamus." Elherms. lib, i. de 
 Incaniat. 
 
 The laying aside of staffs alluded to just above, was not a very early prac- 
 tice : but was introduced about the 8th Century, for Amalarius speaks of 
 it, and lasted through the next three or four. It was then the custom for 
 the people to stand during the whole Service, and, being long, they rested 
 themselves on tJieir staffs. Their use ceased altogether in the Western 
 Church, when seats and settles were introduced. See Sala's note to Bona. 
 tom. iii. p. 153. We learn from S. Chrysostom, Horn. 63, that in the 
 Greek. Church, during the Gospel, the Emperor laid aside his crown. 
 
 I must add to this note an extract from a very rare book, written by one 
 as it was then called " of the new learning," about the year 1529: the full 
 title is, " A worke entytled of the olde god and the newe, of the olde faythe 
 and the newe, of the olde doctryne and the newe, or orygynall begynnynge 
 of Idolatrye." The author is describing some of the ceremonies of the 
 Mass. " But what shall I saye of the gospell, Avhen it is song ? Oh, how 
 goodly ceremonies are then done. — There is borne a banner of sylke and 
 garnvshed with a goodly crosse, in token of the victorious and blessed try- 
 umphe whiche Jesu Chryste made of subduing the wo ride vnto hym selfe 
 by the doctryne of the gospell. — Then afterwardes a preest beareth a sencer 
 of siluer makyng a fumigation and sauour of ensence, as long as the gos- 
 pell is in readynge to sygnyfy our inwarde affection towarde christ. — There 
 is also borne aboute the gospell boke rychely couered with golde and siluer, 
 garnyshyd with precyous stones. — Afterwardes there thundreth a great 
 bell, by which we do sygnyfy our chrysten preestly and apostolycall 
 offyce : — last of all the gospell is borne about to euery person in the quyer, 
 and offered forth to be kyssed : — and we do go aboute to gette glorie in the 
 syght of the lay people, towhome the gospell is not in lyke manner offered 
 to be kyssed." Siyn. M. 4. This is an important volume in such respects, 
 as regards facts : and is written in a lively satirical style, but with very 
 much of that indecent and almost blasphemous ribaldry, which characterizes 
 so many of the books of the Reformers at that time. Its author was, it seems 
 from his own account, a chaplain or minor-canon of some Cathedral, and 
 disappointed at not having obtained better preferment : which accounts for 
 much of his virulence against others of higher dignity. The " Old god and 
 the newe" was strictly prohibited by a Royal Proclamation, in the year 
 1530: see Wilhins, Concilia, vol. iii. p. 737. I have quoted the above from 
 a copy in my possession.
 
 4+ 
 
 SDrDinarium a^ilTac. 
 
 SAncM. 
 
 JLiyGOR. 
 
 Eboii. 
 
 Ddnde aaipiat (evtion, scilicet lihnim Diun petit diuconus bc- 
 EvangcliGrum, et huviilians sc ad sneer- mdictionon : 
 dotem stanlcin coram allari : it r.-a facie 
 ad meridiem ita dicat : 
 
 "TUBE domne benedicere.^' 
 
 Sacerdos respondeat : 
 
 DOMINUS sit in corde tuo et ore 
 tuo ad pronuiitifindum sanctum 
 evangelium Dei. In nomine Patris et 
 Filii et Spiritus sancti. Amen.^'- 
 
 D 
 
 respondeat sacerdos di- 
 cens : 
 
 ^OMINUSaperiat 
 tibi OS ad legen- 
 dum et nobis aures ad 
 intelligendum sanctum 
 evangelium Dei pacis. 
 In nomine Patris etc. 
 
 *' {Juhe domiie hemdicere .) This, says Le Bnin, was a manner of address 
 fornierlv much in use, as being a mark of humiliation and respect. So, an- 
 ciently anions the Greeks, the Deacon, when he warned the Faithful who 
 were assembled in their solemn service, either to rise or sit, did not say 
 liise or Sit, but merely " Jubete," as if it were, command yourselves to do so 
 and so. 
 
 The word Domne is a contraction from Dominus. The latter was appro- 
 priated in its strict use to the Deity alone : and Domniis or Domna, in the 
 middle ages, was a title of great respect, and applied only to eminent dead 
 saints, or living people who occupied important offices in the Church: as 
 for example, the officiating Priest during the celebration of the Eucharist. 
 See also Du Cnngc upon the word. 
 
 Upon this request and flie reply, Peter Damian has well observed : 
 " Lecturus magna; hiimilitafis gratia, non a Sacerdote, sed ah eo, cui Sa- 
 cerdos jusserit, se p<jstulat bencdici dicens : Jube Domne benedicere. 
 Sacerdos aiitem, ut tanta? humilitate vicem reddat, non subjecto cuiquam 
 benedicendi delegat officium, nee per semetipsum benedictionem dare prae- 
 cumit: sed potins, ut a Deo, qui est super omnia benedictus, pra?rogetur,
 
 HDrninatiiim a^ilTae. 
 
 45 
 
 I/ERFORI). 
 
 Delude accipiat textum scilicet 
 libvuni evangeliorum : humili- 
 ans se ad sacerdotem staniem 
 ante altare versa facie, ita di- 
 cins : 
 TUBE domne benedicere. 
 
 Rom. 
 
 MUNDA cor meum, ac 
 labia mea, omnipotens 
 Deus, qui labia Isaiae Prophetae 
 calculo mundasti ionito : ita me 
 
 o 
 
 tua grata miseratione dignare 
 mundare, ut sanctum Evange- 
 lium tuum digne valeam nun- 
 tiare. Per Christum Domi- 
 num nostrum. Amen. 
 Poslea accipit libnim de altari^ 
 et rursus genitjicxus petit bene- 
 dictionem a Sacerdote, dicens : 
 
 UBE domne benedicere. 
 
 Sacerdos respondeat : 
 
 DOMINUS sit in corde tuo 
 et in labiis tuis ad pro- 
 nuntiandum evangelium pacis. 
 
 Sacerdos respondei : 
 
 DOMINUS sit in corde tuo 
 et in labiis tuis : ut digne 
 etcompetenterannunties Evan- 
 gelium suum : in nomine Patris 
 et Filii »{« et Spiritus sancti. 
 Amen. 
 
 exposcit." De Dontiuus vobiscum. cap. ii. 
 
 When the Pope officiates at Matins on the day of the Nativity, before 
 the ninth Lection which he then reads, he does not say Domne, bnt Jubc 
 Domine hene dicer e : for he is supposed to be addressing not man, but God 
 Himself: and no response is made: for the greater cannot be blessed by 
 the inferior. The Choir answers simply " Amen." Some bishops, (and I 
 confess I do not see the object of this rule) in their own Churches at Matins 
 are addressed by an inferior, " Jube Domne benedicere," to which they 
 make the usual reply and benediction, and themselves read the appointed 
 Lection. The Carimoniale Episc. now orders the same rite to be observed 
 by all Bishops, as by the Bishop of Rome ; unless an Archbishop or one of 
 higher rank, be present. " Si veroadessct aliquis Praelatus major se." Lib. 
 ii. cap. 5. 
 
 ** " Si anleiii sacerdos per semetipsum celebrct, dicat privatim : Jube dom- 
 ne benedicere. Et postea dicat ipsemct. Dominus sit in corde meo et in 
 ore meo ad pronuntiandum sanctum evangelium Uei. In nomine Patris. 
 &c." Ruhr. Sar.
 
 46 
 
 ©rninarium e^iflTac. 
 
 Sarim. Basgoh. 
 
 Et sic procedat diaconus per mediion 
 chorl, ipsiun textum super siniatram ma- 
 num solenniter gestando ad pulpitinn^^ 
 accedat, thuribulario et ceroferario prece- 
 dentibus. 2uandocumqnc cnim legilur 
 epistola in pidpito^ ibidem legatiir et 
 evangelium. Et cum ad locum legemli 
 peneiierint : textum ipsum subdiaconus 
 accipiat ; et a sinistris ipsius diaconi quasi 
 oppositus ipsum textum dum evangelium 
 lesitur teneat : ceroferariis diacono as- 
 sistentibus: uno a dexteris et religuo a 
 sinistris ad eum conversis. Thuribula- 
 rius vero stet post diaconum ad eum con- 
 versus. Et semper legatur evangeliuyn 
 versus aquilonemS'^ Cum autem ince- 
 ■perit evangelium : post Dominus vobis- 
 
 Ebor. 
 
 Et diaconus dicat : 
 
 DA milii Domine 
 sermonem rec- 
 tum et bene sonantem 
 in OS meum, ut place- 
 ant tibi verba mea et 
 omnibus audientibus 
 ])ropter nomen tuum 
 in vitam tfiternam. 
 Amen. 
 
 " This place was in some countries from the benediction which always 
 immediately preceded the advance to it, vulgarly called " the .Tube." Vide 
 Le BniH. torn. i. p. 110, and Mkrohijus. cap. ix. It was always a high 
 place. " Evangelium in alto loco legitur, quia in montc praedicasse pcrhi- 
 betur, ideo etiam in suhlimi legitur, quia sublimia sunt Kvaiigelica pra^cep- 
 ta." Genana Aninitc. cap. xvi. " De Pulpito." Compare also Alcuin: 
 '* Defertur Evangelium ad analogium, prajcedentibus cereis." De tiii'. 
 Officiis. Bibl. Patritm. Atict. torn. i. p. 280. And Amalarius, lib. iij. 
 cap. 17. " Lector et cantor in gradum ascendunt, in more antiquorura :" 
 and, cap. 18. "Tribunal vocat Cyprianus gradum, super queni ascendit 
 diaconus ad legendum." 
 
 ^ There is no little diiVcrence in the old books, as to the place where, and 
 the quarter towards which the CJospcl should be read. When as was very 
 anciently the custom, the men and the wonuMi were divided, the Gospel it 
 would seem, was always read towards the south side, where the men sat, 
 Amalarius. De Oil", lib. iii. c. '1. distinctly speaks of this arrangement: and 
 an old Ordo Roinanus takes it for granted that on entering a Church one 
 would have the men upon the right hand, or south .side, and the women 
 on the north. See also Attialarius. Ecloga. cap. xiij. Printed in Georgius. 
 Ajjpendix. torn. iii. p. S.'iO. "Diaconus vero stat versus ad meridiem, ad 
 quam partem viri solent confluere." 
 
 The original reason why the men were addressed especially, appears 
 natural enough: viz. that they are the chief objects of the Church's teach- 
 ing in her public Offices, and from them the women are to learn at home: 
 as S. Paul admonishes. Other customs gradually crept in, and a mystical
 
 HDrtimanum ^iflfae. 
 
 47 
 
 Herfori). 
 
 Et signet diacomun diccndo: 
 
 In nomine Patris etc. 
 
 Et sic procedat diaconus ipsum 
 
 librum super sinistram manian 
 
 solemniter gestando, ad pulpi- 
 
 tum vel ad lectrinum accedat et 
 
 die at : 
 
 Dominus vobiscum. 
 
 Tuncfaciendo crucem super li- 
 brmn cum dextro pollice dicai : 
 
 SEQUENTIA55 sancti evan- 
 gelii vel Initium sancti 
 evangelii. 
 
 Et signet seipsmn in /route 
 cum eodem pollice dicens secun- 
 dum. N. 
 
 Rom. 
 
 Et accepta benedictione, oscula- 
 tur uumum Celebrantis : et cum 
 aliis ininistris, incenso et lumi- 
 narilnis, accedens ad lociun evan- 
 gelii stalls junctis manibus di- 
 cit V. 
 
 Dominus vobiscum. 
 1^. Et cum spiritu tuo. 
 
 Et pronuntians : 
 
 SEQUENT [A sancti evan- 
 gelii secundum N sive Ini- 
 tium, 
 
 pollice dextra manus signat li- 
 brum in principio Evangelii, 
 quod est lecturus, delude seip- 
 
 reason was given why the Gospel should be read towards the north ; as we 
 have seen (Note 42) was the custom of the Chuixh of Hereford : " ut per 
 Dei verbum Aquilouis, lioc est, daemonis, pravi noxiique halitus disjician- 
 tur." Le Brun. i. 111. And the Gemma Anima. cap. xvj. " Nunc auteni 
 secundum inolitum morem se (Diaconus) ad Aquilonem vertit, ubi femina^ 
 stant, quae carnales significant, quia Evangelium carnales a spiritualibus 
 vocat. Per Aquilonem quoque Diabolus designatur, qui per Evangelium 
 impugnatur. Per Aquilonem etiam intidelis populus denotatur, cui Evan- 
 gelium pra'dicatur, ut ad Christum convertatur." This last reason is taken 
 from a very old Sacramentary, which says : " Diaconus dum legit, sistat 
 versus ad Aquilonem, quiafrigidis in fide prssdicatur Evangelium." S(da. 
 Notes to liomi. tom. iii. p. lo3. But he does not say what Book. " Ex 
 quodam libro Sacramentorum :" quoting JSJartine. Anecdot. tom. v. 1587. 
 
 I shall only further make an extract from the will of Maud, Lady Mau- 
 ley : dated in 1438. " My body to be buried in the Church on tlie 
 
 south side of the Altar, where the Gospels are usually read." Tcstamenta 
 Vetusta. p. 235. 
 
 " Seqiientia was said when the Gospel was taken from the middle of one 
 of tlie four Gospels : Initiitm, when it liappened to be the beginning of 
 either of tlie frnir. On the four days of tlie Great Week, neither Sequentia 
 nor Initium were said, but " Passio Domini Nostri Jesu Cliristi." Thus, 
 in the Rites of the Church of Durham : " Within the Abbye Church uppon 
 Good Friday, there was marvelous solemne service, in the which service 
 time, after the Passion was sung, two of the eldest Monkes did take a 
 goodly large Crucifix. &c." p. 9.
 
 48 £DrDinarium a^iffac. 
 
 Sarum. Basgor. Ebor. 
 
 cum^ faciat sisuiim crucis super li- 
 brum : ikinde in suajronie, et postea in 
 pec tore cum poll ice. 
 
 Evann-elium secundum N.^^ 
 
 Lecto eiangelio osculetnr libnun : et ac- 
 
 cedens subdiaconus statnn porngat ei 
 
 textum quern ipse diaconus ex directo Post tectum evangeli- 
 
 pectore deferaf. um dicat sacerdos se- 
 
 Finito evangelic.^ crete : 
 
 ^ {Dominis vobiscum.) It is strange that the York. Use takes no notice 
 of this salutation : nor is it easy to suppose why it was omitted, heing a 
 custom so general throughout the Church. Ataiin speaks of it : " Salutat 
 et populum, dicens : Dominus vobiscum : quatenus corda illorum a munda- 
 nis cogitationibus Dominus emundet, et ad suscipienda verba salutifera 
 aperire dignetur." De Div. Off. Uiht. Pair. Auct. i. p. iJSO. Innocent the 
 Tliird also: " Diaconus in anibone consistens salutat populum, dicens: 
 Dominus vobLscum, illud observans, quod Dominus jusserat: ' In quam- 
 cunque domum intraveritis, &.C.' " 
 
 " " If thai singe messe or if thai seie, 
 
 The pater noster reherce al weie : 
 
 Til deken or prist tho gospel rede, 
 
 Stonde up then and take gode hede : 
 
 For then tho prist flyttes his boke, 
 
 North to that other auter iioke : 
 
 And makes a cross upon the letter. 
 
 With his thoume he spedes tho better : 
 
 And sithen an other open his face, 
 
 For he has mikel nede of grace : 
 
 For then an erthly mon shal neven 
 
 Tho wordes of Ihu crist, gods son of heuen." 
 
 " \Vliils hit is red speke thou noght, 
 
 Bot thenk on him that dere the boght : 
 
 Sayande thus in thi mynde, 
 
 Als thou shalt after wryten fynde." Museum MS. 
 ^ " In fine Evangelii a ministris respondelur, Laiis tibi Christe." Rnhr. 
 gen. Miss. tit. x. G. Anciently was said Amen: which is still retained in 
 the Mozarabic Missal. 
 
 ^ (Finito evangelio. .Sar.) At this period of the service, or, in some 
 churches, after the Creed, the sermon was preached, if there wa.s to be any. 
 Very anciently, more than one sermon was delivered : tiie Priests first, 
 each in order, gave a short exhortation, and, if he were present, the Bishop, 
 last. Apust. Const, lib. ii. c. .j8. In the ne\t chapter of tlie same book, 
 particular directions are given, that Priests coming from anotlier parish
 
 HDrDinarium ^ilTae* 49 
 
 Herford. Bom. 
 
 sum infronte,ore, et pectore : 
 et diim ministri rcspojident : 
 LORIA tibi Doraine. 
 
 G' 
 
 dtinde legatur evangdium. incensat ter librum, posiea pro- 
 
 sequitur evangelium jimctis 
 manibus. 
 Lecto evayigdio decsculctur It- Quo Jinito^^ Subdiaconus dtfeit 
 brum : librum Sacerdoti, qui osculatur 
 
 evangdium dicens : 
 
 should he pressed to preacli, "for a stranger's words are always acceptable 
 and very useful, according to that in S. Matt, no prophet is uithout lioiiour 
 save in /lis own country." 
 
 " Delude episcopus sermonem ad Populum facit." Gemma anima. cap. 
 25. This custom of preaching during the Liturgy has been established, 
 and never omitted during the whole existence of the Christian Church. 
 From the time of Justin Martyr we can trace a multitude of authorities, 
 down to our own day. And it has always moreover been held to be one of 
 the peculiar duties of the Bishops of tlie Church: as S. Paul exhorted 
 Timothy, that he should '* Preach the word ; instant in season and out of 
 season." 
 
 We find in the earliest records which remain of the English Church, evi- 
 dence of the anxiety which was always felt to enforce this great duty of 
 preaching. The vi th of the excerpts of Egbert orders every Priest dili- 
 gently to instruct his people : the iij rd explains the time when this is to be 
 done. " Ut omnibus festis et diebus Dominicis unnsqiiisqiiesacerdos Evan- 
 gelium Christi prsdicet populo." Thorpe, vol. ii. p. 98. Passing over 
 some hundred years, we have the following among the Canons of .Elfric. 
 " The mass-priest shall on Sundays and mass-days, tell to the people the 
 sense of the gospel in l-lnglish, and concerning the pater-noster and the 
 creed also, the oftenest that he can. — Let the teacher warn against tliat 
 which the prophet says: Canes miiti nan possmit latrare. We ought to 
 bark and preach to the laymen, lest, for want of teaching they should 
 perish." Thorpe, p. .352, Once more, for there would be no end of accu- 
 mulating directions of this sort during succeeding ages. " The mass-priest 
 shall rightly preach the true faith to men. and recite sermons to them ; 
 and visit sick men, 8cc." .-Elfric's Pastoral Epistle, p. .385. I am sorry 
 to add, upon this subject, that speaking of the frequency of preaching in the 
 Church of England before the Reformation, Bishop St illingileet has made 
 the strangest statements, and drawn (against the direct evidence of his own 
 authorities) the most outrageous conclusions. Grig. Brit. \>. 236. Cf Van 
 Espen. Pars. ii. sect. i. tit. v. cap. 2. and Synod. Trent. Sess. 22. cap. 8. 
 
 In Masses for the Dead, when, as was frequently the custom, sermons re- 
 lating to the character of the deceased were to be preached, or in short any 
 
 £
 
 50 flDrninarium a^ilTac. 
 
 Sarim. Bangor. Enon. 
 
 Benedictus qui venit in 
 nomine Domini. 
 Postea osculetur iex- 
 
 incipiat sacerdos in medio altaris : turn. 
 
 Statim sacerdos in me- 
 dio altaris symbolum 
 fidei incipiat excelsa 
 voce : 
 
 CREDO in unum Deum.^^ Patrem omnipotentem. Factorena 
 coeli et teri-ae : visibilium omnium et invisibilium. Et in 
 unum Dominum Jesum^ Christum, Filium Dei unigenitum. Et 
 ex Patre natum ante omnia seecula. Deum de Deo, lumen de 
 lumine, Deum varum de Deo vero. Genitum non factum, con- 
 substantialem Patri : per quem omnia facta sunt. Qui propter 
 nos homines, et propter nostram salutem descendit de cceHs. Et 
 incarnatus est de Spiritu sancto ex Maria virgine : et homo fac- 
 tus est. Crucifixus etiam pro nobis sub Pontio Pilato : passus 
 
 sermon at all, it was not until the Service was over entirely, and the 
 preacher (if also the Celebrant) laid aside the Chasuble and Maniple, and 
 put on a Cope. See upon this : GV/frtn^iw. torn. i. p. 301. Banldri/. cap. 
 20. Castahlus. lib. ii. 9. and the Car. Episcop. lib. ii. cap. 1 1. 
 
 After the Gospel also, were Indulgences proclaimed, and Excommuni- 
 cations, and lianns of Marriafje. In some Churches other solemnities, such 
 as the reconciling; and readmitting of Penitents. Vide Ulaitiue. de Ant. 
 Ritibus Ecc. lib. i. cap. 4. With the conclusion of the Sermon ended also 
 the Missa Catechuraenorum : and they, with tbe unreconciled, and unbe- 
 lievers, were dismissed, and the doors shut, and persons stationed there, to 
 prevent any from coming in. S. Augustin says, Senn. 49. " Ecce post 
 Sermonem fit Missa Catechumenis, mancbunt fideles." Much informatif)n 
 upon all this portion of the Liturgy, in tlie earliest .iges, may be found in 
 Bingham's Christian Antiquities : on later practice, in Banldrym. Manualis 
 Sacr. Caerim. cap. x. 
 
 *" " Dum dicit. Deum, caput Cruci inclinat : quod similiter facit cum 
 dicit, Jesum Christnm, et simnl adoratur. Ad ilia autem verba, Et incar- 
 natus est, genuflertit usque dum dicatur, Et homo /actus est. In fine ad Et 
 vitam vcnturi saculi, signal se signo Crucis a fronte ad pectus." Ruhr. 
 Miss. Bom. 
 
 *' " Incipit Missa Fidelinm." Bona. " Missa Sacranientorum." Iro 
 Cnruntensis. Epist. 219. 
 
 The first words only, according to tlie Sarum rubric, were to be said by the
 
 ©tUmarium ^ilTae. 5 1 
 
 Herford. Rom. 
 
 Per Evangelia dicta deleantur 
 nostra delicta. 
 , Dei'mk Sacerdos mce7isa(ur a 
 
 Diacono. 
 Et sacerdos stando in medio al- Deinde ad inedium altaris ex- 
 taris ma7iibus junctis aliqiian- tendens, elevans, et jiingens 
 tidinn levatis dicat vel cantet: viamis, dicit, sidicendum est, et 
 etjiuigat maniis prosequendo : prosequitur junctis manibus : ^ 
 
 CREDO in unum Deura. Patrem omnipotentem. Factorem 
 coeli et terrae : visibilium omnium et invisibilium. Et in 
 unum Dominum Jesum Christum, Filium Dei unigenitum. Et 
 ex Patre natum ante omnia ssecula. Deum de Deo, lumen de 
 lumine, Deum verum de Deo vero. Genitum non factum, con- 
 substantialem Patri : per quem omnia facta sunt. Qui propter 
 nos homines, et propter nostram salutem descendit de coehs. {Et 
 Jiet genu flex io dum dicitur. Ilerf. Hie genuflecfitur. Rom.) Et 
 incarnatus est de Spiritu sancto ex Maria virgine : et homo fac- 
 
 Celebraiit : it continues, " Deinde cantetur a choro, non alternatim sed a 
 toto choro." 
 
 " Haec sunt festa quibus dicendum est Credo secundum usum Sarum. 
 Omnibus dominicis diebus per totum annum, ad magnam missam sive de 
 dominica agitur, sive non. In missis tamen vigiliarum et sanctorum trium 
 lectiouum, et in missis defunctorum quae in capitulo in dominicis dicuntur, 
 non dicitur. Sed si missa dominicalis in capitulo dicitur, tunc dicitur Credo 
 in unnm. Dicetur etiam per octo dies nativitatis Domini, pasclite, et penthe- 
 costes : et in omni duplici festo per annum : et in omnibus festis apostolorum 
 et evangelistarura : et in utroque festo sanctse crucis : et in festo sanctae 
 Marite Magdalenee : et in utroque festo sancti Michaelis : et in niissa spon- 
 salium. Dicetur etiam ad missam de sancta Maria, quando ad missam de 
 die dicendum est per totum annum : et in festo alicujus sancti, in cujus 
 honore dedicatum est altare vel ecclesia, ad altare ejusdem sancti tantum." 
 Ruhr. Miss. Sar. With this agrees the Bangor Rubric : the York adds ; 
 "in festo sancti Petri ad vincula, et in die octavarum. Et in cathedra 
 ejusdem, Et in utroque festo sancti Johannis Baptistae. In festo Corporis 
 Christi. Et in festo omnium sanctorum. Et in festo reliquiarum. Et in 
 festo sancti Willelmi in matrici ecclesia tantuni. Et in festis quatuor doc- 
 torum, scilicet Gregorii, Amhrosii, Augustini, et Hieronimi." The Here- 
 ford adds: " in festo sancti Ethelberti : in festo scti Tliomte Herfordensis : 
 et in festo sancti Augustini Angliae Apostoli." For the Roman Order, vide 
 Ruhricie generales Miss. tit. xi. 1. 
 
 s'' On bowing at the name of Jesus, and at the Gloria Patri, see among 
 others, two Constitutions in WiMns, Concilia, tom. iii. p. 20.
 
 :)- 
 
 ©rtinariiim 6^iirac. 
 
 Sarum. Bangor. Ebor. 
 
 et sepnltus est. Et resurrexit tertia die secundum scripturas. 
 Et ascendit in ccelum : sedet ad dexteram Patris. Et iterum 
 venturus est cum gloria judicare vivos et mortuos: cujus regni 
 non erit finis. Et in Spiritum sanctum, Dominum et vivifican- 
 tera: Qui ex Patre Filioque procedit. Qui cum Patre et Filio 
 simul adoratur et conglorificatur : Qui locutus est per Prophetas. 
 Et unam sanctam Catholicam et Apostolicam Ecclesiani. Con- 
 fiteor unum baptisma in remissionem peccatorum. Et expecto 
 resurrectionem mortuorum. Et vitam venturi saeculi. Amen.^^ 
 
 Sequatur 
 
 Post credo di- 
 cat sacerdos 
 convertendo ad 
 p(/pulu)it : 
 
 D 
 
 ,OMINUS vobis- TAOMI- 
 
 i.fr* U NUS 
 
 * vobiscum. 
 
 Et : Iterum ad al- 
 
 tare cojiversus 
 
 dicat 
 
 OREMUS.''^ /^^^' 
 
 KJ MUS. 
 
 Deinde dicitur Offerto- OfertoriumS^ 
 
 num. 
 
 Dum canitur Credo 
 suhdiaconus cum textu : 
 et acohjius cum thuri- 
 bulo cliorum circum- 
 eant. Post conversus 
 sacerdos ad populum 
 di'cat : 
 
 DOMINUS vobis- 
 cum. 
 
 Revvrsus dicat : 
 
 o 
 
 REMUS. 
 
 Et canat cum suis vii- 
 7u'stris Offertorium. 
 
 *^' '* Men oeii to saic tho crede soin tyme. 
 
 When tliei saie liore, loke tliou saie tliyne : 
 This that folouse in cn;j;lishe letter, 
 1 wold thou sayde hit for tho better : 
 
 Here to loke thon take good hede, 
 
 For here is wryten thin englyshe crede." Museum MS. 
 <^ (Vobiscum.) " Non enim hie digne nuinerus personarum, sed Ecrle- 
 siasticse potius unitatis attenditur Sacramentura : ubi scilicet, nee unitas 
 exchidit mnltitiulinein, nee niultitudo violat nnitatem : qiiia et unum cor- 
 pus per niulta nu inbra dividitur, et ex diversis menibris, unun) corpus ini- 
 pletur. Nee in unitate corporis, meniljroruni niultitndo confunditur : nee in 
 pluralitatc niembrorum unius corporis integritas violatur." Pett: Dainiait. 
 cap. xiij.
 
 HDrtiinanum Q^ilTae. 
 
 53 
 
 IIerford. Bom. 
 
 tus est. Crucifixus etiam pro nobis {Et tunc fie t levatio. Herf.) 
 sub Pontio Pilato : passus et sepultus est. Et resurrexlt tertia 
 die secundum scripturas. Et ascendit in ccelum : sedet ad dex- 
 teram Patris. Et iterum venturus est cum gloria judicare vivos 
 et mortuos : Cujus regni non erit finis. Et in Spiritum sanctum, 
 Dominum et vivificantem : Qui ex Patre Filioque procedit. Qui 
 cum Patre et Filio simul adoratur et conglorificatur: Qui locu- 
 tus est per Prophetas. Et unam sanctam Catholicam et Apos- 
 tolicam Ecclesiam. Confiteor unum baptisma in remissionem 
 peccatorum. Et expecto resurrectionem mortuorum. Et vitam 
 venturi saeculi. Amen. 
 
 2uo finite vertat se sactrdos ad Deinde osculatur altare, et ver- 
 popidum et dicat : sus ad populum dicit v. 
 
 D 
 
 OMINUS vobiscum. 
 
 D 
 
 OMINUS vobiscum. 
 
 I^k. Et cum spiritu tuo. 
 Postea dicit : 
 
 ,REMUS. 
 
 Deinde dicat Offertorium. 
 
 .REMUS. 
 
 Et Offertorium. 
 
 ^'' Some writers seem to make this the beg^inning of the " Missa Fide- 
 lium." See Le Brim. tom. i. p. 136, and Gerbert. De Musica. torn. i. p. 
 431. with others. But this is not really opposed to the opinion of the great 
 Ritualists cited above : and depends upon whether the Creed be said or not, 
 either at certain seasons as in the majority of Churches, or as in others, not 
 at all. 
 
 "•^ " After that, fast at hands, 
 
 Comes tho tyme of oflfrande : 
 Offer or leeue whether ye lyst, 
 
 How thou shulde praye I wold tliou wyst." 3Iuseitm MS. 
 •^^ {Offertorium.) The verse is so called, which was s\uig just before the 
 oblation of the elements by the Priest. And it was at this time that anciently
 
 54 ©rtiinartum a^ilTac. 
 
 ^.iKr.u. Bangor. Ehor. 
 
 Post offcrtoriion icro porrigat diaconus Positu laid nianus et 
 
 sacerdoti calicem cinn pattna tt sacri- coniponat hostiavi^ su~ 
 
 ficio : et oscidelur mamim ejus utraque per corporales pannos 
 
 vice. Ipse vero accipicns ab eo calicem : cl dicat : 
 
 ddigoder ponat in loco suo debito super 
 
 ynedium altare : et inclinaio paruynper 
 
 elevet calicem utraque inami offerens 
 
 sacrificium Domino, dicendo liatic ora- 
 
 lionem. 
 
 the people made their offerings. A custom which is even now observed 
 upon certain occasions in some Churches abroad, though fallen into other- 
 wise total disuse in the Roman Communion. Another name, but not a 
 common one, was " Sacrificium." Very much information, I need scarcely 
 remind the reader, is to be found respecting the ancient oblations of the 
 people, the manner of offering, the quality, the restrictions, &c. in the 
 writers both ancient and modern who have treated on the subject. Indeed 
 so much, that in the compass of a note I am scarcely warranted in entering 
 at all upon it : but I must extract a short passage from Walafrid Straho. 
 " Offertorium, quod inter offerendum cantatur, quainvis a prioris i)opuli 
 consuetudine in usum Christianorum venisse dicatur : tamen quis specialiter 
 
 addiderit officiis nostris, aperte non leginnis : cum vere credamus priscis 
 
 temporibus Patres sanctos silentio obtulisse, vel communicasse, quod etiam 
 hactenus in sabbato sancto paschae observamus. Sed sicut supradictum est, 
 diversis modis, et partibus per tempora decus processit ecclesia?, et usque 
 in finem augeri non desinet." De reh. Eccles. c. 22. A remark to the 
 same effect occurs in Hadulp. TuiKjr. De Canon, observ. Prop, xxiij. and I 
 shall add that the custom of singing at this time is as old as the age of S. 
 Augustine, who speaks of it in his lietrart. lib. 2. c. xj. 
 
 It is not easy to say, whether tiie most ancient practice was for the people 
 to approach the Altar: probably not : certainly in tiie Greek Church : and 
 there are various Canons of the Western which forbid women, after per- 
 mission was given to men. TheoduJph Aurelian. Capitular, cap. 6. And 
 the vith of the Saxon Ecclesiastical Institutes, is directed to this point. 
 " We also command, that, at tiiose hours, in which the priest sings the 
 mass, no woman approach near the Altar, but let them stand in their places, 
 and the mass-priest will there receive from tiiem tlie offering wiiich they 
 desire to offer to God. Women should bear in mind their infirmities, and 
 the tenderness of (heir sex, and therefore they shall dread to touch any of 
 tlie holy things, belonging to the services of the church." Thorpe. Antient 
 Laws and Institutes, vol. ii. 407. 
 
 The rule was, in the primitive ages, that nothing should be offered but 
 was proper also to be consumed at the Altar, or at least in the service of 
 the Cliurch : and to this the famous Apostolical Canon is directed. Can. 3.
 
 HDrtimatium a^ilTae. S5 
 
 Herford. Rom. 
 
 2iio dido ministret ea quce ne- '.iuo dictOj Di'aconus porrigit 
 cessaria sunt sacramento : sci- Celeb ranti patenam cum Hos- 
 licet panem, vinum et aquam in tia : quam offerens, sacerdos di- 
 calicem infundens : benedict ione cit : 
 aquie prius a sacerdote petita 
 hoc modo : 
 
 ENEDICITE. 
 
 B 
 
 Sacerdote sic dicente : 
 
 DOMINUS. Ab ipso sis 
 benedicta, de ciijus la- 
 
 Afterwards tliis was further limited to bread and wine, and water, only, by 
 the people : and all else, when offered was looked upon not as for the Sa- 
 crifice, but in a lower respect : as first fruits and pious gifts for the use of 
 the Church and her Ministers. 
 
 An old Ordo Romanus cited by Bona, lib. 2. cap. ix. § 1. thus describes the 
 manner of oii'ering. " Cantores cantant otfertoriura cum versibus, et popu- 
 lus dat oblationes suas, id est panem et vinum, et oflferunt cum Fanonibus 
 candidis, primo masculi, deinde foeminae. Novissime vero Sacerdotes, et 
 Diaconi offerunt, sed solum panem." These fanones as Cassander explains 
 were napkins. The offertorium cum versibus relates to a period when the 
 custom of the people really offering was not neglected : and then not only 
 verses, but even whole Psalms were added to the Offertory proper ; and 
 sometimes, for the collecting took much time, these were sung and repeated 
 again and again. Certainly the Church of England, when she restored the 
 excellent practice of the people's olfering before the Communion, had the 
 highest authority of antiquity both for that, and for the many verses 
 (though not of Psalms) which she has directed to be said by the Priest. 
 
 It is not known when the old custom ceased : the autlior of the Gemma 
 Anima is a witness that money was given instead in his day, the xith Cen- 
 tury: and he states a reason for the change " Quia populo non communi- 
 cante, non erat necesse, panem tam magnum fieri, statutum est, eum in 
 niodum denarii formari ; et ut populus pro oblatione farinae denarios oflfer- 
 ret." Cap. 58. And he adds : " Qui tamen denarii in usum pauperum qui 
 membra sunt Christi cederent, vel in aliquid quod ad hoc sacrificium per- 
 tinet." 
 
 This part of the Liturgy is sometimes called, the " Missa omnium OflTer- 
 entium." Vide Pinius. De Lit. Ant. Hisp. p. 91. 
 
 ^ This is the same as that which is called " Sacrificium" in the Sarum 
 and Bangor rubrics, and in its own succeeding prayer, " Acceptum sit:" 
 doubtless, as being that wliich is about to be consecrated, and offered to the 
 Almighty Father as the liody of his Son. Speaking of this Oblation, Ama- 
 larins says: " facit eam transire per suam secretam orationeni ad nomen 
 hostiee, sive muneris, donive, vel sacrificii, seu oblationis." Prof. 2. de 
 Evcles. Off:
 
 56 
 
 ©rDinacium Q^iffac. 
 
 Sarim. 
 
 Bangor. 
 
 Ebor. 
 
 Oratio. 
 
 SUSCIPE, sancta Trinitas, banc oblationem qiiam ego (miser 
 et, Ebor.) indignus peccator ofiero in lionore tuo et beatas 
 Mariae, et omnium sanctorum tuorum, pro peccatis et offensioni- 
 bus nieis: pro sahite vivoruni et requie (omnium, Saru/n.) fidelium 
 defunctorum. In nomine Patris, et Fiiii, et Spiritus sancti. 
 Amen. 
 
 Iie7}i calkem cum vino 
 et aqua'" et dicat : 
 
 ACCEPTUM sit 
 omnipotentiDeo, 
 sacrificium istud : in 
 nomine Patris et Filii 
 et Spiritus sancti. 
 Amen. 
 
 J)icfa oratione 2ua dicta 
 
 reponat calicon, et cooper iat cum corpo- 
 
 ralibus : ponatque pancm super corpora- 
 
 lia decenter, ante caliccm linum ct aquain 
 
 continentem, et osculetur patenam et re- 
 ponat earn a dextris super altare sub 
 
 corporalibus, parum cooperiendo. 
 
 *' (Immaculatam.) A word foiiiul only in the Roman Use: and can be 
 used solely with reference to the All-pure IJody, which it is about to be. 
 
 '" Upon the mixing of water with the wine, I have sp(jk.en at some length 
 in the Preface. During the Mixture, in the Ambrosian Missal, there was
 
 HDrDinadum a^iffae. 
 
 SI 
 
 Herford. 
 
 tere exivit sanguis et aqua. In 
 nomine Patris. etc. Amen. 
 E( posted surnat patenam cum 
 hostia et ponat super calicevi, et 
 tenens calicevi in inanibus suis, 
 dicat devote : 
 
 SUSCIPE, sancta Trinitas, 
 banc oblationem quam ti- 
 bi ofFero in memoriam passio- 
 nis Domini nostri Jesu Christi, 
 et pi'ffista, ut in conspectu tuo 
 tibi placens ascendat, et meam 
 et omnium fidelium sahitem 
 operetur Eeternam, per Chris- 
 tum. 
 
 Rqm. 
 
 SUSCIPE sancte Pater, om- 
 nipotens aeterne Deus, 
 banc immaculatam^9 Hostiam, 
 quam ego indignus famulus 
 tuus offero tibi Deo meo vivo 
 et vero, pro innumerabilibus 
 peccatis et ofFensionibus et neg- 
 ligentiis meis, et pro omnibus 
 circumstantibus, sed et pro om- 
 nibus fidelibus Christianis vivis 
 atque defunctis : ut mihi et illis 
 proficiat ad salutem in vitara 
 seternam. Amen. 
 
 Qua dicta reponat calicein, et 
 cooperiat eum cum corporalibus: 
 ponat que panem super corpora- 
 lia decentev, ante calicem vinum 
 et aquayn continentem, et oscu- 
 letur patenam : et repoiiat earn 
 a dextris super altare sub cor- 
 poralibus, parum cooperiendo. 
 
 Deirulefaciens Crucem cum ea- 
 dem patena, deponit Hostiam 
 super corporate. Diaconus mi- 
 nistrat vinwn, subdiaconus a- 
 quam in Calice : et aquam mis- 
 cendam in Calice sacerdos berie- 
 dicit, 4* dicens -."^^ 
 
 DEUS, qui humanse sub- 
 stantise dignitatem mira- 
 biliter condidisti, et mirabiliuS 
 reformasti : da nobis per hujus 
 aquae et vini mysterium, ejus 
 Divinitatis esse consortes, qui 
 
 appointed to be said : " De latere Cliristi exivit sanguis et aqua pariter." 
 
 ■" This and tlie following prayers before the Secret were added to the 
 Roman Use about the year 1050, and are still omitted in many of the Mo- 
 nastic Missals.
 
 58 ©rDinarium ^iCTae* 
 
 Sarum. Bangor. Ebor. 
 
 "•' The use of Offerimm and not Offero, as before in the oblation of llie 
 Bread, is very remarkable ; nor is Boua's note less important. " Regredior 
 ad Sacerdotem, qui Calicem aqua mixtnm Deo offert dicens, Ojferimus,&i.c. 
 cumque in panis oblatione singulariter dixerit Offero, hie pluraliter ait 
 Offerhnu.s, quia nimirum Romano Ritu eandem Orationem simul cum Sa- 
 eerdote in Missa solemni recital Diaconus, qui antea vinum Calici infudit, 
 et olim Sanjjuinem populo ministrabat. Nequeobstat, qtiod privataj Missse 
 sine Diacono celebrantur, et nihilominus Sacerdos dicit Offerimns, quia 
 formula; pro solemni Missa institute in privata non mutantur." Tom. iii. 
 p. 217. Compare Sala's Note upon this passage.
 
 o 
 
 SDrDmarium ^iOae* 59 
 
 Herford. Rom. 
 
 humanitatis nostrae fieri digna- 
 tus est particeps, Jesus Chris- 
 tus Filius tuus Dominusnoster: 
 Qui tecum vivit et re^nat in 
 unitate Spiritus sancti Deus, 
 per omnia saecula saeculorum. 
 Amen. 
 
 Posiea accipit Calicem, et offtrt, 
 dicens : 
 
 ^FFERIMUS'- tibi, Do- 
 mine, calicem salutaris, 
 tuam deprecantes clementiam : 
 ut in conspectu divinae Majes- 
 tatis tuae, pro nostra et totius 
 mundi salute cum odore suavi- 
 tatis ascendat. Amen7^ 
 Dcindefacit signuvi Crucis cum 
 Calice, et ilium ponit super cor- 
 porate, et palla cooperit ; turn 
 junctis manibus super altare, 
 aliquanlulum inclinatus dicit : 
 
 IN spiritu humilitatis, et in 
 animo contrito suscipiamur 
 a te Domine : et sic fiat sacri- 
 ficium nostrum in conspectu 
 tuo hodie, ut placeat tibi, Do- 
 mine Deus. 
 
 Erectus expandit vianus, cas- 
 que in ahum porrectasjungens, 
 
 ^^ After this prayer, the Subdeacon (at High Mass) is ordered by the 
 Ritus celehr. Missani. tit. vij. 9. to receive the Paten from the Deacon, and 
 liold it covered with the veil, standing beliind the Priest, until the Pater 
 noster. I mention this, as it seems to be a relic of a very ancient custom ; 
 and now observed, merely through a tradition, without any particular ob- 
 ject. When the people were in the habit of making large oblations, and 
 these were to be offered upon the Paten, this latter was of course propor- 
 tionably large : and having thus answered its purpose, was for a time re- 
 nioved, in order that it might not incommode or interfere with the Priest in 
 the discharge of his Office.
 
 6o ©rtiinarium Q^iflTac. 
 
 Sarum. Basgor. Ebor. 
 
 Hoc perac/o accipiat thuribulum a diu- 
 cono et thiirificet sacrijicium : viddictt 
 ultra ter signum cnicisjaciens^ et in cir- 
 ciiitu et ex utraque parte calicis et sacri- 
 ficii: dcinde locum inter se et alt are. Et 
 dian thurijicat dicat : 
 
 DIRIGATUR Dominead te oratio 
 niea, sicut incensum in conspectu 
 tuo. 
 
 '^ " Qiianuis er<jo in liac invocatione ncc Spiritiis Sanctiis expressis 
 vprbis nominetur, et nonnulla? voces insint, qu<e Deum Patreni designare 
 videntur : imuni tamen verbiini. Vent, palam facit Eeclesiam ad Deum Pa- 
 trem se non convertere, quippe quae ex sacrae Scripturae loquendi more, non 
 nisi Persouarum duanim alterutrum quae missae fuerunt, aiit Filiiim scili- 
 cet, aut Spiritiim Sanctum invocare consuevit. Quinimmo cum ad Patrem 
 refertur oratio, dici solet : mitte Spiritum sanctum ; sen quoad Filium, mitte 
 Hedemptorem, Ajjnum mitte, qui mundi peccata delet. Cum autem hoc 
 loco intelligi nequeat precem ad Filium spectare, necessaria consecutione 
 lit Spiritum Sanctum designari." Le Bruit, torn. i. 160.
 
 HDrtiinadum Q^iflae. 6 1 
 
 V 
 
 P 
 
 Herford. Rom. 
 
 elevatis ad ccelinn ocidis, el s!a- 
 tim dimissis, dicit : 
 
 'ENI"^ sanctificator, omni- 
 potens oeterne Deus : 
 benedicit oblata, prosequendo, 
 et bene 4* die hoc sacrificium 
 tuosancto nomini pra^paratum. 
 Postea"^^ benedicit incensum di- 
 cens . 
 
 >ER intercessionem beati 
 Michaelis Archangel! stan- 
 tis a dextris altaris incensi, et 
 omnium electorum suorum, in- 
 censum istud dignetur Domi- 
 nus bene •[« dicere, et in odo- 
 rem suavitatis accipere. Per 
 Christum Dominum nostrum. 
 Amen. 
 
 Et accepto thuribido a Diacono, 
 incensat oblata, dicens : 
 'NCENSUM istud a te be- 
 nedictum, ascendat ad te 
 Domine, et descendat super 
 nos misericordia tua. 
 Deinde incensat altare dicens : 
 Ps. 140. 
 
 ^IRIGATUR, Domine, o- 
 
 ratio mea sicut incensum 
 
 in conspecto tuo : elevatio ma- 
 
 I 
 
 D' 
 
 '^ The Deacon is here directed to say, " ministraiite naviculam, Benedi- 
 cite Pater reverende." Ritus celehr. tit. vij. 10. Tlie plural is used, ac- 
 cording to a custom wliich became general from about the vith Century, of 
 thus addressing persons of dignity, or to whom from their peculiar offices, 
 reverence was due. This was certainly later than the age of S. Jerome, or 
 of S. Augustine, who writing to the Bishops of Rome, say : " tua Bcati- 
 tudo," " Sanctitas tua," and the like. But on the contrary, " Beatitudo 
 vestra" and " Reverentia vestra" are common in the Epistles of S. Gregory 
 at the end of the 6th Century. The term " Sanctitas vestra" is to be found, 
 as applied to a Council, about A.n. 390. Con il. Carthog,
 
 62 fiDrtinanum ^ilTac. 
 
 Sarum. Bangor. Ebojl 
 
 Postea thurffice/ur ipse 
 sacerdos oh ipso diaco- 
 no : et subdiaconus de- 
 ferat ei textinn deoscu- 
 landinn: dcinde acoly- 
 tus ihurificet chorum?^ 
 
 His itaque pcractis : eat sacerdos ad de.r- Interim Javet maims et 
 trum cornu''' altaris, et abluat vianus'^ dicat : 
 dicens : 
 
 '« " Iuci|)ii!iis a rectoribus cliori. Di-iiule supcrioreni pradiim ex parte 
 cantoris. Eodem ordiiie secuiulas, exinde priinas formas : ita (piod ipse piier 
 singulos clericos inccnsaiido illis inclinet: subsequente illmii diacono cum 
 textu ab omnibus deosculando. Si episcopus celebraverit et duplex festum 
 fuerit, duo venient cum thuribulis, et duo subdiaconi cum duobus textibus 
 \el reliquiis. Si autem episcopus non celebraverit, et duplex festum fuerit: 
 texUun deferat acolytus ex parte cantoris. Primo autem thurifirandus est 
 cantor qui slat in medio cliori cum ca-teris rectoril)Tis cbori, scilicet in festis 
 majoribus duplicibus tantum : deinde principales rectores cliori ex utraque 
 parte sunt, exinde duo rectores secundarii, postea clionis more solito eodem 
 quoque ordine sequantur textns. Quando vero non dicitur Credo, tunc im- 
 mediate post Oremus et Off'crtorium accedat diaconus et ofl'erat sacerdoti 
 calicem cum patena, et ca?tera solito more expleantur: et thurificet totum 
 sacrificium more solito. Sed chorus non thurificetur. Nunquam enim in- 
 censatur chorus post evanpelium ad mis.sam, nisi (piando dicitur Credo, sed 
 tunc semper." Ruhr. Miss. Snr. 
 
 " The read(r will find some remarks above, Note U). as to which side is 
 here meant. In almost all Cliurches, I believe, we find the Piscina upon 
 the Epistle side of the Altar. S. Cyril testifies to the anti(iuity of this ob- 
 servance during the Holy Service, and teaches us its meaning. " Ye saw
 
 DWinarium a^ilTac. 
 
 63 
 
 Herford. 
 
 Rom. 
 
 nuum mearum sacrificium ves- 
 pertinum. Pone, Domine, cus- 
 todiam ori meo, et ostium cir- 
 cumstantise labiis nieis : ut non 
 declinet cor meum in verba ma- 
 litiae, ad excusandas excusa- 
 tiones in peccatis. 
 J)um reddit thurihulum Dia- 
 cono, dicit : 
 
 ACCENDAT in nobis Do- 
 minus ignem sui amoris, 
 et flammam seternse charitatis. 
 Amen. 
 
 Postea incensatur Sacerdos a 
 Diacono, deinde alii per ordi- 
 nem. 
 
 Et postea eat ad ahluendum ma- 
 nus suas. Et in eiindo dicat 
 totum hymnum : 
 
 Interim sacerdos lavat vianus 
 dicens : Ps. 25. 
 
 then the Deacon give to the Priest water to wash, and to the Presbyters 
 who stood round God's altar. He gave it, not at all because of bodily de- 
 filement ; no; for we did not set out for the Church with defiled bodies. 
 But this washing of hands is a symbol that ye ought to be pure from all 
 sinful and nnlavvful deeds : for since the hands are a symbol of action, by 
 washing them we represent the purity and blamelessness of our conduct. 
 Hast thou not heard the blessed David opening this mystery, and saying, / 
 will wash my hands in innocenty, and so ivill I compass thine Altar, O Lord? 
 The washing therefore of hands is a symbol of immunity from sin." Cate- 
 chetical Lect. Oxf. Trans, p. 273. 
 
 So also we are told in the Apostolical Const, b. viii. c. 11. The water 
 which at this time is poured upon the Priest's hands, "is a sign of the 
 purity which befits a soul consecrated to God." 
 
 " " Saye pater noster, get up standande, 
 Al tho tyme tho prist is wasshande : 
 Til after washing tho priste wil loute 
 Tho auter, and sithen turne aboute : 
 Then he askes with stille steven, (m singitig: " stave.") 
 Ilk monncs prayers to god of hcuen." Mvscnm IMS.
 
 64 
 
 Sarum. 
 
 ©rninarium a^iflac. 
 
 Bangor. 
 
 Eror. 
 
 LAVABO inter in- 
 nocentes nianus 
 meas : et circumdabo 
 altare tuuni, Domine. 
 Et hyninuni : 
 
 VEM creator spi- 
 ritus, mentes tu- 
 onim. 
 
 MUNDA me Domine ab onini in- 
 quinamento mentis et corporis : 
 ut possini mundatus implere opus sanc- 
 tum Domini. 
 
 Deinde revert at se, et 
 stans ante altare incli- 
 iiatoque capite et cor- 
 pore, junctis manibus 
 dicat orationem : 
 
 Diacomis inte- 
 rim ipsum al- 
 tare in sinistra 
 cor nil thuriji- 
 cante et rdi- 
 quias in ore so- 
 li to in circu- 
 iter. ^bl litis 
 manibus sacer- 
 dos revertat se 
 ad altare ad 
 divijium sei'vi- 
 tiimi exeqiien- 
 dum : diaconus 
 et subdiaconus 
 suis gradibus 
 supradicto ino- 
 do se tencant. 
 Deinde sacer- 
 dos slans ante 
 altare inclinato 
 capite et cor- 
 pore, junctis 
 manibus dicat: 
 
 Postea ante medium 
 allaris inclinatus dicat:
 
 ©tOinatium ^ilTac. 
 
 65 
 
 Herford. 
 
 Bom. 
 
 LAVABO inter innoceiites 
 manus meas. e(c. : usque 
 infineni : Cion Gloria Patri c( 
 Sicut erat. 
 
 VENI creator, excepto ver- 
 sa, Dudura sacrata. (adu 
 versa, Emitte spiritimi tuum, 
 et creabuntur. Et renovabis 
 faciem terrifi. 
 Oratio. 
 
 URE igne sancti Spiritus 
 renes nostros et cor nos- 
 trum, Domine, ut tibi casto cor- 
 pore serviamus et mundo corde 
 placeamus. Per Christum Do- 
 minum nostrum. 
 Postea revertatar in medium 
 allaiis, stando et inclinaj^do se 
 ad altare conjunctis manibus, et 
 dicat : 
 
 Deinde aliquantum inclinatus in 
 medio altaris, junctis manibus 
 super eo, die it :
 
 66 
 
 SDrtiinarium Q^ilTae. 
 
 Sari'm. Bangor. Ebor. 
 
 IN spiritu hurailitatis et in animo contrito suscipiamur, Doniine, 
 a te : et sic fiat sacrificium nostrum (in conspectu tuo : Sa- 
 rum) ut a te suscipiatur hodie, et placeat tibi Domine Deus. 
 (mens. Ebor.) 
 
 Et erigens se deosculetiir altare a dextris 
 sacrifcii : et dans bencdictionem ultra 
 sacrificium, postea signet se, dicens : 
 
 Et inclinando et ingre- 
 diendo osculetur altare, 
 et signet sacrificium di- 
 cendo : 
 
 SIT signatum + Or- 
 el in atum 4* ^^ 
 sanctificatum 4- hoc 
 sacrificium nostrum. 
 
 IN nomine Patris, et Filii, et Spiritus 
 sancti. Amen. 
 Deinde vert at se sacerdos ad populum, 
 et tacita voce dicat : 
 
 Post versus ad popu- 
 lum dicat : 
 
 " Micrologus says, \vliitli proves that in his tiino there was little autho- 
 rity for the use of this prayer : " Deinde inclinatus ante altare dicat hanc 
 orationem, non ex aliquo ordine, sed ex ecclesiastica consuetudine." It 
 does not occur in either of the English Uses : and there is no reason to re- 
 gret that it never was introduced. Independently of objectionable matter, 
 it savours of anytliing but antiquity, and contains a jjassage which the
 
 OtOinatium ^ilTac. 
 
 67 
 
 Herford. 
 
 Iy spiritu humilitatis et ani- 
 mo contrito suscipiamur a 
 te, Domine : et sic fiat sacri- 
 ficiuni nostrum ut a te suscipia- 
 tur hodie, et placeat tibi Do- 
 mine Deus. 
 
 Tu7ic erigat se, et osculetur al- 
 tare in dextra parte calicis. 
 Deinde teneat manus suas Jujic- 
 tas supra calicem et dicat : 
 
 VEXI Sanctificator, omni- 
 potens aeterue Deus. 
 Tunc signet calicem dicens : 
 
 BENE + Die et sanctifica 
 hoc sacrificium, quod tibi 
 est prseparatum. 
 
 Rom. 
 
 SU.SCIPE,'-' saneta Trinitas, 
 banc oblationem, quam ti- 
 bi offerimus ob memoriam pas- 
 sionis, resurrectionis, et ascen- 
 sionis Jl'SU Christi Domini uos- 
 tri : et in honore beatee Marias 
 semper virginis,et beati Joannis 
 Baptistae, et sanctorum Apos- 
 tolorum Petri et Pauli, et isto- 
 rum et omnium Sanctorum : 
 ut illi? proticiat ad lionorem, 
 nobis autem ad salutem : et 
 illi pro nobis intercedere dig- 
 nenter in ccelis, quorum memo- 
 riam agimus in terris. Per eum- 
 dem Christum Dominum nos- 
 trum. Amen. 
 
 Posted osculdtur altare, et -ver- 
 sus ad populurn, 
 
 Et signet seipsum : 
 
 IN nomine Patris, et Eilii, et 
 Spiritus sancti. Amen. 
 Deinde vertat se ad populurn et extenderis etjungens manus,:0' 
 dicat : ce paululum eleiata, dicit : 
 
 acutest \rriters of the Church of Rome feel to be a difficulty, and fail satis- 
 factorily to explain : viz. " ut illis proficiat ad bonorem." Like the famous 
 prayer in the Offertory of the Missa defnnctonim, " Libera animas omnium 
 
 Fidelium defunctorum de poenis Inferni ne absorbeat eas Tartarus, ne 
 
 cadant in obscurum," no one is allowed to be a Catholic who rejects it, 
 or takes it in anv other than an unnatural and twisted sense.
 
 68 
 
 0rt)inarium Q^iffac. 
 
 Sarum. Basgor. 
 
 OJIATE^' fratres^^ et sorores"^ pro 
 me: ut meum pariterque vestrum" 
 acceptum (aptum, Bangor.) sit Domino 
 Deo (uostro, Bangor.) sacrificium. 
 
 Bcsponsio chri priva- Responsw cho- 
 tim : ri privatini : 
 
 SPIRITUS siancti gratia illuminet 
 cor tuum et labia tua, et accipiat 
 Doniinus disne hoc sacrificium laudis 
 de manibus tuis, pro peccatis et offen- 
 sionibus nostris. 
 
 Ebor. 
 
 ORATE fratres et 
 sorores pro me 
 peccatore : ut meura 
 pariterque vestrum 
 Domino Deo acceptum 
 sit sacrificium. 
 Chorus secrete respon- 
 deat : 
 
 EXAUDIAT te 
 Dominus in die 
 tribulationis : usi/ue 
 Memor sit omnis sacri- 
 ficii tui. 
 
 Et rciersiis adaltaresacerdos:^ secretas Post versus ad altare 
 orationes^ dicat juxta numerum ante- dicat secretas: el con- 
 dictarum et ordinem ante epistolam, cludat : 
 
 * " And thenk then for thi synn. 
 
 Thou art no«jht worthe to praye for hyni : 
 Bot when thou prayes God lok.es thi wille, 
 If hit be cjode forgetis thin ille." Museum MS. 
 *' (Fratres.) Csecilius in the Dialogue of .Vi«Mr/iw -Fe/iJ complains that 
 the Chri>tians made use of this term, in addressing one another, taking it in 
 the abominable sense in which the Pagans abused it : to which Octavius 
 replies: " Sic nos quod invidetis Fratres vocamus, ut unius Dei parentis 
 homines, ut consortes fidei, ut spei cohaeredes." See this argument well 
 treated in a tract by Kort/iolfus, " de Calumniis Paganonim in veteres 
 Christianos sparsis." p. 168. 
 
 " (Orate fratres et sorores. Sar.) " Se quidem Sacerdos comparat, ut in 
 Saticta Sanctorum pedem inferat, et ut ita dicam, Fidelibus vale dicit, quos 
 non ante visurus est, qiiam Sacrificium consummaverit." Le Bruti.tom. i. 
 p. 18"2. The custom of saying *' et sorores," is to be found in some very an- 
 cient Missals: but does not seem to have been at any time adopted into the 
 Roman l"se. 
 
 ** (I't meum pariterquer vestrum.) The 5th Chapter of J'art "2, Sect. 1. of 
 Van Espeti's Jus Ecclesiasticum Universum, concerns the " Honorarium :" 
 a payment in money extra Missam which took the place of the old offerings, 
 and these of course could only be made by thnve w ho were present, and com- 
 municants. After a dis(iuisition upon tlie benefit (if any ) which can be pro- 
 cured bv purchasing of Masses, he cojjcludes: • Kt licet Sacerdos etiam
 
 DrDinatium agilTae. 
 
 69 
 
 Herford. 
 
 ORATE fratres ad Domi- 
 nuui, ut ineum pariter et 
 vestrum in conspectu Domini 
 acceptum sit sacrificium. 
 
 Rom. 
 kKATE fratres : ut meuin 
 ac vestrum sacrificium 
 acceptabile fiat apud Deum 
 Patrem omnipotentem. 
 
 o 
 
 Tunc reversus ad altarc. secrete 
 dicat : Oremus. Delude dicat 
 sub silentio secretas eodem modo 
 
 Minister^ sen circionstanles res- 
 pondent : 
 
 SUSCIPIAT Dominus sa- 
 crificium de manibus tuis 
 ad laudem et gloriam nominis 
 sui, ad utilitatem quoque nos- 
 tram, totiusque Ecclesise suae 
 sanctse. 
 
 Sacerdos subniissa voce die it, 
 Amen. 
 
 Deinde^ manibus extensis, ab- 
 solute sine Oremus ^^ subjungit 
 Orationes secretas. 
 
 pro absentibus orare et Sacrificium offerre queat : niliiloniinus iudubitatum 
 est ; et constat ex precibus, quae tempore Sacrificii dicuntur, Missam spe- 
 cialiter pro circumstaiyibus, sive prsesentibus ofl'erri : ipsosque fideles pra;- 
 sentes una cum Sacerdote oii'erre ; adeo ut ipse Sacerdos convei'sus ad 
 populum dicat : " Orate Fratres : ut meum &c." Hinc Ecclesia a suis pri- 
 mordiis rigide mandavit Jidelihus, dlehus Dominicis festisquc Missariim so- 
 lemniis devote assintere: at nullibi mandavit, ut quis missam pro se Qelebrati 
 inret." 
 
 ** '* Then tho prest gos to liis boke, 
 
 His preuy prayers for to loke : 
 
 Knele thou doun and say then this, 
 
 That next in blak vvryten is : 
 
 It wil thi prayere mikel amende, 
 
 If thou wil hohle up bnthe thi hende : 
 
 To god with gode deiiocion, 
 
 When thou sayes tliis oreson." Museum i\JS. 
 
 ^^ These Si-crrts varied with the day, as did the Collects or (iradiial, iS.c. : 
 and were sometimes one only, sometimes more. In ancient AISS. we com- 
 monly find fiiese prayers called "super oblata," and although A malarius , 
 lib. 3. cap. 20, with others of no less authority, decide that the name Secnta 
 was given, because they were said secrete, yet it is not iniprobal)le that the 
 name arose " a secretione donorum et oblationuni." These prayers are 
 entitled in the Sannn, York, and tlie other EiigliNli Missals, .sometimes
 
 7° 
 
 Sarlm. 
 
 ita incipiens : 
 REMUS. 
 
 o 
 
 ©tuinarium a^iffae. 
 
 P 
 
 Bangor. 
 
 ita dkem : 
 .RE- 
 MUS. 
 
 o 
 
 2uibus Jinilis dicat sa- 
 ctrdos aperta voce : 
 
 >ER omnia^ saecu- 
 la saeculorum. 
 
 Et cuvi per 
 rdnerit ad ul- 
 iimum Per do- 
 minum dicat 
 usqut ad Per 
 omnia saecu- 
 la sseculoruni, 
 qiwd aperta 
 voce incipial le- 
 ge re she call- 
 tare cum pru- 
 fatione. 
 Manibus non levatis donee dicitur Sur- 
 sum corda. Et tunc accipiat subdiaco- 
 nus offertoriiim {sudarium. Bangor) et 
 patenam, de manu diaconi, ipsam pate- 
 nam tenmdain quousque Pater noster di- 
 citur : quam acolyto ofj'ertorio coopcrtam 
 commit tat in gradu, scilicet post diaco- 
 nian interim constitufo. 
 
 Ebor. 
 ER Dominum nos- 
 trum Jesum Chris- 
 tum filium tuum : qui 
 tecum vivit et regnat 
 in unitate Spiritus 
 sancti Deus. 
 Et dicat : 
 
 PER omnia saecula 
 saeculorum. 
 Cian alia voce. 
 
 Et sequatur prafatio. 
 
 sccretnm : hy\i tlio nsiiul uay of spcakiiic of llicm, is tlie " secretae," i.e. 
 orationes. 
 
 ^* (Sine Oremvs. Rom.) This seems a remarkable variation from the 
 English rubrics. The reason of it is said to be, because in the Roman 
 Ciiurch, all tlie prayers which come between tlie Offirtonj and the Secret, 
 have been considered (since they were introduced) as a part of that prayer : 
 and to he included in the Orrmu.s before the ("►ffertorv.
 
 jaDtDinatium Q^iffae* 
 
 Herford. Rom. 
 
 et ordine quo collectte dicdc fue- 
 runt ante epistolam. 
 
 71 
 
 2uihus dictis. 
 
 Suibiis jinitis, cum penenen't 
 ad conclusione??!, dura voce di- 
 cit : 
 
 ^ER omnia ssecula saeculo- 
 rum. 
 
 ponat vianus super altare et di- 
 cat prafationem. 
 
 Cum Prafatione. Pr^fatio in- 
 cipitur ambabus manibus positis 
 hinc inde super altare : quas 
 aliquantulum elevat, cum dicit 
 Sursum cord a. Jungit eas ante 
 pectus^ et caput inclinat, cum 
 dicit, Gratias agamus Domino 
 Deo nostro. Deinde disjungit 
 matiusy et disjunctas tenet usque 
 adjinem Pr^falionis: quafinita, 
 itcrum jungit eas, et inclinatus 
 dicit, Sanctus. Et cum dicit, 
 Benedictus qui venit, sig/nim 
 Crucis sibi producit a /rente ad 
 pectus. 
 
 " *' Then he begynucs per omnia, 
 And sithen sursum corda : 
 At tho cnde sayes sanctus thr^se, 
 In excelsis he neuens twyse : 
 Als fast as ever yt he has done, 
 Loke tho thou be redy sone : 
 And say these wordis with stille steven, 
 Priuely to god of heuen." Museum MS.
 
 72 £Drtiinariiim a^ilTac. 
 
 Sarum. Bangor. Ebor. 
 
 Hoc viodo incipiantur^ omncs prafu- Prajatio coininimis. 
 tiones^ ad inissam per totiun immim, tain 
 injeriis quam injcsiis : 
 
 PER omnia soecula saeculorum. A- T)ER omnia saecula 
 
 men. Dominus vobiscum.^ Et X^ saeculorum. Do- 
 
 cum spiritu tuo. Ilic eltvet sacerdos minus vobiscum. Sur- 
 
 vianus dicens : Sursum corda.^^ Ha- sum corda. Gratias 
 
 bemus ad Dominum. Gratias agamus agamus Domino Deo 
 
 Domino Deo nostro. Dignum et jus- nostro. 
 tum est. 
 
 *^ {Incipiantiir.) Properly the " Per omnia sitcula saeculorum" is not 
 the beginning of the Preface, but the conclusion of the Secret. Eut from 
 the custom of the Priest's here raising his voice, and the Preface imme- 
 diately succeeding, it not unnaturally though incorrectly, would be so 
 looked upon. 
 
 ^ {Prcefutioncs.) So called, as being nn introduction to the Canon or 
 solemn part of the Service. In the Greek Cliurcli only one Preface is used : 
 anciently in the West there was a greater number than at present: whicii 
 was about the twelfth century reduced to ten. Pope Pelagius (in a letter 
 to the Bishops of Gaul, quoted by almost all tiie Ritualists) enumerates 
 nine Prefaces only, proper to certain days. These are mentioned in tlie 
 Leofric Missal, preserved in the Bodleian Library, and I shall quote tiie 
 passage, on account of the celebrity of that volume. 
 
 " Epistohi Pelat/ii Papa. Pelagius sanctae Komanae ecclesiae episcopus 
 novum pra-fationes tantnm modo mandat esse obscrvandas. Unam in na- 
 tale Domini. Quia per incarnati verbi. Aliam in quadragesima. Qui 
 corporali jejiinio. Tertiam in pascha. Te quidem onnii tempore. Quar- 
 tam in ascensione Domini. Qnintam in Pentecoste. Sextam de sancta 
 Trinitate. Septimani de sancta cruce. Octavam de Vpostolicis. Novam 
 pro defunctis." 
 
 To these a tcntli was afterwards added, in iionour of the Blessed Virgin, 
 which is mentioned as to be used also in the English Church, by the I4th 
 Canon of the Synod of Westminster, a. D. 1 17.'>. Wifhins. Concilia, tom. i. 
 p 478. 
 
 As to the .'Epistle of Pelagius, just cited, I must observe tliat Cardinal 
 Bona doubts its authenticity : his observations should be consulted. Lib. ii. 
 cap. 10. And tlie very learned .Stcplien Baluze agrees with Bona: to 
 which we nmst add that the Epistle is rejected l)y Lahbc ui)d Cossart, Cone. 
 tom. V. p. 931. In some of the most ancient AISS. which are extant, for 
 example, the famous one formerly Queen Christina's of Sweden, now in tiie 
 Vatican, the Preface is called Immolatio, and sometimes, Contrstatio Missce, 
 because, snys Ihmn, "in <a Siicndos audita \ oce popiili. vel fieri, sive
 
 HDrDinarium a^iflae* 73 
 
 Herford. Rom. 
 
 Jd dicendam vel cantandam Sequens Prafatio dicitur per 
 prfefalionem, eiigat se saccrdos annum in omnibus Festis et 
 honeste, et ponat manus super Feriis quce propriam non ha- 
 altare ex utraque parte calicis, bent : 
 et dicut hoc modo : 
 
 PER omnia saecula SEeculorum. Amen. Dominus vobiscum. 
 Et cum spiiitu tuo. Sursum corda. Habemus ad Dominum. 
 Gratias agamus Domino Deo nostro. Dignum et justum est. 
 
 Ministri asserentis dignum et justum esse Deo gratias agere, contestatur 
 veram esse banc populi assertionem : tum solemni gratiarura actione se et 
 fideles disponit ad tremenda mysteria, quibus Cbristi corpus immolatur." 
 It is styled in tlie Mozarabic Missal, Tnlatio : of which there appears to be 
 no satisfactory interpretation. 
 
 The Preface is of that high antiquity, occurring in the Liturgy of S. 
 James, and being spoken of by S. Cyprian, S. Cyril, and other Fathers, as 
 of common use in their time, that we cannot attribute its introduction to 
 any age later than the Apostolic. 
 
 ^^ There is no direction here, and probably the custom of tlie Church of 
 England was, at this " Dominus vobiscum," not to turn, as at all other such 
 salutations, toward the people, but continue still to face the Altar. I men- 
 tion it on account of the reason of this, having by some been referred to the 
 very ancient practice of the Greek Churches, of shutting in the Sanctuary at 
 this time, and enclosing the Priest within the curtains, and a veil : which, of 
 course, would so far account for it, as he and the people could not for a 
 time see one another. Vide, Cavulieri. Opera, torn. v. p. 65. and Le Briin. 
 torn. i. p. 186. But compare also Amalarius. lib. iii. cap. 9. who gives other 
 reasons for the exception in this case. 
 
 *' Sursum corda.) This invitation is to be found in all the Liturgies both 
 of the Eastern and Western Churches : and without doubt is of Apostolical 
 authority. S. Cyprian especially alludes to it, in his treatise de Oratione 
 Dominica. Opera, p. 213. " Sacerdos ante orationem prasfatione prasmissa, 
 parat fratrum mentes dicendo, Sursum CWv/w," &c. And S. Augustine : 
 " Tenetis sacramenta ordine suo. Primo post orationem admonemini sur- 
 s<im habere cor. Ideo enim cum dicitur, Sursum cor, respondetis : Habe- 
 mus ad Dominum. Sequitur Episcopus vel Presbyter qui offert, et dicit, 
 Gratias agamus Domino Deo nostro ; et vos attestamini, Dignum et justum 
 est." Serm. 217. Edit. Benedict. In some of the old Sacramentaries, the 
 Canon begins with the words, " Sursum Corda." As in the Gelasian. 71io- 
 mas. Codex. Sac. pag. 196.
 
 74 ©minarium Q^ilTac. 
 
 Sarim. Bangor. Ebor. 
 
 Hac prafatio est quo- 
 iidiana. 
 
 VERE dignum et justum est, aequum et salutare, nos tibi 
 semper, et ubique gratias agere : Domine sancte. Pater 
 omnipotens, a'terne Deus : per Christum Dominuni nostrum. 
 Per quern Majestatem tuam laudant Angeli, adorant Domina- 
 tiones, tremunt Potestates. Coeli, ccelorumque virtutes, ac beata 
 seraphiu, socia exultatione concelebrant. Cum quibus et nostras 
 voces, ut admitti jubeas deprecamur, supplici confessione di- 
 centes : 
 
 Sequitur Sanctus.9- Dum sacerdos dicit 
 Sanctus, sanctus, erigat panonper bra- 
 chia sua etjungat manus suas, usque ad 
 h(ec verba In nomine Domini : tunc sem- 
 per signet se in facie sua. 
 
 SANCTUS, Sanctus, Sanctus,^' Dominus Deus Sabaoth. Pleni 
 sunt coeli et terra gloria tua : osanna in excelsis. Benedic- 
 tus qui venit in nomine Domini : osanna in excelsis.^* 
 
 Deinde confestim ma- 
 jiibus junclis et oculis 
 elevatis incipiat Te igi- 
 tur clementissime Pa- 
 
 ^^ This is the Seraphic Hymn: and called " Epinicion" or triumphal, by 
 the Greeks. It is not pos.sil)le to say at how early a period it was added to 
 the Liturgy : most probably from the very first. Some have attributed its 
 introduction to Pope Sixtus the 1st, but whicli proves its very great anti- 
 quity, he did not introduce it, but ordered tliat it should be begun by the 
 Priest, and continued by tlie people witli him. Tliis is stated also by Ba- 
 rouius A.D. 142. See Bona: and Cavalicri. torn. v. p. (W. This hymn, as 
 the " Gloria in excelsis," was in some cliurclies mutilated and defaced by 
 interpolations: it is to tliesc that Archbishop Lanfranc alludes in his Sta- 
 tutes, cap. .'3, wliere lie orders all to bow towards the Altar during its reci- 
 tation, " nisi versus interponantur." Openi. p. 271). Vide also Gcrbcrt. 
 torn. i. p. 44.5. 
 
 Goar, in liis notes to the Liturgy of S. Chrysostom, reckons four Litur- 
 gical Hymns. I.Gloria in Excelsis. 2. The Cherubic : "Qui C'lierubin 
 mystice &c." which is sung before the great Introit : 3. " Sanctus Deus, 
 Sanctus Fortis," daily sung by the Greeks, and once a year upon Good 
 Friday ; in the Latin Churcli : and 4. The Epinicion, " Sanctus, sanctus, 
 sanctus." P. 136.
 
 ©rtmanum ^ilTae. is 
 
 Herford. Rom. 
 
 VERE dignum et justum est, asquum et salutare, nos tibi 
 semper, et ubique gratias agere : Domine sancte. Pater 
 omnipotens, seterne Deus : per Christum Dominum nostrum. 
 Per quern Majestatem tuam laudant Angeli, adorant Domina- 
 tiones, tremunt Potestates. Cceli, ccelorumque virtutes, ac beata 
 serapliin, socia exultatione concelebrant. Cum quibus et nostras 
 voces, ut admitti jubeas deprecamur, supplici confessione di- 
 centes : 
 
 Tunc sacerdos elevans aliquan- Sacerdos inclinatus dicit : Sanc- 
 tulum brachia junctis vianibus tus. Et cum dicit Benedictus 
 dicat: Sanctus, et signet seip- qui venit, sigmim Crucis sibi 
 sum dicens, Benedictus qui ve- producit afronte ad pectus. 
 nit in nomine Domini. 
 
 SANCTUS, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni 
 sunt coeli et terra gloria tua : osanna (Hosanna, Rojn.) in 
 excelsis. Benedictus qui venit in nomine Domini : osanna (Ho- 
 sanna, Rom.) in excelsis. 
 Postea sacerdos adorans cruci- 
 Jixum dicat: 
 
 ADORAMUS te,95 Christe, 
 , et benedicimus tibi, quia 
 
 Sola, in his additions to Bona, remarks that the words, " Osanna in 
 
 excelsis," are added by the authority of the Church to this hymn : as if, 
 quoting Natalis Alexander: " ostendatur Adventum Domini in carne non 
 solum humaiii generis in terra, sed et Angelorum in Coelis esse ((uodam modo 
 salutem : quia dum nos redempti ad superna perducimur, eorum munerus 
 Sathana cadente imminutus impletur." Micrologus also observes : cap. xj. 
 " Presbyter post finitam secretam orditur Prsefationem in Canonem, in qua 
 supernorum Civiinn Ordines merito connumerantur, quia iisdem mysteriis, 
 quEe ibi conficiuntnr, juxta attestationem Sanctorum Patrum, interesse cre- 
 duntur, unde et Angelicum Trisagiura subjungitur." 
 
 8^ The rest of this passage " Dominus Deus Sabaoth osanna in excel- 
 sis," omitted in Missal Leofric. 
 
 ^* " III omnibus festis beatcB Maria virr/inis ac etiam commemorationihus 
 ejusdem, dicitur sic : Benedictus Mariae filius qui venit in nomine Domini, 
 osanna in excelsis." Ruhr. 3Iiss. Ehor. 
 
 '* There are some other ancient Missals in wliich may be found interpo- 
 lated prayers of this kind. The present is cited by Cardinal Bona from 
 " Petrus ab Opmeer in assertione Missee. p. 362," but with this addition at
 
 76 SDrtiinatium a^iflTat. 
 
 Sarum. Basgor. Ebor. 
 
 ter: corpore incUnato 
 donee dixerit. Ac pe- 
 
 tinius. 
 
 the beginning. " Domine Jesu Christe Fili Dei vivi adjuva infirraitatem 
 meam, et conforta me nunc in liac liora : quia imperfectum meum vident 
 oculi tni. Adoramus. &c." Mivrohg^Ls, cap. \ij. attempts to prove that such 
 interpolations are most objectionable (as certainly they are, but not) be- 
 cause such never were allowed to be made witliout tlie highest authority, in
 
 ©minanum ^iffae, jj 
 
 Herford. Rom. 
 
 per sanctam crucem tuam re- 
 demisti mundum. Miserere no- 
 bis, qui passus es pro nobis. 
 
 the Canon, For certainly the Canon cannot be said to begin iintil the " Te 
 igitur." As I mention presently, the Canon was not only to be said secreto, 
 but was also called secretum : whereas the Prefaces are said " clara voce ;" 
 and there is no special direction to the contrary as regards this prayer, in 
 the Hereford Use.
 
 Canon fl^iffac' 
 
 Sarum. Basgor. Ebor. 
 
 Junctis manibus' sa- 
 cerdos indinet se di- 
 ceiis : ^ 
 
 |E igitur, clementisslme Pater, per Jesum Christum 
 Filium tuum Dominura nostrum supplices rogamus 
 ac petimus : 
 
 {Hie, Sarum et Bangor.) erigcnsse (sacerdos, Ebor.) 
 oscultiur altare a dextris sacrijicii dicens : 
 
 ' {Canon Missce.) Oratio quae incipit, Te igitur, quamque sequitur Pater, 
 dicitur Canon, quippe qufe tanquam regulain Sacrificio offerendo servanda, 
 nunquamque mutanda praescripta fuerit. Le Brun. torn. i. p. 197. 
 
 The whole Canon of the Mass was sometimes called Secretum: as, for ex- 
 ample, in the third decree of the Synod of York, 1195, which respects the 
 correctness of tlie Manuscripts used in the public Services, and begins: 
 " Quia tecretitm 7nissa frequenter invenitur, aut scriptorum falsitate, ant 
 librorum vetustate corruptum, ita ut legi distincte non possit," &c Wil- 
 kitis. Cone. i. 501. 
 
 The title Canon, as applied to this part of the Service, is as old certainly 
 as at least the time of Gregory the Great : who himself speaks of his having 
 directed the Lord's prayer to be said "■ max post Canonem." Strictly the 
 Canon ends before the Lord's prayer ; and in many Manuscripts a different 
 style of writing begins again. 
 
 But it may not be improper to mention some other titles which have been 
 given to this portion of tlie Liturgy. " Precem vocat Innocentius L in 
 Epist. ad Decentium : et Vigilius P. ad Profuturum, canouiva precis tex- 
 tum." Gcrhert. tom. i. p. 122. Again, the same author, p. 446, quoting 
 Amalarius, " Ab illo loco, ubi secretam dicit episcopus usque ad Agm'S 
 Dei, totum illud vocat Augustinus Orationrs." And (Javuntm has collected 
 several others. Reyxila ecclesiastica : from S. Ambrose. Leyitimnm. Op- 
 tatus. Secretum. S. Bas'\\. Ordo precum. Isidore. Actio, and, Regula,hy 
 Walafrid Strabo. {Thesaurus Sacr. Rit. tom. i. 105.) 
 
 To these I must not omit to add Lyndwood's explanation. " Licet qui- 
 dam simplices sacerdotes intelligant canonem, quidcpiid est in sccrcto missae : 
 et stricte intelligendo Canonem, puto quod Hostiensis dicit verum. Est 
 namque Canon idem quod rcgula. Missa vero proprie dicitur Eucharistiae 
 consecratio. Alia autem omnia, quae vel sacerdos dicit, vel chorus canit,
 
 Canon S^iffat. 
 
 Herford, Rom. 
 
 Hie inclinet se sacerdos ad al- Sacerdos extendens et jungens 
 tarejunctis manibus dicendo : manus, elevans ad caelum oculos, 
 
 et statim demittens, profunde 
 inclinatus ante altare, manibus 
 super eo posilis, dicit : 
 }E igitur, clementissime Pater, per Jesum Christum 
 Filium tuum Dominum nostrum supplices rogamus 
 ac petimus : 
 
 JJic osculetur al- Osculatur altare : 
 tare J et erigat se dicendo : 
 
 gratiarum actiones sunt, vel certe obsecrationes. Unde Canon Missse vere 
 dicitur regula ilia, per quam Eucharistia consecratur : large tamen infelli- 
 gendo Canonem Missasjuxta communem intellectum simplicium sacerdo- 
 tura, denotat totum secretum missae post praefationem." Lib. i. tit. 10. Ut 
 Archidiaconi. verb. Canon. 
 
 * (Junctis matuhus.) In this the English Uses agree, but do not add what 
 has always been the practice of the Roman Church, to repeat the whole 
 Canon, manibus extensis, unless otherwise expressly ordered. It would seem 
 however that very anciently such was the custom, in some parts at least of 
 this country also. For of S. Dunstan we read ; " Eo quippe inter sacro- 
 sanctum Missarum solemnia sac7'as rnanus extendente, et Deum Patrem om- 
 nipotentem, ut ' Ecclesiam suam Catholicam pacificare, custodire&c.'inter- 
 pellante, nivea columba de coelo descendit." Vita S. Dunstani. cap. xxxij. 
 
 Micrologus says: " Notandum autem, per totum Canonem Dominicee 
 Passionis coramemorationem potissimum actitari, juxta Domini praeceptum 
 in Evangelio : Hcec, quotiescunque feceritis ^c. Unde et ipse Sacerdos per 
 totum Canonem in expansione manuum, non tam mentis devotionem, quam 
 Christi extensionem in cruce designat, juxta illud : Expandi mantes meas 
 tota die." Cap. 16. So also, Radalph. Timor. Prop. 23. But the later 
 Ritualists take a different view. 
 
 ^ There is no doubt that for some two or three centuries at least before 
 the Reformation, the Church of England, according to her different Uses, 
 yet agreed in all of them with the rest of the Western Church, in this point : 
 that the whole of the Canon, from the Te J(jitur to the Per omnia sacida sce- 
 culoruinwas Stiidsccreto,or submissa voce. It is a vulgar but not unfrequent 
 error to suppose, that by secrcto is meant no utterance at all, or even what 
 is commonly called mumblinc/ : for there are many orders of the English 
 Church, which I shall have occasion to cite presently, which prove that a
 
 8o Canon a^iffac. 
 
 Sarum. Baxgor. Ebor. 
 
 UTI accepta habeas, et benedicas hrec + dona, heec -J- mu- 
 nera,* hac 4- sancta sacrificia illibata :^ 
 
 distinct pronuiKiation was required of every word, no less than in those 
 parts of the Lituri^y which were repeated aloud. The present Rubrica 
 generales prefixed to the Roman Missal, explain well this point. " Qu« vero 
 secrete dicenda sunt, ita pronuntiet, ut et ipsemet se audiat, et a circum- 
 stantibus non audiatur." 2'it. xvi. 2. 
 
 But the subject of chief importance, upon which one or two brief remarks 
 are necessary, is ; as to the time when this practice and abuse of repeating 
 the Canon, so that no one but the officiating Priest might hear w hat was 
 said, begun. There seems to be no question, even among the most strenu- 
 ous upholders of the new practice as of high antiquity, that in the primitive 
 ages the faithful heard the whole, and answered at the end. Amen. Very 
 probably there was a variety of tone : but not to such an extent that the 
 Priest was inaudible. Cardinal Bona is decisive upon this: speaking of 
 the Use of the Greek Church, that its Liturgy is said aloud, he adds: 
 " Eumdem morem servabat olim Ecclesia occidentalis, omnes enim audie- 
 bant sanctissima et efficacissima verba, (piibus Christi corpus conficitur." 
 And he further gives it as his opinion, that no change took place in this re- 
 spect, until the tenth Century. 
 
 In the xij th Century, the author of the Gemma Auimcr, not onlj- speaks of 
 secret utterance, as then the usual practice, but gives three reasons for it : 
 " Una est, quia cum Deo loquimur, cui non ore sed corde clamare praeci- 
 pimur. Secunda est, ne populus tam prolixa declamatione atta?diatus abs- 
 cedat, vel sacerdos tam longo clamore voce deficiat. Tertia est, ne tarn 
 sancta verba tanti mysterii vilescant, dum ea vulgus per quotidianuni usum 
 in inconvenientibus locis dicat." Cap. 103. If these were the reasons \\ hich 
 led to so great a departure from the long-established and unobjectionable 
 use of the Church from her first beginning until then, they were poor and 
 insignificant indeed. Amahtrius offers some of greater weight : " non est 
 necessaria vox reboans," he says, de off. Eccles. lib. 3. cap. 20: and again, 
 " ut impudentis est clamoribus strepere, ita contra congruit verecundo, 
 modestis precibus orare." Cap. 23. He wrote before the 10th Century, 
 and it is not certain, that he inteiuls more fliaii a proper modulation and 
 lowering of the voice. 
 
 Modern writers of the Roman Communion, cannot agree wliy the Canon 
 should be said secreto. Some say, that the mystery should be concealed ; 
 some, that greater reverence is to be the effect of it ; some, that the Canon, 
 and especially the verba coiisecrationis should not be made common. As to 
 this last, it can have little, if any weight, though most relied on: because, 
 not only are there an infinity of books which the laity may use, and always 
 have been : but parish-priests are strictly enjoined to make known to their 
 people the meaning and complete knowledge of tliis Service, by Catechisms, 
 and Sermons. &c. This seems to go as far the other way, beyond almost 
 what is nfcdful : for the words of a learned writer on the subject are, " ut 
 perfectam populo christiano tradant hujus mysterii notitiam." lloms^e.
 
 Canon a^ilTae. 8i 
 
 Herford. Rom. 
 
 T" TTI accepta habeas ct benedicas : 
 
 Opera, toni. iv. p. 200. And the Ciitechismns ad Parochos doclares that all 
 those points " a Pastoribiis dili^entissime {•x])oiienda eruiit, quas ejus ina- 
 jestatem inas;is illustrarc j)o.ss(' vidcantur." Edit. Aldus. 15GG. p. 130. Of 
 which teacliiii}?, as there exemplified, tlie verba couseerationis form the diief 
 part. So that either tliese duties of the Parisli-priest ought to be omitted, 
 or the secret saying of the Canon is an unreasonable retention of an abuse 
 which crept in during the middle ages. However, the Council of Trent 
 cuts the matter short, in its decree : " Si quis dixerit, Ecclesiae Romanaa 
 ritum,quo submissavoce i)ars Canonis, et verba consecrationis proferuntur, 
 damnandum esse; anathema sit." Sessio. 22. Can. ix. 
 
 Against Bona, and the other great writers who agree with him, Le Brim 
 WTote a long Dissertation, in which lie collected all the authorities which in 
 any way seem to prove the greater antic^uity of saying the Canon in an 
 inaudible voice. It is to be found at the end of the 4th volume of his 
 works. 
 
 I shall extract some constitutions of the English Church wliicli are di- 
 rected to the saying of the Canon : and shall leave to the judgment of the 
 reader whether they decide clearly or not, at least the earlier ones, that the 
 then custom in this country was that the priest should not be heard by the 
 people. In one thing, they are decisive enougli ; that secreto did not ex- 
 clude, but the contrary, distinct pronunciation. 
 
 Tlie first Canon of the Council of London, a.d. 1200, orders : " Cum in 
 divinis officiis non sine periculo corporum et animarum erretur, salubri 
 provisione concilii prospeximus, ut a quolibet sacerdote celebrante, verba 
 canonis rotunde dicantur, nee ex festinatione contracta, nee ex diuturnitate 
 nimis protracta." Wilkins. Concilia, torn. i. p. 505. In the year 1222, a 
 council at Oxford decreed, Canon VI. " Verba vero canonis, praesertim in 
 consecratione Corporis Christi plene et integre proferuntur." Wilkins. p. 
 586. One of the synodal Constitutions of Gilbert, Bishop of Chichester, 
 A.D. 1289, is of the highest importance, if we can allow that the Canon of 
 the Mass is included among the " divina officia" there meant. " Presbyteri 
 sint seduli ad divina officia horis competentibus et statutis in suis ecclesiis 
 celebranda, ne desidia vel negligentia argui sive puniri debeant a praelatis. 
 Qu£e autemlegunt vel canfant, distincte proferant et aperte, non transilien- 
 do, neqne transcurrendo, vel syncopando, sed cum debita reverentia, ut ad 
 devotionem excitent mentes seu animos auditornm." Wilkins. torn. ii. p. 
 170. Once more, a Provincial Constitution of Walter Raynold, Arch- 
 bishop of Canterbury, a.d. 1322. " Item verba canonis, pra;sertim in his, 
 quiB ad substantialia sacramenti pertinent, plene, integre, et cum summa 
 animi devotione proferantur. Wilkins. tom. ii. p. 513. 
 
 This last statute may be seen in the Provinciate, and Lyndwood gives 
 the other Constitution of Arclibishop Stcpiien Langton (a. d. 1222) in which 
 
 is the same injunction. " Verba Canonis plene et integre proferantur." 
 
 Lib. iii. tit. 23. Ad excitandos. His Gloss is not of great importance to the 
 
 G
 
 82 Canon a^iflac. 
 
 Sarum. Bangor. Ebor. 
 
 Factis sigmculis super Finitis his tri- II ic e/eirt manus di- 
 calicem^ elcvet viamis bus signaculis ecus: 
 suits itadicens : super calicem, 
 
 tlevet manus 
 
 suas, diceiis : 
 
 I IMPRIMIS (In primis, Bangor et Ebor.) quae tibi offerinuis 
 pro ecclesia tua sancta catholica : quam pacificare, custodire, 
 adunare, et regere digneris toto orbe teiTarum,una cum famulo" 
 tuo papa nostro IV. et antistite nostro ?s. {id est propria episcopo 
 tantum: Sarum.) et rege nostro^ N. {e( dicantur nominatim. 
 
 present point, as lie seems to limit the Canon chiefly to the Words of Con- 
 secration : which is an improper interpretation of it. Phne, he says 
 means, abstjue omissione. And in the Constitution of Archbishop Tiaynold 
 he refers " cum sunima animi devotione," to the intenti(»n : " ut sc. mentis 
 intentio firmiter applicetur ad Deum, el ad i)ronunciationem verborum. 
 Intentio namque semper est nccessaria, vel specialis, vel f;;eneralis." 
 
 I do not think it necessary to enter here npon tlie s\ibject of Intention ; 
 by it, I would remind the reader, is meant the deliberate purpose or will 
 to do or perform something, say, a Sacrament ; and it is commonly defined 
 to be, " volitio eflicax finis, unde differt intentio a simplici volitione, sen 
 complacentia finis, sive boni aliciijus, quia simplex voluntas, sen compla- 
 centia respicit finem sine habitiuline ad consecutionem. Intentio autem est 
 volitio eflicax tendens in finis consecutionem." Garanti T/itsniirus. tom. i. 
 p. 3.37. Upon the doctrine of the Church of Rome in this matter ; how in- 
 tention may be either actual, or virtual, or habitual, or interpretative ; how 
 these difler from each other, and afl'ect, as it is pretended, tlie validity of 
 a Sacrament, the student will do well to consult Gavautus cited above : 
 Quai-ti in Ruhr. Miss. Part. 3. tit. vij. and Benedict XIV. Opera, tom. ix. 
 lib. iii. cap. U). 
 
 Returninj^- to the order of secret recitation, it may be well to remark, 
 that the only exception at present to the tjeneral rule is at Ordinations of 
 Prit'sts, in the Church of Rome: when, as IJenedict XIV. says, " Ordi- 
 nandi circa Alfare in ^enua provoluti disponuntiir, et Episcopus, quasi eos 
 doceat Missam celebrare. lente ac pauUulum elafi voce Secretas profert, 
 non eas ut Populus audiat, sed ut Sacerdotes novissime initiati cum eo i)os- 
 sint eas recitare, et verba Consecrationis uno eoderaque tempore cum 
 Episcopo pronunciare ; ad exemplum Christi, qui voce, quae ab Apostolis 
 audiri potuit, in ultima caena jjanem et vinum consecravit, ut eos, quos tunc 
 Sacerdotio initiabat, doceret consecrandi modum, le<i;itimumque Ritnni ad 
 consummationem usque saeculi duraturum." Opera, tom. ix. p. 248. 
 
 * (Iltec duna, here inunera.) " Ihec dona ha-c munera. Quod Superior 
 inferioribus, Creator creaturis, Rex subditis donant, id do/iinn dicitur ; 
 quod autem subditi Priuci|)i, inferiores Suj)erioril)us, iisque exhibent, <pii- 
 bus debent, mnnus appellatur. Panis ct vinum qua; super Altari sunt, di-
 
 Canon ^^ilTac. 83 
 
 Herford. Rom. 
 
 Signet calicnn ter : Jungit manus deimle signal ter 
 
 super oblata : 
 hoec 4* dona, haec ««J- munera, hoec «|- sancta sacrificia illibata : 
 Tunc erigat sursuni hrachia et Exiensis vianibus prosequitur : 
 dicat : 
 
 IN primis quae tibi ofFerimus pro Ecclesia tua sancta catholica : 
 quam pacificare, custodire, adunare, et regere digneris toto 
 orbe terrarum : una cum famulo tuo papa nostro N. et antistite 
 nostro N. (et rege nostro N. Her/.) et omnibus ortliodoxis, atque 
 catholicse et apostolicse fidei cultoribus. 
 
 cuntur doiia quoad Deum, a quo omue bonum in nos derivatur, sunt autem 
 munera quoad homines, qui Deo eadem exhibent. Le Brnn. torn. i. p. 200. 
 See also some verses by Hildebert, quoted, Durant. ii. 33. 
 
 ^ {Illibata.') This is to be referred, not to the sacred elements, but rather 
 to the purity both of soul and body which is fitting to the Priest. By the 
 vise of this term he commends (according to the best ritualists) his own sin- 
 gleness of heart, and sincerity, to God. 
 
 Upon the variety in using the sign of the Cross here, vide S. Anselm. 
 Opera, p. 139. Ad Waleranni querelas, Resp. Cap. 2. 
 
 ^ " una cum beatissimo famulo tuo." Missal. Leofr. Probably the first 
 Canon of any Council on this point is, the 4th of the Council of Vaisson, 
 A.D. 529 ; " Nobis justum visum est, ut nomen Domini Papa;, quicunque 
 Apostolicse sedi prsefuerit, in nostris Ecclesiis recitetur." 
 
 '' {Et rcge nostro.) Sacrijicamus pro salute Imperatoris, says Tertullian 
 (ad Scapulam, c. 2.) quoted by Cardinal Bona ; and we know from Euse- 
 bius, how strictly this duty was fulfilled, even in the case of the Emperors 
 Callus, Valerian, and Gallienus. Hist. Ecc. lib. vii. c. 1. 
 
 S. Paul, in the 2nd chapter of the Epistle to S. Timothy, must have 
 alluded to the Eucharist, and the prayers then to be offered up in behalf of 
 Kings. There can be no yiving of thanks m its usual sense to God, for His 
 permitting of a persecuting King. But, as Theophylact says, " their safety 
 is our peace." 
 
 In the ecclesiastical laws of K. Athelred, a.d. 1012, the 3rd Chapter con- 
 tains express directions that a certain pra^^er should be said daily for the 
 King and his people. " Et pra?cipimus, ut in omni congregatione cantetur 
 quotidie connnuniter pro rege et omni popnlo suo una missa ad matutinalem 
 missam, quae inscripta est, contra paganos, &c." Wilkins. Concilia, torn. i. 
 295. Here the word 3lissa is used in a rather unusual sense, to signify a 
 collect : but of which some examples may be found : especially the passage in 
 the second Council of Milevia, cap. xij. " Placuit ut preces, vel orationes, 
 sen Missas, qua; probata; fuerint in concilio, ab omnibus celebrentur." The 
 words " et fiant Missa;," in the rule of S. Benedict, must be taken to mean 
 the same. Other significations of Blissa, such as for any Ecclesiastical
 
 84 Canon a^iflac. 
 
 Sartm. Basgor. EnoR 
 
 Sdnnn.) et omnibus orthodoxis, atque catholicre et apostolicas 
 fidei culloribus. 
 Jlic oret pro viiis : JTic orct cogi- Ilk ont pro vixis : 
 
 tando pro vi- 
 
 vis : 
 
 MEMENTO,^ Doniine, famulorum famularunique tuarum^ 
 N. (et 'N.Sarti))i.)et omnium circumstantium (atque om- 
 nium fidelium Christianorum,*" Bangor et Ebor.) quorum tibi 
 fides cognita est et nota devotio : pro quibus tibi offerimus, vel 
 qui tibi offerunt hoc sacrificium laudis pro se, suisque omnibus,^^ 
 pro redemptione animarum suarum : pro spe salutis et incolumi- 
 tatis suae : tibique reddunt vota sua seterno Deo, vivo et vero. 
 
 Office, for lections, &c. before llie term became limited to its more proper 
 sense, may be seen in Du Cange. And the same laws of K. Athelred afford 
 another example of its use to signify " Collects." Cap. ij. " Et super hoc 
 cantet omnis presbyter xxx. missas, et omnis diaconus et clericus. xxx. 
 psalnios. &c." 
 
 In the printed Missals is frequently inserted, sometimes before the 
 Canon, sometimes at the end of the volume, a Mass, or prayers to be said 
 for the King. The reader will find an examj)le of these, among the Addi- 
 tional Nutes, taken from an edition of the Salisbury Missal, in lolG. 
 
 * At this period of the Service, the Diptychs were recited, that is, the 
 names contained in them : hence, in many ancient Liturgies, this prayer is 
 entitled Oratio supei- Diptijcha. These Diptyclis were plates of wood or 
 ivory, folded often latterly into three parts : upon the first of which were in- 
 scribed the names of great Saints, Apostles, and Martyrs : upon the second, 
 of those among the living, who were illustrious for rank and station, or h.nd 
 deserved well of the Church: and in the tliird were the names of those who 
 had died in her communion. Tiiere was in some Churciies a custom of re- 
 citing here also the names of tiiose who had offered any oblation previously : 
 but this could only have been some selected from the many, and, I presume, 
 not the same names always, or the first and chief; but taken promiscuously 
 from the whole number. When the objectionable practice was introduced 
 of saying the Canon in an inaudible voice, of course the recital of the Dip- 
 tychs, or of any names, dwindled into scarcely even a shadow of the old 
 ob.servance, and a mere trifling witii it. For much information upon the 
 Diptychs, see l)n Cange, verb. " Diptycha." iMabillon, dc Lit. Call. lib. iii. 
 11. Binyham, Orig. Eccles. vol. .'j. and a very learned treatise, by Salig. 
 de Diptvchis Vcternm. 4to. 17')1. 
 
 ' The Leofric Missal adds, " illorum et illarum, et omnium &.c." 
 
 '" This addition in the Bangor and York Missals, is exclaimed against bv 
 
 Bona. " Post ilia verba, et omnium circnmstnntinm addnnt qnidam libri 
 
 omniuinque fidelium : sed omnino rejicienda haec additio tan<iuam superflua : 
 
 nam ia fine prtecedentis orationis praMuissa est pro omnibus fidelibus depre-
 
 Canon q^ilTac. 85 
 
 Herford. Rom. 
 
 Covimemoratio pro vivis. 
 
 MEMENTO, Domine, famulorum famularumque tuaruni, 
 (N. et. ^.Rom.) 
 Ilic oret pro vivis in cordc sua et Jioigii vunuis, oral aliquantu- 
 postea dicat : lum pro quihus orare intendit : 
 
 deinde manibus extcnsis prose- 
 quitur : 
 
 catio illis verbis, et omnibus orthodoxis." Tom. iii. p. 256. The reason for 
 this addiliou seems originally to have been, that the clavise, " et omnibus 
 orthodoxis," was not invariably inserted ; and then this latter one was ne- 
 cessary : which was not removed from the York and Bangor Uses when 
 they adopted the et omnibus ^c. See Microloyus. cap. xiij, who on the 
 otiier hand says that \\\e first clause is the superfluous one. There can be 
 no doubt that both are not required. The last is omitted in Missal. Leofr. 
 " In this sentence the word vel must be taken not in a disjunctive but a 
 conjunctive sense : as Menard shews in his Notes to the Sacramentary of S. 
 Gregory. With it compare the prayer above : " Orate, fratres, ut menm 
 pariterque vestrum sacrificium, &c." There is a very famous place in Ter- 
 tullian, which bears upon the question involved in this passage: he is 
 answering an objection, and whatever else his words may mean, they must 
 be interpreted primarily with reference to that, and that the writer probably 
 was not strict in weighing every word. " Vani erimus, si putaverimus quod 
 sacerdotibus non liceat, laicis licere. Nonne et laici sacerdotes sumns? 
 Scriptum est, Regnum quoque nos et sacerdotes Deo et Patri suo fecit. 
 Diff'erentiam inter Ordinem et Plebem constituit Ecclesite auctoritas, et 
 honor per Ordinis confessum sanctificatus adeo ubi Ecclesiastici ordinis non 
 est consessus, et offers et tinguis et sacerdos es tibi solus. — Igitnr si babes 
 jus sacerdotis in temetipso ubi necesse est, habeas oportet etiam disciplinam 
 .sacerdotis, ubi necesse sit habere jus sacerdotis." De Exhort. Cast. Opera. 
 p. 522. Now, it might be sufficient to remember in reply to the argument 
 which some would be inclined to draw from this, what the fate of Tertullian 
 was, and how unsound many of his peculiar opinions were. But as Rigalt 
 observes in his Note, much more blame than is justly due has been thrown 
 upon Tertullian in regard of tliis passage, from not properly considering in 
 what sense tliat ancient author uses the terms, Oratio, Sacrificium, Oblatio, 
 and Sacramentum : whicii, he says, may be collected from the Index to his 
 works. Not only again, does Tertullian use the word of/'crrr and not conse- 
 crave, but he could not have been ignorant of tiie universal practice of his 
 day, to send portions of the Blessed Eucharist to the sick and to those in
 
 86 Canon C^ilTac. 
 
 Sakcm. Bangor. Ebou. 
 
 Sequilur infra 
 canontm}' 
 
 COMMUNICAjSTES, et memoriara venerantes: In primis 
 (Imprimis, .SV/r.) gloriosce semper virginis Mariae, genitricis 
 Dei et Domini nostri Jesu Christi : Sed et beatorum Aposto- 
 lorum ac Martyrum tuorum/^ Petri, (et, Sar.) Pauli, Andreae, 
 
 prison, of which there would have been no need, if every layman was a 
 Priest in the more strict and true sense of the word. 
 
 The Church has always held that those who are present at the Holy 
 Communion offer with the Priest ; and this, either because tliey do so by 
 his ministry, or because they unite with him in the prayers whicli he puts 
 up to the Throne of Grace, or because they actually do make ollerings either 
 necessary (as of old) to the due performance of the Service itself, or as 
 alms to be used for the benefit of the Church in any way. But never has she 
 allowed, that a lay-person can, in its proper sense, consecrate the elements, 
 even in cases of necessity. The conduct of Frumentius, a layman, who, as 
 Theodoret relates. Hist. lib. i. cap. 2.3, went from Alexandria to Ethiopia, 
 and there having converted many, proceeded to collect them into congrega- 
 tions, and desired them to perform the Divine Offices, proves nothing, 
 although not unfrequently appealed to: for he went with others amongst 
 whom probably were priests, and he was chiefly named, as the promoter of 
 the mission ; and, as we learn from Socrates, Hist. lib. i. cap. 49, he came 
 back himself to Alexandria, and was consecrated the first Bishop of the 
 Church w hich he had planted. See Mosheim. Book. ii. Part. i. chap. i. § 20. 
 
 I shall have occasion presently to refer to the address of S. Lawrence to 
 Pope Sixtus,and shall here also speak of it, because from the received text 
 in that place of the Benedictine Edition of S. Ambrose, it may be argued 
 tliat Deacons might consecrate the Cup. But as the very learned Editors 
 say in their Note, tom. ii. j). 55, the term consecration is sometimes to be 
 taken, *' pro ejusdem effectu, i.e. jam peracta consecratione." And in this 
 sense, a Sermon of Gtierricus, an abbot, speaks of i\n: people consecrating. 
 And, if so: " Sane Diacono competit non tanqiiam uni e fidelium conven- 
 tu, sed tanquam primario consecrantis sacerdotis ministro illius actioni co- 
 operari per modum cuj\isdam, ut sic loquamur, concelebrationis :" aud 
 some authorities are cited in support of this interpretation. Again: " Se- 
 cunda consecrationi.s acceptio, nimirum pro rei consecrata' distributione, 
 omni prorsus caret ofl'endicido, maxime(|ue nobis arridct : quia vox comtni- 
 sisti aliquid jam perfectum signal. )s.v." \N e must after all remember, that 
 dispcnsalionem is the common reading.
 
 Canon a^iflae. 87 
 
 Herford. Rom. 
 
 ET omviium circumstantium, quorum tibi fides cognita est, et 
 nota devotio : pro quibus tibi oft'erimus, vol qui tibi ofierunt 
 hoc sacrificium laudis, pro se, suisque omnibus, pro redemptione 
 animarum suarum, pro spe salutis et incolumitatis suae : tibique 
 reddunt vota sua aeterno Deo, vivo et vero. 
 
 Infi-a actionem. 
 
 COMMUNICANTES, et memoriam venerantes : In primis 
 gloriosse semper virginis Mariae, genetricis Dei et Domini 
 nostri Jesu Christi : Sed et beatorum Apostolorum ac Mar- 
 tyrum tuorum, Petri, (et, Rom.) Pauli, Andrese, Jacobi, Joannis, 
 
 I shall add from an old writer : " Qui tibi offenmt &.c. In quibus verbis 
 patenter ostenditur, quod a cunctis fidelibus, non solum viris, sed et muli- 
 eribus sacrificium illud laudis offertur, licet ab uno specialiter oft'erri sacer- 
 dote videatur. Quia quae ille Deo ofterendo manibus tractat, haec muUi- 
 tudo fidelium intenta mentium devotione commendat. Quod illic quoque 
 declarafur ubi dicitur, ' Hanc igitur oblationem servitutis nostrfe, sed ut 
 cunctfe familiaj tuaj, ut placatus accipias.' Quibus verbis luce clarius con- 
 stat, quia sacrificium, quod a sacerdote sacris altaribus superponitur, a 
 cuncta Dei familia generaliter oflferatur. Hanc autem Ecclesia; unitatem 
 Apostolus manifeste declarat, cum dicit, ' Ununi corpus, unus panis, multi 
 sumus.' " Petrus Damian. cap. viij. 
 
 '2 {Stquitur infra Canonem. Bangor.) This rubric was inserted to remind 
 the officiating Priest, that on certain days another form was to be used in- 
 stead of the usual one here given. 
 
 In the Roman Use, the "■infra actionem" means the same thing: and 
 in the most ancient MSS. the terms are used indiscriminately, " propterea 
 quod (says Le Brun) in hac Missas parte fit consecratio Corporis Christi, 
 actio scilicet omnium maxima." Infra, he continues, is but another word 
 for intra ; and many examples of its use are to be found in Councils, Litur- 
 gies and Rituals. Infra octavam, is commonly found, for intra octavam. 
 
 But, on the other hand, the Gemma Anima: tells us : " Hie, (i. e. Canon) 
 etiam actio dicitur, quia causa populi in eo cum Deo agitur." Lib. i. cap. 
 I(t3. And compare Radulph. Tumjrensis. De Canon, observant. Prop, xxiij. 
 Bibl. Pair. A act. torn. i. p. 11 GO. 
 
 '^ {ac Martyruni tuorum.) None are here commemorated by name, who 
 are placed in the Church lower in rank than the Martyrs. The Blessed 
 Virgin, although she departed at last in peace, is entitled, as S. Jerom lias 
 said, to that rank, also, having indeed sufl'ered all the pains of it, according 
 to Simeon's prophecy. 
 
 Upon this point I would also quote the fourtli stanza of a very ancient 
 English hymn to the Blessed Virgin. 
 
 " Heyl mayden, heyl modur, heyl martir trowe, 
 Heyl kyndly i knowe confessour,
 
 88 Canon e^mc, 
 
 Sari'M. Bangor. Ebor. 
 
 Jacobi, Joannis, Thomae, Jacobi, Philippi, Bartliolomeei, Matthaei, 
 Simonis et Tliaddiri : Lini, Cleti, Clementis, Sixti, Cornelii, 
 Cypriani, Laurentii, Grisogoni/^ Joannis et Pauli/^ Cosmae et 
 Daraiani :'*^ Et omnium Sanctorum tuorum : quorum meritis pre- 
 cibusque concedas, ut in omnibus ])ratectionis tuse muniamur 
 auxibo. Per eundem Christum Domiuum nostrum. Amen.'^ 
 
 Jlic respkiat sucenlos Ilk respkiat hosliam cum vcneraliouc 
 liostiam cum magna dkens : 
 veneratione dkens : 
 
 HANC igitur oblationem servitutis nostrse, sed et cunctre 
 famibae tuae, quaesumus Domine, ut placatus accipias : 
 diesque nostros in tua pace disponas, atque ab aeterna damnatione 
 nos eripi, et in electorum tuorum jubeas grege numerari."-^ Per 
 Christum Dominum nostrum. Amen. 
 
 Heyl evenere of old lawe and newe, 
 
 Heyl biiildor bold of cristes hour, 
 
 Heyl rose higest of liyde and hewc. 
 
 Of all ffruytes feirest fflour, 
 
 Ileyl turtell trustiest and trewe. 
 
 Of all trouthe thou art tresour, 
 
 Heyl puyred princesse of paramour, 
 
 Heyl blosme of brcre bribtest of l)le, 
 
 Heyl owner of eorthly honour, 
 
 Yowe preye for us tlii sone so fre. Avk, etc. 
 
 Vide, fVarf oh'* Hist, of English Poetry, vol. ii. p 152. 
 The reason why Confessors are not added, is either becaiise the recital of 
 the names was always in this (Jreat Service strictly limited to those whose 
 blood was poured out even iinto death, after the pattern of our Blessed 
 Lord Himself: or, because the Canon, as it undoubtedly is, is older tiian 
 the third century, at which time began the practice of honouring the me- 
 mory also of Confessors. In tlie ixth Century it is said, that for a short 
 time in some of the (Jallic Churches, the names of a few Confessors, " erga 
 qnos major erat Fidelium pietas," were introduced, but it was only for a 
 short time. Le linin. tom. i. 2.39. It is said, that all those who are here 
 commemorated suffered eitlier in, or near Rome. But there is .some diffi- 
 culty about " Cosnias et Daniiaui," whicli is met by the assertion tliat there 
 were no less than three pairs so named : two, in Asia ; and the tiiird in 
 Rome. It will be seen below tliat the " Golden Legend" says tliat they 
 were Arabian Martyrs. 
 
 '* {Gri.sofroini.s.) A noble Roman citizen, who, according to tlie CJcdden 
 Legend suffered martyrdom near Aquileia, in the persecution iindcr Dio- 
 cletian. His day in the Calendar is Nov. '24th. Golden L£(jcnd. Edit. 
 Wynkyn de Worde, 1027.
 
 Canon a^iaae, 89 
 
 IIerford. Rom. 
 
 Thoniffi, Jacobi, Philippi, Bartholoma3i, Matthsei, Simonis et 
 Thaddsei : Lini, Cleti, Clementis, Xysti, (Sixti, IltrJ.) Comelii, 
 Cypriani, Laurentii, Chrysogoni, (Grisogoni, Jlerf.) Joannis et 
 Pauli, Cosniffi et Damiani : Et omnium Sanctorum tuorum : quo- 
 rum meritis precibusque concedas, ut in omnibus protectionis tuge 
 muniamur auxilio. {Jungit manus. Rom.) Per eundem Christum 
 Dominum nostrum. Amen. 
 
 Ilic indinct se^^ pariim versus Taiejis manus expansas super 
 hostiam dicens : oblafa, (licit : 
 
 HANC igitur oblationem servitutis nostra;, sed et cunctee 
 familia; tute, queesumus Domine, ut placatus accipias : 
 diesque nostros in tuapace disponas, atque ab seterna damnatione 
 nos eripi, et in electorum tuorum jubeas grege numerari. {Jungit 
 'manus. Bom.) Per Christum Dominum nostrum. Amen. 
 
 '* (Joannis et Pauli.) Brothers, who were beheaded by order of Julian 
 the Apostate. The history of these Saints is given in the Golden Legend. 
 Their day is June '26th. 
 
 '" {Cosnice et Damiani.) These two, says the Golden Legend, were " of 
 Arabye," also brothers, " Icrned in. the arte of medticync and ofhche crafte : 
 and helcd all maladijes and languonrs for xf lone of God, without t(ihi/ns;e of 
 0)11/ reuarde." They were put to death about a.d. 284. 'I'heir day is Sep- 
 tember 27th. js. 
 
 " Amen is omitted in the Leofric copy. This is an addition to the Commu- 
 nicantes which does not appear before the xiith century: Hugo speaks of 
 it as in use in some places in his time, about 1250 ; in his work called Spe- 
 culum Sacerdotum : and Dnrand also, lib. iv. cap. 38. It was an unautho- 
 rized interpolation, and gradually crept in until, though we can scarcely 
 explain how, it was universally adopted: none of the antient Missals admit 
 it, nor indeed the word Amen in any part of the Canon until its termination. 
 
 "* This practice again the English Uses continued to follow, long after 
 another {the hands expanded) had been adopted in the Church of Rome. 
 IJoth Amalarius, cap.xw. and the old Ordo Romanus, (edited by Hittorpius) 
 prescribe that tlie Priest should incline " usque Jubeas numeraH:" Micro- 
 hx/us also ; " Cum dicimus, Hanc igitur ohlationem, usque ad altare incliiia- 
 mur, ad exemplar Christi, qui se iiumiliavit pro nobis usque ad mortem 
 crucis." Cap. xiv. Once more, the Gemma Anima: "Cum Sacerdos, 
 Nunc igitur oblationem dicit, se usque ad altare inclinat : quia ibi |)assio 
 Christi inchoatur, qui se usque ad aram crucis obediens Patri pro nobis in- 
 clinaverat." Lib. i. cap. 46. 
 
 Upon the modern practice of (lie Roman Church, see Gavantus. torn. i. 
 p. 246. 
 
 '" The reader will observe, how strong an argument against the wild nm[
 
 90 Canon ajilTac. 
 
 Sarlm. Bangor Ebor. 
 
 Jlic ilerum rtspiciat hostiam dicens : Supra calicem : 
 
 QUAM oblationem tii Deus omnipotens in omnibus, quajsu- 
 mus, 
 
 bene J^ dictam, adscrip + tani, ra i^ tam, rationabilem, accepta- 
 bilemque facere digneris, ut nobis 
 
 Cor 4« pus et San 4* guis fiat dilectissimi Filii tui Domini nostri 
 Jesu Christi. 
 
 Ilic trigat sacerdos vianus et conjungat : {ct, Sur.) postea tergat 
 digitos, et elevet hostiam, dicens: 
 
 QUI pridie quam pateretur, accepit paneni in sanctas ac 
 venerabiles manus suas : et elevatis oculis in ctL'lum,-'^ 
 Hie elevet oculos siios 
 
 ad te Deum Patrem suum omnipotentem, 
 Jlic incline t se et postea elevet {hostiam, 
 Bangor.) pauhdum, dicens : 
 
 tibi gratias agens, bene 4" dixit, (ac, Ebor,) fregit : •' 
 llic tangat hostiam dicens : 
 deditque discipulis suis dicens : ■- Accipite et manducate ex hoc 
 omnes. 
 
 Ilac sunt ver- ^ 
 ba const cr a- 
 tionis: 
 
 HOCestenimCor- T TOC est TTOC est enim Cor- 
 pus meum. X. JL enim JL X pus meum. 
 Corpusmeum. 
 
 blasphemous heresy of Calvin and his followers of the xvith Century, tliis 
 very ancient prayer furnishes. Tlie Church knows nothing of a Predesti- 
 nation such as he feared not to invent : but has followed tlie leachinp; of S. 
 Augustine, of the Fathers before him, and of S. Peter that we should " give 
 diligence to make our calling and election sure." Fpist. 2. cap. i. 10. 
 
 *" {In sanctas et elevatis oculis.) These particulars and some follow- 
 ing, are not exjircssly stated in tlie Gospels, but art; to be found in tlie Li- 
 turgies of S. Clenu'ut, S. James, S. Basil, aiul S. Clirysostom. 
 
 ■^' (Fret/it.) Nothing can be more objectionable, than the careless prac- 
 tice which in too many of our Parishes is unhappily allowed, of some titne
 
 Q 
 
 Canon a^ilTae. 91 
 
 Herfori). Rom. 
 
 UAM oblationem tu Deus in omnibus, qusesumus, 
 
 Ilic facial ires cnices supra ca- Signat ter super Oblata : 
 
 licem dicendo : 
 
 bene 4- dictam, adscrip ^ tarn, ra 4* tam, rationabilem, accepta- 
 
 bilemque facere digncris : vit nobis 
 
 Hie facial a uctm super Iwstiam Signat semel super Ilosliam, et 
 
 dicens, semel super Calicem, 
 
 Cor 4- pus {Hie facial crucem super calicem, Herf.) et San "f" guis 
 
 fiat dilectissimi Filii tui Domini nostri Jesu Christi. 
 
 IHc sumat sursum hostiam, et 
 
 die at : 
 
 QUI pridie quam pateretur, {accipit Hostiam. Rom.) accepit 
 panem in sanctas ac venerabiles manus suas : 
 Erigat oculos sursum : Elevat oculos ad ccelurn : 
 
 et elevatis oculis in caelum, ad te Deum Patrem suum omnipo- 
 tentem, tibi gratias agens, 
 
 signet hostiam : signat super Hostiam : 
 
 bene 4" dixit, (ac, Herf) fregit, deditque discipulis suis, dicens, 
 Accipite et manducate ex hoc omnes. 
 
 Inclinet se ad hostiam^ et dis- Tenens ambabus manibus Hos~ 
 tincle dicat : tiam inter indices et pollices, 
 
 profert verba Consecrationis se- 
 crete, diitincte, et attente : 
 HOC est enim Corpus me- "T TOC est enim Corpus me- 
 um. JLX urn. 
 
 previously, cutting up the Bread vvhicli is tu be consecrated, into small 
 pieces. This is commonly done moreover by some sexton or servant of tlie 
 Church, without any reverence, or care ; probably with a dirty knife and 
 unwashed hands. Surely, those Priests who suffer such a custom, can- 
 not but do so unthinkingly. Not that any one, who has ventured to take 
 upon himself so high an office, as that is of the priesthood ; who has not 
 feared to ask that authority should be given to him to minister the Sacra- 
 ments of Christ; — not that any such, so far as I can see, can justly rely 
 upon this excuse, the want of due consideration. 
 '" " Dedit discipulis suis." 3Iiss. Lcofr.
 
 92 Canon a^iflfac. 
 
 Sarim. Bangor. Enon. 
 
 El debent ista verba proferri cum uno 
 spit it a et sub una prolatione, nulla pnu- 
 salione interposita."'^ Post luce raba 
 (indinei se saceidos ad hostiam et, Ban- 
 gor.) elevtl-* earn supra fron!em, ut 
 
 ^ There is no doubt that very anciently, both in the Eastern and the 
 "Western Churches, tliese words were pronounced so that the people, at 
 least those who were near, might hear and answer. Amen. Tiiis is accord- 
 ing to the doctrine of the Apostle, 1 Cor. xiv. 16. and is acknowledged by 
 all the Ritualists, of any authority whatever. S. Ambrose says, " Ante 
 consecrationem aliud dicitur, post consecrationem Sanguis nuncupatur. Et 
 tu dicis Amen, hoc est, verum est." Libcv de 3Ii/stcriis. cap. ix. 54. Opera. 
 torn. ii. p. 340. Cardinal Bona cites this, and another j)lace from Florits, 
 (Expositio Missee) a writer of the ninth century : after whicli time he sup- 
 poses the practice fell into disuse, " quia post Fioruni, ejus mentionem non 
 reperi apud *vi posterioris scriptores." Tom. iii. p. 27(). Gcurf/iiis de 
 Liturg. Pontif. torn. iii. p. 68, adds some further authorities upon the point, 
 TertuUian, S. Augustin, and Paschasius Kadbert: which he .illows are 
 clear for (he custom in those ages of the Milan, African, and Gallicaii 
 Churches ; but does not admit that according to tiie Roman Use, the words 
 were said otherwise than secretly, or tliat " Amen " was answered (as I 
 have remarked above) until the end of tlie Canon. 
 
 ^ (Elevet.) No mention of the eh-vation is made by the early ritualists, 
 Alcuin, or Amalarius, or Walafrid Stralx), or Micrologus ; nor is there any 
 allusion to it in the old Ordines Romani, or the Sacramentaries of Celasius, 
 or Gregory. It is commoidy said that the tirst order upon the matter, and 
 introduction of its observance, was based upon the famous decree of the 
 Council of Lateran, (about Transubstantiation) under Innocent III. But 
 there is no doubt, that in some Churches, it was already the practice. It 
 is not proved by tlie passage from Ii-o C'antotpiish which Cardinal Bona 
 cites, lib. 2. xiij. 2, because he does not even speak of it : but the following 
 Canon seems clear, which Gioroius, De Litiiry. Pout. tom. iii. 72, has 
 brought forward. A Council at Paris, .a.d. 1188, ordered: " Pranipitur 
 Presbvteris, nt cum in Canone Missa; incoeperint, qui pridic (/nam paterrtu)-, 
 tenentes hostiam, ne elevent earn statim nimis alte, ita quod possit ab om- 
 nibus videri a populo, sed quasi ante pectus detineant, donee dixerint. Hoc 
 rst corpus meum ; et tunc elevent earn, ut possit ab omnibus videri." Tiie 
 same aiithor cites one or two others, of about the same date : but as a mat- 
 ter of fact, the date of the Lateran Council is not an improper one to give, 
 because then tliis rite of the elevating, so objectionable on acco\int of the 
 erroneous doctrine which it was intended to serve, began to be obligatory 
 throughout the Western Churcli. See also Dnrnnt. de iiitibns. lib. ii. cap. 
 40. and Durand. lib. iv. cap. 41. and Sola's notes to Bona. tom. iii. p. 283. 
 
 Tlie Canon of the Council of Paris, above, has reference to a practice 
 whicii about the 13th Century was rommon in some places, for the Priest to
 
 Canon a^iflfae. 93 
 
 IIerford. Rom. 
 
 Et debent ista verba proferri Prolatis vcibi's Consecralionis, 
 
 tarn sub uno spiritu quain sub staliin llustmm cwisccralain 
 
 una prola/ione, nulla pausa- genujlexus adorat : surgit, os- 
 
 tione infcrposifa. Tunc clevct tendit populo, reponit super 
 
 corpus Cliristi in altuni ut vide- Corporale, iteruni adorat i"^^ et 
 
 elevate before he had finishod the words of Consecration, The Synod of 
 Exeter, A.n. 1287, has a Canon upon tliis point : " Quia vero per hasc verba, 
 Hoc est enim corpus incum, et non per alia, panis transubstantiatur in corpus 
 Christi, prins hostiam non levet sacerdos, donee ista plene protulerit verba, 
 ne pro creatore creatura a populo vencretur." Wilklns. Concilia, torn. ii. 
 p. 132. 
 
 At this time was rung- the Sacring Bell: how much oftener during the 
 Service, it is not possible now to decide. See Note 29. The modern 
 practice of the Church of Rome is to ring this bell, " thrice at the Sanc- 
 tus, once immediately before the Elevation, three times at the Elevation of 
 the Host, three times at the Elevation of the Chalice, once at the antient 
 Elevation before the Pater, and three times at the Domine non sum clir/- 
 ntis." PiKjin. Glossary of Ornament , ^c. p. 184. 
 
 In the British Museum, among the Harleian MSS.(No. 955) is a volume 
 of occasional prayers, Collects, Antiphons, &c. There are in it many In^ 
 dulgencies, granted to the Monastery of Sion, to which the book formerly 
 belonged : and one of them is this. " Also lie that suitli at saheriny time this 
 prayer: Ave verum corpus natum ex Maria virgine : vere passum, immo- 
 latum in cruce pro homine : cujus latus perforatum vero fluxit sanguine: 
 esto nobis pra;gustatum, mortis in examine. O Clemens : O pie : O dulcis 
 Jesu fili Mariae, nobis peccatoribus quaesumus miserere. Amen, he schull 
 haue. C'CC. daies of par don." fo. 76. 
 
 The reader cannot but observe that the above is in a rhyming metre : but 
 I have not altered the arrangement of tiie MS. It is a famous Antiphon : 
 and sometimes is found with variations, especially, 
 " Cujus latus perforatum, 
 
 Unda fluxit et sanguine." 
 
 " (Adorat.) It has been a question, not only among the Roman doctors, 
 but among members of other branches of the Church, whether the bread is 
 consecrated and becomes the Body of Christ, without any consecration of the 
 Cup. I shall give thejudgment of the Church of Rome, merely observing that 
 it entirely appears to depend upon the efficacy which she attributes, I think. 
 in excess, and erroneously, to the repetition of the Words of Consecration. 
 It has been decided tiien by her greatest authorities, that tlie Bread is validly 
 consecrated, " forma enim Consecrationis panis neque cpioad significatum, 
 neque quoad efficaciam pendet a forma Consecrationis vini." But here a dis- 
 tinction must be observed, (which some among ourselves allow in the case 
 of Lay-Baptism, in our own days) that such a consecration though valid, is 
 not lawful : and that a priest who so consecrates, " magno se peccato as- 
 tringeret." Benedict, XIV. Opera, torn. ix. p. 318. who cites Andreas
 
 94 Canon a9iflae» 
 
 Sarum. Bangor. Ebor. 
 
 pass it a popiilo videri:"^ tt reverenitr^ 
 illud, (cam, Bansor.) nponat ante cali- 
 ctnn in inoduin crucis per eandem fact^c. 
 
 Kt tunc discooperiat calicem et teneat Hie discooperiat culi- 
 inter 7n anus suas 7wn disjuui^endo poll i- ceni, et teneat inter 
 ccm ab indice : nisi duni facit benedic- manus suas non dis- 
 pones tantiim, ita dicens : Jungendo pollicem ab 
 
 indice : 
 
 IMILI modo posteaquam coenatum est, 
 
 accipiens et hunc^ prrcclarum calicem in sanctas ac venerabiles 
 manus suas : item tibi, Jlic inclinet sc dicens, gratias agens, 
 
 Znccherins, Siiarez, A(iuiiias, and Si/lcins. He quotes also witli high ap- 
 approbation the following from S. Bernard, Ep. 69: whose argument does 
 not appear however to be in any way convincing, because our Blessed Lord 
 did not consecrate Bread only, and we can have no right to theorize upon 
 the supposition tliat He did. His words are : " Puto enini, ipiod si Domi- 
 nus post factum de pane suum Corpus, vini Consecrationem placuisset ali- 
 (piandiu intcrmittere, aut certe penitus omittere: nihiloniinus Corpus 
 mansisset quod fecerat, ncc factis facienda pnescril)erent. Nee nego panera 
 et vinum aqua qnideni mixtnm simul debere apponi : quin potius assero, 
 hand aliter debere fieri. Sed aliud est culpare negligentiam, aliud negare 
 efficaciam. Aliud, inquam, est quod causamur non bene quidpiam fieri, et 
 aliud quod mcntimur nee fieri." This Epistle was written upon an occa- 
 sion of tlie ("lialice not being consecrated tlirough negligence. 
 
 '■* " Moneantur laici. (juod reverenter se liabcant in consccratione eucha- 
 ristiae, et flectant genua; maxime in tempore illo, quaiulo, post elevationem 
 eucliaristia?, hostia sacra dimittitiir." ('(inriinnn Dittulinensc. a.d. Vl^O. 
 " Cum autem in celebratione niissa" corpus Domini per manus sacerdotiun 
 ill .iltum erigitnr, campanella pulsetur, ut per hoc devotio torpenfium exci- 
 litur, ac aliorum charitas fortius inflammetur." Constit. W. fie Cantilup.
 
 Canon e^ilTae. 
 
 95 
 
 Herford. 
 
 a fur ab omnibus. Ncc n inn's 
 diu tenecit dcvaUun : scdslaiini 
 rcponat illud in locuiii suum. 
 Nee aliquo modo corpus Christi 
 oscuktur : ncc ab aliqua parte 
 corpus Christi tangi debet: 
 nisi tan/ujn. digitis ad hoc spe- 
 cialiter consecratis. Et ex tunc 
 illos digitos cum quibus levavit 
 corpus Christi teneat junclos 
 usque ad ablutionem, nisi cum 
 7iecesse fuerit. Post hac cum 
 aliis digitis discooperiat calicem, 
 et teneat cum per medium et 
 dicat : 
 
 Rom. 
 
 non disjungit pollices et indices, 
 nisi quamlo llostia tractanda 
 est, usque ad ablutionem digi- 
 torum. Tunc detecto Calicc, 
 dicit : 
 
 s 
 
 IMILI modo posteaquam 
 ccenatum est, 
 
 SI MI LI modo postquam 
 coenatum est, 
 Ambabus manibus accipit Cali- 
 cem, 
 accipiens et hunc prseclaruni calicem in sanctas ac venerabiles 
 raanus suas : {erigat sursum oculos dicens, HerJ.) item tibi gratias 
 aoens, 
 
 Wif/oni. Episc. A.D. 1240. " Sacerdos vero quilibet frequenter doceat 
 plebem siiam, nt cum in celebratione missarum elevatur hostia salutaris, se 
 reverenter indinet." Stat, synod. Norvlc. Episc. A.D. 1257. " In eleva- 
 tione vero ipsiiis corporis Domini pulsetur campana in uno latere, ut popu- 
 lares, quibus celebrationi missarum non vacat quotidie interesse, ubicunque 
 fuerint, seu in agris, sen in domibus, flectant genua." Constit. Joh. Peck- 
 ham. A.D. 1281. " Hostia autem ita levetur in altum, ut a fidelibus cir- 
 cumstantibus valeat intueri." Stj7ioclus Exon. A.D. 1287. Tbese are but a 
 few out of many orders to tbe like effect, which might be collected from 
 Wilkins. Concilia. See also Li/ndwood- Provinciale. lib. iii. tit. 23. Altis • 
 sumis. 
 
 ^ Vide Hicrurgia Anc/licann. p. 51. 
 
 ^* " Adde etiam, quod unus idemque Calix est, quern Cliristus post Ctt'- 
 nam consecravit, et quem nunc Ecclesia consccrat: nisi enim unus, idemque 
 
 foret, in Canone (ait Odo Cameracensis) non diceretur, Siinilo modo tt 
 
 hunc praclarum Calicem &c.'' Anc/elo Rocca. Opera, tom. i. p. IG. Comjjare 
 also the Gemma Animce. " Idem calix est in mysterio, quem Christus in 
 manibu.s tenuit, quamvis in materia raetalli alius sit." Cup. 106.
 
 96 Canon o^ilTae. 
 
 Sarim. Bangor. Eror. 
 
 bene + dixit,^^ deditque discipulis suis,'° dicens : Accipite et bi- 
 
 bite ex eo omnes. 
 
 Ilic elcvct sacerdos parumptv calicem, ita 
 
 dicens : 
 
 HIC est enim calix Sanguinis mei,novi et teterni testamenti : 
 mysteriuni fidei : qui pro vobis et pro multis effundetur in 
 remissionem peccatorum. 
 
 Ilk elciei calicem di- Ilic ekvet ca- Hie elevet caliceyn us- 
 cens : licem usque ad que ad caput dicens : 
 
 pectus I el ul- 
 tra caput di- 
 cens : 
 T T^C quotiescumque feceritis, in mei memoriam facietis. 
 
 Ilic rcpnnat calicem {super altare in lo- Deponat calicem : 
 cum suum, et cooperiat, Bangor.) et ele- 
 vet brachia {sua e.vtendendo, Bangor.) 
 in modum crucis, junctis digitis usque 
 ad hac verba de tuis donis : 
 
 dicens hoc mo- 
 do : 
 UNDE et memores, Domine, nos servi tui, (tui servi,^' Ban- 
 gor, et Ebor.) sed et plebs tua sancta, ejusdeni''- Christi 
 
 ^ " Loke pater iioster tliou be say.indc, 
 To tlio chalyce he be sayiiande : 
 Then tyme is nere of sakriiig, 
 A litel belle men oyse to ryng: 
 Tlien shal thou do reuerence, 
 To Ihu crist awen presence." Museum MS. 
 
 *• " dedit discipulis suis." Miss. Leaf r. 
 
 " " tui servi." Miss. Leofr. 
 
 " Ejusdem : omitted in Miss. Leofr. 
 
 ^ {et cooperiendo. Herf.) There was a variety of practice as to elevating 
 the Cup, covered or uncovered. In would seem that the Use of tlie luijilish 
 Churcli was to elevate uncovered. Dnrand says : " Et est notandum, quod 
 (luiedam ecclesia- duas liabent pallas corporales, et ibi elevatur calix co- 
 opertus cum altera earum. Alia; vero ecclesias unara tantum babeiit
 
 <a:anon axillae. 97 
 
 Herford. Rom. 
 
 sigjiet calicem dicens : sinistra tenens Calicem, dextaa 
 
 signal super eum, 
 
 bene + dixit, deditque (dedit, Heyf.) discipulis suis, dicens, Acci- 
 
 pite et bibite ex eo omnes. 
 
 Elevet aliqiiajUidum calicem et Profert verba Consecrationis 
 
 apertedicat: secrete super Calicem, tenens 
 
 illuin parum elevatum. 
 
 HIC est enim calix sanguinis mei, novi et aeterni testamenti : 
 mysterium fidei : qui pro vobis et pro multis efFundetur in 
 remissionem peccatorum. 
 
 Tunc elevet calicem in altmn Prolatis verbis Consecrationis, 
 ut videatur ab omnibus, et sta- deponit Calicem super Corpo- 
 tim reponat calicem in locum rale, et dicens secrete : 
 suum, et cooperiendo^^ eum di- 
 cat : 
 
 'MC quotiescumque feceritis, in mei memoriam facietis. 
 
 H 
 
 Tunc extendat brachia sua in Genuflexus adorat, surgit, os- 
 modum crucijixi et dicat : tendit populo, deponit, cooperil, 
 
 et itcrum adorat. Deinde dis- 
 junctis manibus dicit : 
 
 UNDE et memores, Domine, nos tui servi, (servi tui, Rom.) 
 sed et plebs tua sancta, (ejusdem. Rom.) Christi Filii tui 
 
 pallara, et ibi elevatur discoopertus absque velamine." Lih. iv. cap. 42. 30. 
 .S". Anselm speaks upon the point, in his reply to Walerannus : who had 
 complained of the usage contrary to that of his own Church. (Newem- 
 burgh.) "Quod vero nonnuUi" says the Archbishop of Canterbury " ab 
 initio Calicem operiunt, quidam Corporali, alii panno complicato propter 
 custodiam immunditiae ; nee nudum diiuittunt Calicem, sicut Christus nudus 
 crucifixus est, ut sicut significatis, ostenderet se mundo revelatum : noii 
 magis intelligo eos debere repreliendi propter nuditatem Christi, qua? non 
 significant (sic) ab illis in sacrificando ; quam quia non demonstrant in eodem 
 sacrificio, eum esse crucifixum extra civitatem, extra domum, et sub nudo 
 
 coelo. Neque conjectare possum cur potius curandum sit, ne panno ope- 
 
 riatur sacrificiura, quia Christus nudus passus est; quam ne sub tecto, vel 
 intra civitatem fiat, quoniam Christus sub nudo coelo extra civitatem passus 
 est. Si autem usus non habet, ut extra tectum fiat propter perturbationes 
 aeris : simili causa videtur ut calix in sacrificando non discooperiatur, prop- 
 
 n
 
 98 Canon a^ilTac. 
 
 Sarum. Bangor. Ebor. 
 
 Filii tui Domini Dei nostri tam beatae passionis, necnon et ab 
 inferis resurrectionis, sed et in ccrlos gloriosa' ascensionis, otien- 
 mus praeclarcB Majestati tiiai de tuis donis ac datis, 
 
 Ilic signet tev 
 ultra hostimn 
 et calicem si- 
 vnd: 
 
 HOSTIAM pu 4- ram,3* hostiam sane + tam, hostiam im- 
 ma + culatam : {Ilic hostiam tantum : Bangor.) Panem 
 sane 4- turn vitse seternse, et Ca 4- licem salutis perpetuse. 
 
 Hie respiciat 
 sacrificiuin di- 
 cens : 
 
 SUPRA quae propitio ac sereno vultu respicere digneris: et 
 accepta habere, sicuti accepta habere dignatus es munera 
 pueri tui justi Abel, et sacrificium Patriarchal nostri Abrahae : et 
 quod tibi obtuht summus sacerdos tuus Melchisedech, sanctum 
 sacrificium, immaculatam hostiam. 
 Jlic sacerdos cor pore inclinato^^ ct can- Ilic cor pore inclinato 
 
 ter quasdam quae contingere possunt, incommoditates. Tutiiis itaqiie et 
 dili<;eiitius puto ut calix, ne ant musca, aut aliquid iiidecens in ilium cadat 
 (quod saspe contiffisse coguoviinus) optriatur : quia discoopcrtus contin- 
 geutibus immuiulitiis exponatur." Opera, p. 139. HiMice it would spem 
 tiiat in S. Anselm's time, the custom of Entilaiid was dillerent from that of 
 after-years, unless the Church of Canterbury varied in this respect from the 
 Churches of Salisbury, York,&c. But, we must not forget, that the Arch- 
 bishop neither knew nor was speaking of any elevation. 
 
 ^ I have not thought it necessary to be continually pointing out the vast 
 number of signs of the Cross which are appointed to be made during the 
 Service, according to the old English Uses, and the modern Roman. The 
 reader will not require me to remind him, tiiat in such an intolerable mul- 
 titude, tliey are of late introduction ; and in elVect wiien seen, I should sup- 
 pose, at least unbecoming, if not ridiculous. 
 
 IJiit these five crosses in particular are a stuml)ling block in the way of 
 the ritualists of the Church of Home; who fail in explaining how it is that 
 they are to be used after the Consecration. They are earlier doubtless than 
 tlie introduction of the doctrine of Transubstantiation, and it would be well 
 according to the admission of Maldonatus that they should be omitted. Vide
 
 Canon 8@iflae« 99 
 
 TIerforj). Rom. 
 
 Domini (Dei, 11 erf.) nostri tarn beatae passionis, necnon et ab 
 inferis resurrectionis, sed et in coelos gloriosae ascensionis, {Tunc 
 tencat brachia ut prius et dicat, Herf.) offerimus praBclarae Majes- 
 tati tujB de tuis donis ac datis, 
 
 signet caliceni tcr :"'^ jungit vianus, et signat lev su- 
 
 per llostiam et Calicem simul, 
 
 HOSTIAM + puram, liostiam 4- sauctam, hostiam 4- im- 
 niaculatam. 
 signet solum Corpus : signat semel super IJostiam, et 
 
 seniel super Calicem : 
 
 PANEM 4- sanctum vitae seternee, {signet calicem, Herf.) et 
 calicem (4* Rom.) salutis perpetuoe. 
 Tunc erigat brachia sua ut prius Extensis manibus prosequitur : 
 et dicat : 
 
 SUPRA quee propitio ac sereno vultu respicere digneris : et 
 accepta habere, sicuti accepta habere dignatus es munera 
 pueri tui justi Abel, et sacrificium Patriarchae nostri Abrahse : et 
 quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum 
 sacrificium, immaculatam hostiam. 
 Twic cancellatis brachiis in mo- Profunde inclinatus junctis ma- 
 
 Benedict. XIV. Opera, torn. 9. p. 176. The Pope calls this however 
 " audax sententia," and thinks that they might be explained by drawing 
 subtle distinctions between tiie kinds of Benediction : in wliich he follows 
 the opinion of Aquinas and others. But, as I before said, these and the doc- 
 trine of Transiibstantiation in fact oppose each other. And if the crosses are 
 a difficulty, much more is the prayer " Supra qua; propitio," which follows, 
 irreconcilable with the dogma of Transubstantiation. Anciently matters 
 were not so : and before such novelties were introduced into the Faith of 
 the Church, one part of her Service harmonized with another, and there was 
 no need, as the Roman doctors now cannot but acknowledge, to explain 
 away any prayer that it might not contradict openly statements to winch 
 she had unadvisedly been committed. No longer, as once they could, can 
 those branches of the Catholic Church which are in communion with Rome, 
 point boldly to their Liturgy, and say that the prayers and the ceremonies 
 and observances which it contains, are to be interpreted in an honest accep- 
 tation and in their ancient and true meaning. 
 
 ■'' (Vorpore indinuto.) Upon this gesture, all the Liturgies agree, and 
 the old Ritualists speak of it, before this prayer, which was always looked 
 upon as full of mystery. Amularius says : " Sacerdos inclinat se, et hoc.
 
 loo Canon a^ilTac. 
 
 Sarim. Bangor. Ebor. 
 
 cellatis y?ia7jibits dicat : et cancellatis manibiis 
 
 dicai : 
 
 SUPPLICES te rogamus, omnipotens Dcus: jube haec per- 
 ferri per manus sancti Angeli tui^ in sublime altare tiium, in 
 conspectu divina; Majestatis tua2 : ut quotquot, 
 Jlic migens se osculetur altare a dextvis Osculctur altare a dex- 
 sacrificii diceiis : iris sacrificii : 
 
 ex hac altaris participatione, sacrosanctum Filii tui cor 4- pus et 
 san 4- guinem sumpserinius: 
 
 orani {hie signet se infaciem dicens, Sar.) bene J^ dictione ccelesti 
 
 et gratia repleamur. Per eundem (Christum, Sar. et Bangor.) 
 
 Dominum nostrum. (Amen. Sar.) 
 
 llic oret pro viortuis : Hie oret cflgi" Hie oret pro mortuis : 
 
 iando pro mor- 
 tuis dieens hoc 
 modo : 
 
 MEMENTO''" etiam, Domine,^** (animarum, Sar.) famulo- 
 rum faraularumque tuarum (N. et N. Sar. et Bangor.) 
 (N. Ebor.)^ qui nos praecesserunt cum signo fidei, et dorraiunt 
 in somno pacis. 
 
 quod vice Christi immolatum est, Deo Patri coinnu'iulal." Lib. iii. cap. 
 XXV. So also Honorius, lib. i. cap. xlvj. Innocent III. lib. v. cap. v. 
 Hugo Victorinus. lib. ii. cap. xxxiv. and many others. 
 
 Compare the Prayer in the Clementine Liturgy, beginning 'En K-ai hi 
 ?it]BCJfiiv, &c. 
 
 -" (Per mnmui sancti Amjcli tui.) I'pon tlic niraniiig of this passage in 
 tills very ancient ])raycr, there is a great variety of opinion. Some refer 
 it, biit I tliink scarcely witii siifticient reason, to our Blessed Lord Himself, 
 as the Angel; "per excellentiam Angelus, Sanctus Dei Angelus," &c. 
 Pope Innocent has said well: " Tantie sunt profundilatis hau- verba, ut 
 nulla acies humani ingenii tanta sit, ut ea penetrarc jjossif." And again, 
 according to another IJisliop of Rome, (juoted also by the liitualists:
 
 Canon ^ilTae* 
 
 lOI 
 
 Herford. Rom. 
 
 than crucis indinet se devote sa- m'bus, et super altare positis, di- 
 cerdos ad altare, dicendo : cit : 
 
 SUPPLICES te rogamus, omnipotens Deus : jube haec per- 
 ferri per manus sancti Angeli tui"^ in sublime altare tuum, 
 in conspectu divine Majestatis tuee: ut quotquot, 
 Erigat se, et osculetur altare Osculatiir altare : 
 dicendo : 
 ex hac altaris participatione, sacrosanctum Filii tui, 
 
 Signet corpus, jungit manus, et signal semel 
 
 (OR 4- PUS, super Hostiam, et semel super 
 
 c 
 
 Calicem, 
 
 signet calicem, 
 
 et sangui 4- nem sumpserimus, /^^OR -J- PUS et san 4- gui- 
 
 \^_y nem sumpserimus, 
 signet seipsum, seipsum signal, 
 
 omni bene •{- dictione coelesti et gratia repleamur. Per eundem 
 Christum Dominum nostrum. Amen, 
 
 Erigat brachia et dicat : Commemoratio pro defunctis. 
 
 MEMENTO etiam, Domine, famulorum famularumque tua- 
 rum {Hie ortt pro defunctis in corde suo et postea dicat. 
 lierf. N. et N. Rom.) qui nos prascesserunt cum signo fidei, et 
 dormiunt in somno pacis. 
 
 Jungit manus, orat aliquantu- 
 
 " Quis enim fidelium, liabere dubium possit in ipsa immolationis liora ad 
 Sacerdotis vocem coelos aperiri, in illo Jesu Christi mysterio angeloriun 
 choros adesse, summis ima sociari, terrena coslestibus jungi, &c." 
 37 <.<. When thou has made this orison, 
 
 Then shal thou with deuocion : 
 
 Make thi prayeres in that stede, 
 
 For alle thi IVendes that are dede : 
 
 And for alle cristen soules sake, 
 
 Swilk prayere shal thou make." Museum MS. 
 
 "* The Bangor Pontifical also omits " animarum." 
 ^ '' iUorum it iHarum." 3Jiss. Lcnfr.
 
 I02 Canon Q^ilTae. 
 
 Sarum. Bangor. Ebor. 
 
 IPSIS*' Domine, et omnibus in Christo qniescentibus, locum 
 refrigerii, lucis et pads, ut indulgeiis, deprecamur. Per 
 cundem Christum Dominum nostrum. Amen. 
 Jlic peniitiat pectus suinn {semtl, Sur. et Bangor.) dicens : 
 
 NOBIS quoque peccatoribus famulis tuis, de multitudine 
 miserationum tuarum sperantibus, partem aliquam et so- 
 cietatem donare digneris cum tuis Sanctis Apostolis et Martyri- 
 bus : cuui Joanne, Stei)hano/- Mattliia, Barnuba, Ignatio, Alex- 
 andro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, 
 Agnete, Ciecilia, Anastasia, et^^ (cum, Sarum. tt Ebor.) omnibus 
 Sanctis tuis : intra quorum nos consortium, non u'stimator mcriti, 
 sed veniae, quaisumus, largitor admitte. Per Christum Dominum 
 nostrum. 
 
 llic discooptriat cali- 
 cem dicens : 
 T)ER qucm haec omnia Domine, semper bona creas, 
 
 Jlic sacerdos ter signet Hie signet ter 
 calicem dicens : calicem coop- 
 
 er tuni dicens : 
 SANCTI + PICAS, vivi + ficas, bene + dicis, et praestas 
 nobis. 
 Ilic sacerdos discooperiat calicem et fa- 
 cial signaculum crucis cum Iwstia quin- 
 quies: p)iino ultra calicem ex utraque 
 parte, secundo calici aquale, tcrtio infra 
 
 *" " Ipsis et omnibus, Domine, in Christo, &(;." IMiss. Leofr. 
 
 *' The Eni^lish rubrics do not specify this alteration of voice, but it \v;i9 
 very anciently observed, as Miirologus, cap. xvij. and Amalarius, lib. iii. 
 cap. 2G, both testify. And, wliicli is very important, Bcde alludes to it as 
 tlie usual practice in his day in the Knglish Church. Trncl. in Luc. Pope 
 Iiijunciit, lib. V. Myster. Missie, cap. \ij. and Ditraiid, lib. iv. cap. 46. men- 
 lion the strikiiii; th<' Ijrcast. 
 
 *' {Cum ./unimr, SUjiltano St.) Tlic martyrs, whose names are especially
 
 Canon a^iaae. 103 
 
 IIerford. Rom. 
 
 lum pro lis defunctis, pro quibus 
 orare intendit, deinde extensis 
 manibus prosequitur : 
 
 IPSIS Domine, et omnibus in Christo quiescentibus, locum 
 refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per 
 eundem Cliristum Dominum nostrum. Amen. 
 Hie iwidai pectus dicendo : Manu dextera percutit sibi pec- 
 
 tus, elata parum voce*^ dicens : 
 NOBIS quoque peccatoribus famulis tuis, de multitudine 
 miserationum tuarum sperantibus, partem aliquam et so- 
 cietatem donare digneris cum tuis Sanctis Apostolis et Martyri- 
 bus : cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alex- 
 andro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, 
 Agnete, Csecilia, Anastasia, et (cum, Herford.) omnibus Sanctis 
 tuis : intra quorum nos consortium, non aestimator meriti, sed 
 venia3, quaesumus, largitor admitte. {Jungit manus. Rom.) Per 
 Christum Dominum nostrum. (Amen. Herf.) 
 
 T)ER quem haec omnia, Domine, semper bona creas, 
 
 Facial signacula ter dicendo : Signat ter super Hostiam et Cu- 
 
 licem simul, dicens : 
 
 SANCTI 4" PICAS, vivi 4« ficas, bene •$- dicis, et prsestas 
 nobis. 
 Tunc detegat caliccui et teneat Discooperit Calicem, genujiec- 
 ewn emu sinistra manu : et tit, accipit Sacramentum dex- 
 signet eum qua ter cum cor pore tera, tenens sinistra Calicem : 
 C/iristi hoc modo. Primo fa- signat cum Hostia ter a labio ad 
 
 commemorated here, are not of one, but of several classes. Evangelists, 
 Deacons, Apostles, Disciples, Bishops, Popes of Rome, Priests, Exorcists, 
 the married and tlie virgin states, are all included. The only name which 
 requires a remark, is that of John : wliich as most of the Ritualists agree, 
 (except the Gemma Anime, lib. i. cap. 107.) refers to St. Jolni the Baptist: 
 who is especially commemorated in this place, in the Liturgies of S. Basil 
 and S. Chrysostom. 
 
 *^ " Et cum omnibus." Miss. Leofr.
 
 I04 Canon a3iirac. 
 
 Sarum. BASGOJi. Ebor. 
 
 calicem, quarto siciit primo, quinto ante 
 calicevi : 
 
 I3ER ip + sum, et cum ip + so, et in ip + so 
 
 est tibi Deo Patri omnipo 4- tenti, in unitate Spiritus + sancti 
 omnis honor et rrloria. 
 
 Ilic cooperiat saccrdos 
 calicem, et teneat manus 
 siias super altare usque 
 dum dicitur Pater nos- 
 ter, iia dicens : 
 
 PER omnia saecula saeculorum.'" (Amen. Sarmn. Oremus. 
 Bangor et Ebor.y^ Praeceptis salutaribus moniti, et divina 
 institutione formati audemus dicere:**^ 
 Hie accipiat diaconus patenam, eanique 
 a dcxtris saccrdotis e.rtento bracliio in 
 altum usque Da propitius discoopertam*'^ 
 teneat. Hie eleret manus saccrdos di- 
 cens.^ 
 
 ** " Loke pater nosfer thou be pr.iyaiulf, 
 
 Ay to thou here tho priste be sayande, 
 
 Per omnia saecula, al on bight. 
 
 Then I wolde thou stonde up right : 
 
 For he wil saie with high steuen, 
 
 Pater noster to god of heuen : 
 
 Herken thou with gode wille. 
 
 And wliils lie sales, bold the stille : 
 
 Bot answere at tcmptationeni, 
 
 .Sed libera nos a nialo. Amen." Museum MS. 
 *'' " 7?. Ameu. Oremus." Miss.Leofr. " Amen. Oremus." Bangor Pon- 
 tifical. 
 
 *^ " Deoratione Dominica in missa recit.ita adeundi Augustinus, {Epist. 
 lix.) Hieronymus adversus Pelagianos, {lib. iii. pag. 543. Paris.) Cyrillus 
 Ilieros. (Catec/i. Mijstag. v.) et Gregoriiis Turonensis. (Lib. ii. dc mironilis 
 S. Martini, cap. xxx. et de Vitis. PP. cap. xvj.)" Gcoryius. Liturg. Rom. 
 Poiitif. toni. iii. p. 1(19. Tlie same author adds : " Ritus J)<iminica' preca- 
 tiuuis diceiida:, ex S. Gregorio fuit, lit a solo celebranlc cu pronunciaretur.
 
 Canon a^iflae. 
 
 105 
 
 Herford. 
 
 ciat largam crucein supra cali- 
 cem dicendo : 
 
 PER 4* ipsum : aqualem ca- 
 lici: et cum <{* ipso : I?i- 
 fra calicem : et in 4" 'pso : Itc- 
 ruin largam ut primo: est tibi 
 Deo ►!* Patri omnipotenti, Ante 
 calicejn, in unitate Spiritus ^ 
 sancti omnis honor et gloria. 
 
 Tunc reponat corpus in locum 
 suum et cooperiat calicem : et 
 ponat manus super altare et di- 
 cat : 
 
 Rom. 
 
 labium Calicis, dicens : 
 
 PER ip "t" sum, et cum 
 ip 4* so, et in ip 4* so, Bis 
 
 signal inter Calicem et pectus^ 
 est tibi Deo Patri 4" omnipo- 
 tenti, in unitate Spiritus 4* 
 sancti, Elevans parum Calicem 
 cum Ilostia, dicit : omnis honor 
 et gloria. 
 
 Reponit Hostiam, coopcrit Ca- 
 licem genujlectit, surgit, et di- 
 cit : 
 
 PER omnia saecula saculorum. Amen. Oremus. Prseceptis 
 salutaribus moniti, et divina institutione formati audemus 
 dicere : 
 
 Hie sacerdos elevet sursuni bra- 
 chia sua : 
 
 Ext end it maims: 
 
 Alta voce recitari solebat, ac liujus ritus reddit Amalarius. {Lib. iii. cap. 
 xxix.) In Galliis mos fuit, ut a populo oratio Dominica repeteretur. (Ma- 
 hillon. De Lit. Gallic, lib. i. v. 22.) Hie idem ritus apiid Grtecos etiam 
 servabatur. In Missa Mozarabum ad singulas fere petitiones populus re- 
 spondebat, Amen. Hugo Victorinus auctor est {Lib. ii. xxxix.) verba; 
 Std libera nos a malo, a clioro dicta fuisse. De voce Amen, in fine orationis 
 Dominicee veterrima expositio Missaj apud Martenium (Tom. i. p. 451.) 
 ha;c adnotat: Amen, inquit, siojnaculum orationis Dominicte posuere, ubi 
 fideliter possumus dicere, se<iuentem : Libera 710/1, &c." 
 
 ■•^ (Discoopertam.) Vide Note 73. p. 59. The reason why it was now held 
 uncovered, is stated in the rubric of the modern Paris Missal, tliat the people 
 might know that the time of communicating was close at hand. One of the 
 Prayers in the Salisbury Pontifical, at the consecrating of a Paten, refers to 
 this especial use of it : " Consecrare digneris banc Patenani in adminis- 
 trationem Eucharistiie," See the Oflice in the Munumcnta liilnalia. vol. i. 
 
 *^ Very anciently the people joined with tiie Priest here in repeating 
 aloud the wliole of the Lord's prayer. This is clear from a passage in S. 
 Gregori/ of Tours. " Factum est autem cum doniinica oratio diceretur.
 
 io6 Canon a^iffac. 
 
 Sarl'M. Basgor. Ebob. 
 
 PATER noster, qui es in coilis : Sanctificetur iiomeii tuum : 
 Adveniat rcguuni tuum : Fiat voluntas tua, sicut in coelo, 
 et in terra. Panem nostrum quotidianum da nobis hodie: et 
 dimitte nobis debita nostra, sicut et nos dimittimus debitoribus 
 uostris, Et ne nos inducas in tentationem. {Chorus respondeat, 
 Sar.) Sed libera nos a malo. 
 Sacerdos privatim : Saeerdos di- 
 
 cat : 
 \ MEN.^9 A MEN. A MEN. 
 
 el statim : 
 
 LIBERA nos, quaesumus Domine, ab omnibus malis, pra^te- 
 ritis, privsentibus et futuris : et intercedente (pro nobis, 
 Ebor.) beata et gloriosa semper (semperque, Sar.) virgine Dei 
 genitrice Maria, et beatis Apostolis tuis Petro et Paulo, atque 
 Andrea, cum^*' omnibus Sanctis, (tuis, Bangor. )^^ 
 Hie eommittat dia co- 
 nns patenani sacerdoti 
 deoscidans inanum e- 
 jus : et sacerdos deos- 
 culetur patenam : pos- 
 tea ponat ad sinislrum 
 oculiun : deinde ad dex- 
 teriim : postea facial 
 crucem cinn patena ul- 
 tra caput: et tunc rC' 
 
 hsec aperto ore coepit saiictam oratioiiem cum relicjuis dccaiitare." He is 
 relatinjj a miracle worked in the case of a deaf woman. De mirac. S. Mar- 
 Ihii. 1. ii. c. 30. Tliis continued in the Gallic Churches up to about the 
 xj Century : for Jvo Curiwlmsis observes, that by these words " Pra^ceptis 
 .salntarihns, &c." tlie Priest exhorts the people to repeat this prayer with him. 
 In the earliest af;es tiie Lord's Prayer was only allowed to those who 
 had been baptized : and in the old Ordo Komanus, it was tauglit to all 
 who were about to be admitted to that Sacrament, (on the Easter Eve) 
 upon the fourth day after the fourtli .Sunday in Lent. See Buna. torn. iii. 
 p. ;)2t. 
 
 " Amen: onnlled in Mtas Liofr.
 
 Canon S^ilTae* 107 
 
 IIerford. Rom. 
 
 PATER noster, qui es in coolis : Sanctificetur nomen tuum : 
 Adveniat regnum tuum : Fiat voluntas tua, sicut in coclo, 
 et in terra. Panem nostrum quotidianum da nobis hodie : et 
 dimitte nobis debita nostra, sicut et nos dimittimus debitoribus 
 nostris. Et ne nos inducas in tentationeni. (1^. Rom.) Sed 
 libera nos a malo. 
 
 Sacerdos secrete (licit : 
 
 ^MKN. ^ 
 
 MEN. 
 
 Deinde accipit patencu)i inter 
 indicem et medium digitos, et 
 dicit : 
 
 LIBERA nos, quaesumus Domine, ab omnibus malis, prsete- 
 ritis, praesentibus et futuris : et intercedente (pro nobis, 
 Herford.) beata et gloriosa semper virgine Dei genitrice Maria, 
 et (cum, Rom.) beatis Apostolis tuis Petro et Paulo, atque An- 
 drea, cum (et, Rom.) omnibus Sanctis, (tuis, Herford.) 
 Tune snmut patenuin cum dex- Signat se cum patena a front e 
 tera manu, et tavgat ambos ocu- ad pectus, et earn osculatur : 
 los sues cum ea et osculetur earn 
 dicendo : 
 
 ^'^ la inaiiy ancient Missals and Sacraraentaries other names of Saints are 
 found added here. Tliat edited by Pamelius adds, for example, Cyriacus 
 and Martinm. From what Microlugus says, we may conclude that in his 
 time, such additions were allowable at the pleasure of the Priest, or ac- 
 cording to the Use of the particular Church. " Aliorum sanctorum nomina 
 annumerare non debemus, nisi quos in Canone invenimus antiquitus de- 
 scriptos, excepto post. Pater noster, in ilia oratione, ubi juxta ordinem quo- 
 rumlibet sanctorum nomina internumerare possumus." De Ecc. obseri\ 
 cap. xiij. The prayer as it stands in the text, is the same as iti the Grego- 
 rian and Gelasian Sacramcntaries. 
 
 •' This also is the reading of the Bangor Pontifical.
 
 io8 Canon a^ilTac. 
 
 Sarlm. Basgor. Ebor. 
 
 ponat eavi in locum 
 suu)n (/ice}is : 
 
 DA propitius pacem in diebus nostris : ut ope misericordiae 
 tuae adjuti, et a peccato simus semper liberi, et ab onini 
 perturbatione securi. 
 
 Hie discooperiat calicem, et siimat cor- 
 pus cum t'ncliualione, transponens in con- 
 cavitate calicis, rctincndo inter polliccs ct 
 indices, et frangat ^^ in tres partes,^^ 
 {prima fractio, Bangor.) dum dicitur : 
 
 PER eumdem^^ Dominum nostrum Jesum Christum Filium 
 tuum. 
 secunda fractio: secunda frac- 
 
 tio: 
 
 Q 
 
 UI tecum vivit et regnat in unitate Spiritus sancti Deus/^ 
 
 *^ (Et frangat.) i.e. Corpus: as it is more plainly expressed in the Use 
 of Hereford. The Roman Liturgy has " accipit Hostiam, franj^it earn." 
 Ill this distinction is involved a point of no little importance. The Ambro- 
 sian ISIissal, has a form still stronger than tiie old Rul)rics of the English 
 Church : " Corpus tuum frangitiir, Christe, calix benedicitur :" Editt. lofiO. 
 1831. and in the beginning of the last Century tliese words were considered 
 by many of high authority in tlie Church of Rome to be so objectionable, 
 that great efforts were made to expunge them from the Milan Liturgy. The 
 point was, that they opposed that well known dogma; " integrum ('hristi 
 corpus esse in quolibet Hostiae fragmento, integrumque a Fidelibus sumi in 
 quacunque Hostiae particula." According to a hymn sung in the Church of 
 Rome on Corpus Christ! day, and formerly also in the Liturgies of the 
 English Church ; {in die Euchariytia, according to the Use of Hereford) : 
 *' A sumcnte non concisus, 
 Non confractus, non divisus, 
 Integer accipitur." 
 Here again must the ])lain meaning which these words " sumat corpus et 
 frangat illud," bear, the meaning which is primitive and true, be explained 
 awny : the Roman Churcli declares that lionestiy to say " Frangitur cor- 
 pus Cliristi," is lierctical : tliat we must only mean wliat no one can under- 
 stand, />«?»(/»/«/«/• Ay^tcJCJ. Such, at any rate, «as not tlie doctrine of the
 
 Canon a^ilTae. 109 
 
 IIerford. Rom. 
 
 DA propitius pacem in diebus nostris : ut ope misericordiae 
 tuao adjuti, {signet se cum ea et osculetur earn iterum dicen- 
 do, IIerford.) et a peccato simus semper liberi, et ab omni per- 
 turbatione securi. 
 
 Tunc reponat patenam super Submittit Patenam Ilostia^ dis- 
 altare, et discooperlo calice., su- cooperit Calicem, genu fleet it ^ 
 mat corpus Christi reverenter surgit, accipit IIostiam,frangit 
 in manibus suis, et supra cali- eavi super Calicem, permedium, 
 cem frangat illud per ynedium dicens : 
 dicendo : 
 
 PER eumdem Dominum nostrum Jesum Christum Filium 
 tuum. 
 Et illam partem in dextera Partem, quce in dexlera est, 
 '))ianu frangat per medium di- poiiit super Patenam. Deinde 
 cendo : ex parte, qua in sinistra re- 
 
 mansit,frangit parliculam, di- 
 cens : 
 /'^UT tecum vivit et regnat in unitate Spiritus sancti Deus. 
 
 Church Catholic for the first thousand years of her existence : and again, 
 we, who are members of that branch of it, the English Churcli, may con- 
 gratulate ourselves, that we are not driven to such extremities of explana- 
 tion in our own times. 
 
 ^^ {Et frangat in tres partes.) Upon this rite, which Bona calls as it in- 
 deed is, " antiquissimus," and which may be traced up to the most remote 
 antiquity, 1 would recommend the reader to consult the authors whom he 
 cites, and our own very learned writer, Bhujham, book xv. cap. iii. witli 
 Sala's reply, in his notes upon Cardinal Bona. tom. iii. p. 328. — The Greek 
 Church divides into four parts, and the Mozarabic Missal orders, into nine 
 portions : to which separate names are given, having reference to the Life, 
 Passion, and Glory of our B. Saviour. 
 
 Of the three portions into which the English Church used to direct that 
 the Bread should be broken, one was to be dropped into the Chalice, tlie 
 other taken, and the third and largest, either taken by the Priest also, or 
 distributed to the Communicants, and reserved for the sick. Now, when 
 the Pope of Rome solemnly celebrates, is found a remnant of the ancient 
 practice ; he divides the third part into two, and communicates the Deacon 
 and Sub-deacon. 
 
 ^' Eumdem : omitted in Dllss. Lcofr. 
 
 " Deus : omitted in Miss. Leo/r.
 
 1 lO 
 
 Canon e^iffac. 
 
 Sarum. Basgor. Ebor. 
 
 Hie tcneut duaa fracturos in sinistra 
 vianii : et terliam fracturam in dffxtera 
 vianu in summiia/e calicis, ita dicens 
 aptrta voce : 
 
 PER omnia soecula sgeculorum.^ ~r)ER omnia sajcula 
 Amen. X saeculorum. 
 
 ^ It was after this, and before the " Pax domini," that the ancient Epis- 
 copal benedictions were recited. An account of them raay be seen in the 
 Ritualists, alfliougli they no longer are used in the Roman Church ; I 
 would refer tlie reader also to my Dissertation on the Service Books : Mo- 
 iiumrnta liitualia. vol. i. under tlie title, " IJenedictionale." 
 
 According to the Mozarabic Missal, Priests were allowed to give tiiis 
 benediction: and the iKth Canon of the 4th Counc. of Toledo, insists on 
 their doing so: " Nonnulli Sacerdoles post dictum Orationem Dominicam 
 statim communicant et postea benedictionera Populo dant : quod deinceps 
 interdicimus : sed post orationem Dominicam, benedictio in Populum se- 
 quatur." Mahillon says, tliat the same permission existed very anciently 
 in the Gallic Liturgy. De Lit. Gall. lib. i. 4. 13. The reader will find one 
 or two exam|)lt's of tiiese Episcopal Benedictions, in the Additional Notes, 
 which will enalde him to judge of their general character. 
 
 The Episcopal hi ncdicfiuns during the Service of the Holy Communion 
 are not uiifrequently alluded to in ancient documents. For example : in 
 the year 1:309, before the Council of London, a sob inn Mass was celebrated : 
 '* Et est sciendum, quod Norwicensis, qui celebravit missam, dedit so- 
 lemnem benedictionem in missa." Mj/Zinw. Concilia. <«m.ii.;7. 304. Again, 
 in the account of the Mass before a Provincial Synod in the same year, we 
 read : " In fine vero miss^, ante Ae/niis Dei, pra?dictus Episcopus Norwyc. 
 de praecepto et licentia speciali Cantuar. archiopiscopi .solennem benedic- 
 tionem super i)opulum fecit. Expleta missa archiepiscopus benedictionem 
 ]K)i)ulo dedit." Concilia, torn. ii. p. 312. 
 
 At this period also of the Service denunciations of excommunications, 
 ami prayers sometimes were to be said : some examples of wliich are gi\en 
 by Bona: and Angela liocca, " de Campanis." To tho.sc I would add from 
 Wilkins : " Advertentes insuper prajsentium turbationum pericula, quae 
 veraciter ex no.stris excessibus et delictis causari creduntur, ad quonim 
 iiide remedinm op])ortunum decet et expedit divinum implorare subsidium : 
 vobis ca?terisque coepiscopis antedictis iiijnngimiis, ut psalmos et orationes 
 l)ro pace, antequam dicatur ' I*a\ Domini,' intra missas et processiones 
 piiblicas, prout januludum mandabamus, dici ac fieri faciatis, et faciaiit di- 
 ligcnter." Concilia, tom. ii. 2'2'2. a.d. 1296. 
 
 The following also from the oath of an AI)bot of Westminster, for fulfil- 
 ling the Will of K. Henry YII. " Item 1 shall cause every monke singing 
 
 and sayeing in the Chapitre iMas.se in the said monasterie to sing and 
 
 ,sey deuoutly for the same kyng, at euery such masse after the fr.iccion of 
 the Holy Sacrament, and before the holye prayer of Agnus Dei, all such
 
 Canon ^\Mz, 1 1 1 
 
 Herford. Rom. 
 
 lievianeant diuc partes in sinis- Aliam 7nediam par/em cum 
 tramanu: et ttrtia in dextera, ipsa sinistra ponit super Pate- 
 et dicat : . nam, et dextera ienens particu- 
 
 lam super Calicem, sinistra Ca- 
 liccm, die it : 
 ER omnia saecula saeculo- T)Ell omnia saecula saeculo- 
 rum. Amen. X rum. Ijk. Amen, 
 
 P 
 
 special Psalms, Orations and Prayers for the same kyng, as be conteigned 
 in the same indentures." Dug-dale. Monast. Atu/Uc. vol. i. p. 279. 
 
 To this part of the Service are also to he referred the Preces in prontra- 
 tione, which are commonly found in the printed editions of the Sarum 
 Missal: according to the rubric: " Et sciendum est quod in omni missa 
 quando de feria dicitur fiat prostratio a toto choro statim post Sanctus usque 
 Pax Domini, per totum annum : nisi a Pascha usque, Deus omnium." 
 These prayers consisted of three psalms Deus venerunt gentes : Deus mise- 
 reatur nostri : and Domlne in virtute tun : followed by some Verses and 
 Responses, and three Collects, viz. " Oremus. Deus qui admirabili provi- 
 dentia cuncta disponis, te suppliciter exoramus : ut terram quam unigenifus 
 Filius tuns proprio sanguine consecravit, de manibus inimicorum crucis 
 Christi eripiens restituas cultui Christiano, vota fidelium ad ejus liberatio- 
 nem instantium misericorditer dirigendo in viam pacis aeternas. 
 
 Oratio. Rege quassumus, Domine, famulum tuum pontificem nostrum : 
 et intercedente beata Dei genitrice semperque virgine Maria, cum omnibus 
 Sanctis tuis, gratise tuae dona in eo multiplica : ut ab omnibus liberetur 
 offensis : et temporalibus non destituatur auxiliis : et sempiternis gaudeat 
 institutis. 
 
 Oratio. Da, quaesumus omnipotens Deus, famulo tno rcgi nostro salu- 
 tem mentis et corporis : ut bonis operibus inhterendo, tuje semper virtutis 
 mereatur protectione defendi. Per eundem Christum Dominum nostrum. 
 Amen. Sccjuatur. Pax Domini. Lc." The first of these at least, is to be 
 traced to the <era of the Crusades. 
 
 A similar Office is appointed in the other English Missals : but they vary 
 as to the days on which it may be said. Thus, the York Use appoints two 
 diiferent arrangements of psalms and prayers : the Bangor has one only : 
 and so the Hereford. The order of this last is as follows. 
 
 " Jn missade die vel de pace vel pro familiaribus : divautur preces hoc modo. 
 — Quando sacerdos hnnc 7nissum celchrans, postt/uam Pater noster dixerit et 
 Per omnia saecula SEeculorum : antcfpiam dicat Pax domini, dicantiir In 
 psahni a sacerdote cum mlnistris, et similiter a choro sub silentio : videlicet, 
 ps. Domine in virtute tua. Deus misereatur. ps. Lastatus sum. Dictis 
 psahnis '. dicatur Kyrie eleyson. &c." Then follow verses and responses 
 as in the Salisbury Use : after which these three collects. 
 
 " Oratio. Da quassumus, Domine, famulo tuo." as above. 
 
 ^'^ Alia oratio. Miserere quajsumus, Domine, populo tuo : et continuis 
 tribulationibus laborantem propitius respirare concede. Per Dominum. 
 
 Alia oratio. Deus, a quo sancta dcsideria, recta concilia et justa sunt
 
 112 €anon e^ilTac. 
 
 Sarum. Basgob. Ebor. 
 
 Ilk facial tcr signum 
 crucis dicens : 
 
 T)AX Do 4- mini sit sem + per vo 4* biscum. 
 
 Chorus respondeat : Chorus res- 
 
 pondeat aperta 
 voce. 
 tuo. 
 
 TT^T cum spiritu 
 
 ^4d Ao-nus Dei dicendum^'^ accedant dia- 
 conns et subdiaconiis ad sacerdotem iiier- 
 que a dextris : diaconus propior, subdia- 
 conus reniotior, et dicant privatim : 
 
 .58 
 
 A 
 A 
 
 GNUS Dei, qui tollis peccata mundi, miserere nobis.*^ 
 GNUS Dei, qui tollis peccata mundi, miserere nobis. 
 
 opera: da servis tiiis illam qnam imnulns dare non potest, pacem, iit et 
 corda nostra mandatis tiiis dedita, et hostiuin sidilata forinitvidiiie tenipora 
 sint tua protectione trarKpiilla. Per Doiniiniin iiostriiin Jesum Christum 
 Filiuni tuum,qui tecum vivit et regnat, iti unitate Spiritus sancli Deus, per 
 omnia saecula saeculorum. Amen. 
 
 " See a very learned disquisition in Gerhert. De Musica. torn. i. p. 454. 
 &c. as to the ancient custom of sinking or saying this, and whether the peo- 
 ple joined with the Choir. A passage in .Klfrie's Homilies appears to 
 prove that in his time, the Aymis Dei was sung in the Churches of England. 
 " Be bam singa? (iodcs fjeowas a^t adcere niffissan. Agnus Dei qui tollis 
 peccata mundi, miserere nobis, j^at is on urum gefjeode. &c." Horn, in di. 
 sanct. Paschae. It was forbidden on Easter Eve in that age by the Canons 
 of .Elfric: (whether the same .IClfrir F cannot say.) " On Easier Eve, let
 
 Canon ^ilTae* 
 
 113 
 
 Herford. 
 Deinde cum parte hoslia quam 
 tenet in mami dextera Jiant 
 tres cruces supra calicem, dicen- 
 do: 
 
 )PiX. J^ Domini sit + semper vobis 4* cum 
 
 Rom. 
 Cum ipsa particula sigtiat ter 
 super Calicem J dice72s: 
 
 P 
 
 E 
 
 T cum spiritu tuo. 
 
 l.^T cum spiritu tuo. 
 
 Particulam ipsam immittit in 
 Calicem , dicens secreto : 
 
 HJEC commixtio et conse- 
 cratio Corporis et San- 
 guinis Domini nostri Jesu 
 Christi, fiat accipientibus nobis 
 in vitam seternam, Amen. 
 Ad Agnus Dei dicendum, ac- Cooperit Calicem^ genvjlectit^ 
 cedant diaconus et subdiaconus surgit, et iticlinatus Sacramen- 
 ad sacerdotem uterque a dextris : to, junctis manihus, et ter pec- 
 diaconus propior et subdiaconus tus percutiens, dicit: 
 remotior : et dicaut privatim : 
 A GNUS Dei, qui tollis peccata mundi, miserere nobis. 
 
 GNUS Dei, qui tollis peccata mundi, miserere nobis. 
 
 A 
 
 there not be sung at the mass-offering, neither Agmis Dei, nor ' Com- 
 ninnia,' but among those who desire the housel, let the chanter begin : 
 Alleluia. &c." Thorpe. Antient Laws and Institutes, vol. ii. p. 359. 
 
 ■'* " Then eft sone tho prist wil saye, 
 
 Stande stille and herken him al waye : 
 He saie Agnus thryse or he cese, 
 Tho last worde he spekis of pese : 
 
 Then is gode of god to crave, 
 
 That thou charyte may haue : 
 
 There when tho prist pax wil kis, 
 
 Knele thou and praye then this." Museum MS. 
 
 ^' The Canon of the Leofric Missal ends here.
 
 114 Canon Q^itTac. 
 
 Sarum. Basgor. Elton. 
 
 G^'US Dei, qui tollis peccata mundi, dona nobis pacem/*^ 
 
 A 
 
 Hi'c deponat tertiayn 
 partem hostile in san- 
 guine dicens : 
 
 llic cruce signando deponat dictani ter 
 tiam partem hostile in sacramento san 
 guinis {in sanguine, Bangor.) sic dicen 
 do: 
 
 H.EC sacrosancta commixtio corporis et sanguinis Domini 
 nostri Jesu Christi fiat mihi (nobis, Ebor.) et omnibus^* 
 (omnibusque, Sar.) suraentibus salus mentis et corporis : et ad 
 vitam aeternam (promerendam et, Sar. et Bangor.) capescendam''- 
 praeparatio salutaris. '^^ 
 
 PER eundem Christum Dominum 
 nostrum. Amen. 
 
 ulntcquam par detur dicat sacerdos . 
 
 PER eundem Domi- 
 num nostrum Je- 
 sum Christum Fihum 
 tuum. Qui tecum vi- 
 vit et regnat. 
 
 DOMINE, sancte Pater, omnipo- 
 tens Eeterne Deus : da mihi hoc 
 sacrosanctum corpus et sanguinem 
 Fihi tui Domini nostri Jesu Christi ita 
 digne sumere : ut merear per hoc remis- 
 sionem omnium peccatorum meorum 
 accipere et tuo Sancto Spiritu repleri, 
 et pacem tuam habere. Quia tu es 
 Deus (solus, Bangor.) et non est alius 
 
 ^ " Propter denique schisma e medio tollenduiii, et propter pacem 
 Clirisli fidt'libus a Deo impetrandam, ad lianc usque diem remansit Ritus 
 diccndi, Dona nobis pacem, in tertio Agnus Dei, dum celebratur Missa. 
 Antiquitus enim tril)us vicibus uniformitcr dicebalur ; miserere 7>(}bis : sed 
 ob multas et varias Ecclesite olini adversitafes Ecdesia cospit ad Dominum 
 de tribiilatione clamare : Dona nobis pacem." Anijcio liocca. De Campanis. 
 cap. xviij. He goes on to quote from Innocent, the practice still observed 
 " in Basilica Lateranensi" as being the most ancient Church, of repeating 
 the miserere nobis three times : and complains that Durand in his Rationale, 
 lib. iv. cap. 25, has spoken of this, and of the alteration, without acknow- 
 ledging the authority of Innocent. 
 
 " The IJangor Pontifical reads, " omnibusque."
 
 A 
 
 Canon ei^iirae* 115 
 
 Herford. Rom. 
 
 GNUS Dei, qui tollis peccata inundi, dona nobis pacem. 
 
 Tunc partem quam tenet in 
 dexter a manu ponat in calice 
 dicendo : 
 
 HMC sacrosancta commix- 
 tio corporis et sanguinis 
 Domini nostri Jesu Christi fiat 
 mihi et omnibus sumentibus 
 salus mentis et corporis : et ad 
 vitam aeternam promerendam 
 et capescendam praeparatio sa- 
 lutaris. Per eundem Christum. 
 etc. 
 
 Oratio. Delude junclis jnanibus super 
 
 altare, inclinatus dicit sequentes 
 Orationes. 
 
 DOMINE Jesu Christe, qui dixisti Apostolis tuis : pacem 
 meam do vobis, pacem relinquo vobis : (Pacem relinquo 
 vobis, pacem meam do vobis : Rom.) ne respicias peccata mea, 
 sed fidem Ecclesise tuee : eamque secundum voluntatem tuam 
 pacificare et coadunare dignare : (digneris, Rom.) Qui vivis et 
 regnas Deus, per omnia ssecula sseculorum. Amen. 
 
 *' Ad vitam aeternam capescendam." Bangor Pontifical. 
 
 ^^ This prayer is a very remarkable one, retained as it was so long in the 
 English Church, after the Communion of the Cup had been denied to the 
 laity. It is not in the Roman Use, in the editions of the 15th Century. 
 Archbishop Cranmer in his Answer of the Devonshire rebels, was not for- 
 getful of the argument which this prayer so decidedly aflbrds, for the Com- 
 munion in both kinds. Vide Remains, vol. ii. 217. 
 
 The mystical intention of the Immission into the Cup is explained by 
 Micrologus. " Ad designanduni corporis et aninife conjunctionem in resur- 
 rectione Christi." Cop. xvij. And to the same eftect Innocent the Third. 
 " Commixtio panis et vini, designat unionem carnis et aniraa;, quffi in re- 
 surrectione Christi denuo sunt unitee."
 
 ii6 
 
 Canon ^iffac. 
 
 Sarum. Bangor. 
 
 praeter te : cujus regnum gloriosum per- 
 nianet in saecula saeculorum. Amen. 
 Jlic osculetur sacerdos corporalia in dex- 
 ttra parte et summitattm calicis, et pos- 
 tca diaconum dicens : 
 
 PAX tibi et eccle- T>^^ ^'^' ^^ 
 sice. JL ecclesise 
 
 Dei. 
 
 Rcsponsio : 
 
 E 
 
 Besponsio di- 
 aconi : 
 T cum spiritu tuo. 1 r^ T cum 
 
 piritu 
 
 E 
 
 tuo. 
 
 Diacomis a dextris sacerdotis ab eu pa- 
 ceiii recipiat'^* tt subdiacojio porrigat : 
 dcinde ad grudum chori ipse diaconus 
 pacem portet rectoribus chori: et ipsi 
 pacem choro portent uterque side parti 
 incipiens a majoribus. Post pacem da- 
 tam dicat sacerdos orationcs sequentes 
 priratim, anteqiiam se convnunicet : te- 
 ntndo hostiam duabus manibus : 
 
 Ebor. 
 
 J fie detur oscu/ion pu- 
 ds dicendo : 
 
 HABETE vincu- 
 lum pacis et ca- 
 ritdtis, ut apti sitis 
 sacrosanctis mysteriis 
 Dei. 
 
 I fie incline t se sacerdos, 
 dicens orationes sequen- 
 tes anlcquain cominu- 
 nicet, tenendo fiostiam 
 duabus manibus: 
 
 ** {Diaconns pacem rcciplat.) Pax: instrumentum, quod inter Missarum 
 Bolemnia populo osciilaiidum prajbetur. Du C'anf/e. Gloss. The intro- 
 duction of tlie Pax instead of the old practice of mutual salutation was not 
 until about the thirteenth century. In a Council held at York, in the year 
 \2.'A), under Walter Gray, Archbishop, the earliest mention occurs of the 
 Pax, or Osculntorium, as used in England. It is named among the orna- 
 ments and furniture of the Altar, which were to be provided by the parish- 
 ioners. Willcins. Concil. i. G98. Again, in the same collection, ii. "280, we 
 find a similar order to have been made in the province of Canterbury, in the 
 year 1305, at the Council of Merton : '■'■ tahulas pacis ad oscidatorium." 
 Both of these Constitutions are to be found also in Johnson s Eccles. Laws, 
 vol. ii. Several figures of the Pax are given in works relating to the sub- 
 ject, and in many of the printed editions of the Sarum Missal it is repre- 
 sented as |)art of tlie furniture of tlie Altar, in tlie woodcut \\ liich commonly 
 precedes tiie Service for Advent Sunday. Le Bran, torn. i. p. '2D2, has an 
 interesting dis(|uisition on the subject of the Pax: and in a note slates that 
 why it also, in its own turn fell into disuse abroad, was on account of quar-
 
 Canon e^iflfae- n? 
 
 Herford. Rom. 
 
 Tunc offerat pacem : sed primo Si danda est pax, osculatur ul- 
 
 osculetiir cali'cem : deinde altare tare, et dans pacem, dicit : 
 d kendo : 
 
 HABETE vinculum carita- T)^^ tecum. 
 
 tis et pacis, ut apti sitis X 
 sacris mysteriis Dei. 
 
 Et osculando ministrum dicat : 1^. 
 
 PAX Christi et sanctae eccle- 17^ T cum spiritu tuo. 
 
 siae tibi et cunctis ecclesise X_-i 
 filiis. 
 
 rels about precedency which it occasioned among the people. Notices of 
 the Pax are common in the Monastic and Church Inventories. See also the 
 Injunctions given (1548. 2 Edwd. vj.) to the Deanery of Doncaster. " And 
 the clerk in like manner shall bring down the Pax, and standing without the 
 Church door, shall say boldly to the people these words : ' This is a token 
 of joyful peace, which is betwixt God and men's conscience. Christ alone 
 is the peace-maker, which straitly conmiands peace between brother and 
 brother.' " Hierurgia Aiujlic p. 2. In the Rites of Durliam Abbey we are 
 told, that they possessed " a marvelous Faire Booke, which had the Epis- 
 tles and Gospels in it, the which booke had on the outside of the coveringe 
 the picture of our Saviour Christ, all of silver— whiclie booke did serve for 
 the Pax in the Masse." P. 7. A book which an Abbot of Glastonbury 
 gave to his Church there, might have, and possibly did answer the same 
 purpose. " Unum textum argenteum et auratum, cum crucifixo, Maria 
 et Johanne, splendidus emalatum." Johan. Glaaton. de rebus Glaston. 
 Hetirne. p. 265.
 
 ii8 
 
 Canon e^iflac. 
 
 Sari M. 
 
 Bangob. 
 
 DEUS Pater, fons et origo totius 
 bonitati.s,qui ductus niisericordia 
 Unigenitum tuum pro nobis ad infima 
 mundi desccndere, et carnem sumere 
 voluisti : quam ego indignus hie in ma- 
 nibus meis teneo : 
 
 Jlic inclined se sacerdos ad Iwstiam di- 
 cens : 
 
 TE adoro, to glorifico, te tota cordis 
 (ac mentis mea^, Bangor.) inten- 
 tione laudo : et precor, ut noS famulos 
 tuos non deseras, sed peccata nostra 
 dimittas : quatenus tibi soli Deo vivo et 
 vero puro corde ac (et, Bangor.) casto 
 corpore servire mereamur. (valeamus, 
 Bangor. ^^) Per eundem Christum Do- 
 minum nostrum. Amen. 
 
 DOMINE Jesu Christe, Fih Dei 
 vivi, qui ex voluntate Patris coo- 
 perantc Spiritu sancto per mortem tuam 
 mundum vivificasti : libera me, (quaeso, 
 Bangor.) per hoc sacrosanctum corpus 
 et hunc sanguinem tuum a cunctis ini- 
 quitatibus meis, et ab univcrsis malis : 
 et fac me tuis semper obedire mandatis : 
 et a te nunquara in perpetuum permittas 
 separari : (separari permittas. Salvator 
 mundi,'''' Vunigor.) Qui cum Deo Pa- 
 tre, et eodem Spiritu sancto, vivis et reg- 
 nas Deus : per omnia saecula saeculo- 
 rum. Amen. 
 
 CORPORIS et sanguinis tui. Do- 
 mine Jesu (Christe, Bangor.) sa- 
 
 o 
 
 Ebor. 
 REMUS. 
 
 DOMINE, sancte 
 Pater, omnipo- 
 tens aeterne Deus, da 
 nobis hoc corpus et 
 sanguinem Filii tui 
 Domini Dei nostri Je- 
 su Christi ita sumere, 
 ut mereamur per hoc 
 remissionem peccato- 
 rum nostrorum acci- 
 pere et tuo sancto Spi- 
 ritu repleri : quia tu es 
 Deus, et preeter te non 
 est alius nisi tu solus. 
 Qui vivis et regnas 
 Deus. 
 
 ,REMUS. 
 
 o 
 
 lERCEPTIO cor- 
 ])oris et sanguinis 
 
 "" Tlie Bangor Pontifical also ri-ails, " Nalcamus.
 
 Canon a^ilTae. 
 
 119 
 
 Herford. 
 
 Rom. 
 
 ratio. 
 
 DOMINE, sancte Pater, 
 omnipotens seterne Deus, 
 da mihi hoc sacrosanctum cor- 
 pus et sanguinem Filii tui ita 
 digne sumere ut merear per hoc 
 remissionem omnium peccato- 
 rum meorum accipere : et tuo 
 sancto Spiritu repleri : quia tu es 
 Deus solus, et praetor te non est 
 alius : cujus regnum et imperi- 
 um sine fine permanet in saecula 
 sseculorum. Amen. 
 
 Alia oratio. 
 
 DOMINE Jesu Christe, Fili Dei vivi, qui ex voluntate Patris, 
 cooperante Spiritu sancto, per mortem tuam mundum vivi- 
 ficasti: libera me per hoc sacrosanctum corpus et sanguinem 
 tuum, ab omnibus iniquitatibus meis et (ab, Herford.) universis 
 malis, et fac me tuis semper obedire (inhserere, Rovi.) mandatis, 
 et a te nunquam in perpetuum permittas separari. (et a te nun- 
 quam separari permittas. Rom.) 
 
 QUI vivis et regnas cum 
 Deo Patre in unitate 
 ejusdem, etc. 
 
 QUI cum eodem Deo Patre 
 et Spiritu sancto vivis et 
 regnas Deus in ssecula sseculo- 
 Amen. 
 
 rum. 
 
 ^ERCEPTIO Corporis tui, 
 Domine Jesu Christe, 
 
 6« This is an important variation : with which agrees also tlie Bangor 
 Pontifical.
 
 I20 
 
 Canon a^iflfac. 
 
 Sarum. Bangor. Ebor. 
 
 cramentum quod licet indignus accipio : tiii, Domine Jesu 
 non sit mihi judicio et condemnationi, Christe,quamindignus 
 sed tua prosit pietate corporis mei et sumere pra^sumo : non 
 animae saluti. Amen. mihiveniat adjudicium 
 
 nee ad condemnatio- 
 nem, sed pro tua pietate 
 prosit mihi ad tuta- 
 mentum animse et cor- 
 }X)ris. Qui cum Deo 
 Patre et Spiritu sancto 
 vivis et reenas Deus. 
 
 o 
 
 REMUS. 
 
 DOMINE Jesu 
 Christe, Fili Dei 
 vivi, qui ex voluntate 
 Patris, cooperante Spi- 
 ritu sancto, per mortem 
 tuam mundum vivifi- 
 casti : libera me per 
 hoc sacrosanctum cor- 
 pus et sanguinem tuum 
 ab omnibus iniquitati- 
 bus et universis malis 
 meis : et fac me tuis 
 obedire prseceptis et a 
 te nunquam in perpe- 
 tuum separari permit- 
 tas. Qui cum Deo 
 Patre et eodem Spi- 
 ritu sancto vivis et res- 
 nas Deus. Per om- 
 nia saecula saeculorum. 
 Amen.
 
 Canon s^ilTae. 
 
 121 
 
 IIerford. 
 
 Rom. 
 quod ego indignus sumere prte- 
 sumo, non mihi proveniat in 
 judicium et condemnationem : 
 sed pro tua pietate prosit mihi 
 ad tutamentum mentis et cor- 
 poris, et ad medelam percipi- 
 endam. Qui vivis et regnas 
 cum Deo Patre in unitate Spi- 
 ritus sancti Deus, per omnia 
 ssecula saeculorum. Amen. 
 
 D 
 
 EUS Pater, fons et origo 
 totius bonitatis, qui mi- 
 sericordia ductus Unigenitum 
 tuum pro nobis ad infima mundi 
 descendere, et carnem sumere 
 voluisti, quem ego indignus et 
 miserrimus peccator hie mani- 
 bus teneo, te adoro, te glori- 
 fico, te tota cordis intentione 
 laudo, et precor ut nos famulos 
 tuos non deseras sed peccata 
 nostra deleas : quatenus tibi 
 soH Deo vivi et vero, puro 
 corde et casto corpore semper 
 servire valeamus. Pereundem. 
 
 AG I M US tibi Deo Patri 
 gratias pro jam beatifi- 
 catis, postulantes eorum inter- 
 ventu apud te adjuvari : pro 
 his autem qui adhuc sunt in 
 purgatoriis locis, offerimus tibi 
 Patri Fihum : supphcantes ut 
 per hanc sacrosanctam hostiam 
 eorum poena levior sit et bre- 
 vior : pro nobis autem quos 
 adhuc gravant peccata carnis 
 et sanguinis immolamus tibi 
 
 Genujlectit, siirgif, et (licit : 
 
 PAN EM ccelestem accipi- 
 am, et nomen Domini in- 
 vocabo. 
 
 Deinde parum indinatus, acci- 
 pit ambas partes Hostia inter 
 pollicem et indicem sinistrtv 
 vianus, et patenam inter eiiin- 
 dem indicem et jnedium, et dex- 
 ter a percutiens pectus, elevata 
 aliquantidum voce, die it ter de- 
 vote et humiliter : 
 
 DOMINE non sumdignus, 
 ut intres sub tectum me- 
 um : sed tantum die verbo, et 
 sanabitur anima mea.
 
 I 22 
 
 Sarum. 
 
 Canon e^ia'ac, 
 
 Bangor. 
 
 Ebor. 
 
 Ad corpus dicat^ cum 
 humiliatione antcqiunn 
 ptrcipiat : 
 
 Jd corpus 
 
 cum inclinati- 
 
 one antequani 
 
 percipiat di- 
 
 cat : 
 
 AVE in aeternum sanctissima caro 
 Christi : mihi ante omnia et super 
 omnia summa dulcedo. Corpus Domini 
 nostri Jesu Christi sit mihi peccatori 
 via et vita. (Amen. Bangor.) 
 
 IN nomine 4* Patris, 
 et Fihi, et Spiritus 
 sancti. 
 Hie sumat corpus,^^ Hie debet sa- 
 
 Hic sumat corpus cruce 
 prius facta cum ipso 
 eorpore ante: deinde 
 ad sanguinem dicens : 
 
 CORPUS Domini 
 nostri Jesu Christi 
 sit mihi remediumsem- 
 piternum in vitam eeter- 
 nam. Amen. 
 
 ^ In the first edition of the " Ancient Liturgy," I was obliged to leave 
 a part of this pray«'r conjecturally supplied in Italics: " apud te adjuvari: 
 et pro (lefunctisfidcVihus offerinius &c." As I tlien stated in a note, tliis was 
 because one of tlie two copies of the Hereford Use in the Budh'ian Library 
 had an erasure in tliis place, which was supplied with those words in an old 
 band, though (as I also remarked) tliey could not be those which originally 
 bad been there : and the other had lost the leaf altogether. I was not then 
 aware (through some error which I cannot now account for) that the copy 
 wliich I spoke of as being in S. .lohn's College, Oxford, was not a York, 
 (see Pref. 1st Ldit. p.lxxviij) but a Ilcnford Missal. This Book upon ex- 
 amination, though very imperfect and mutilated in many places, yet Iiappily 
 supplies the perfect text, in this important prayer, as I have given it above. 
 
 Since the publication of that edition, I have also found tliis prayer, occu- 
 pying somewhat the same place in the Canon, in the MS. Mis.sal said to 
 have belonged to the Cliurch of St. Paul's, London ; and of which I have 
 spoken in the Preface to the present Edition. 
 
 ** It will be observed that the English Uses differ in the Form at receiv- 
 ing. When the sacred Elements were delivered to tlu' people, tliere was 
 also a considerable variety in the words used. From .V. Ambrose, de 
 Sacramcntis, l.ih. iv. rap.b; and from .V. Anyustine, Serm. 272. .332. wc 
 may conclude that the simple words, as in the Clementine Liturgy, were
 
 Canon a^ilTae. 
 
 123 
 
 TIerford. 
 Patri Filium : obsecrantes ut 
 peccata quae ex carne et san- 
 guine contraximus caro mun- 
 det, sanguis lavet Unigeniti 
 Filii tui Domini nostri Jesu 
 Christi. Qui tecum vivit.^^ 
 Tutic incline t se supra calicem, 
 et valdc devote pctcipiat corpus 
 Christi, sed ante perceptionem 
 dicat : 
 
 Rom. 
 
 Postea dextera se signans cum 
 Hostia super Patenam^ dicit : 
 
 CORPUS Domini nostri 
 Jesu Christi sit animse 
 meae remedium in vitam aeter- 
 nam. Amen. 
 
 c 
 
 lORPUS Domini nostri 
 Jesu Christi custodiat 
 aniraam meam in vitam aeter- 
 nam. Amen. 
 
 Sumit reverenier aynbas partes 
 Hostice,jungit vianus, et quies- 
 cit aliquantulum in meditatione 
 
 said : " Corpus Christi :" to which was answered " Amen." Many forms 
 of later ages, in delivering both the Body and the Blood to the people, may 
 be seen collected in Georgius. torn. iii. lib. iv. cap. xix. Several again in the 
 various Orders printed by 3Iartene, in his first volume : de Ant. Ritibus. 
 Micrologus gives this : " Corpus et sanguis Domini nostri Jesu Christi pro- 
 ficiat tibi in vitam ffiternara." Cap. 23. 
 
 *^ (sumat) i.e. standing. The Popes were accustomed to receive the Eu- 
 charist sitting: but it would seem that now they stand, as other Bishops 
 do, and do not resume their seat until after the rite is finished of washing 
 the hands. See Angela Rocca. " De solemni Communione Summi Ponti- 
 ficis." Opera, tom. i. p. 10. It is not out of place to add briefly that this 
 author appears to doubt, that the Bishops of Rome ever received sitting. 
 " Dicitur Summus Pontifex sedere, dum comnnmicat; vel quia ipse anti- 
 quitus in communicando sedebat, vel quasi sedentis instar communicabat, 
 sicut prresens in tempus fieri solet. Summus namque Pontifex ad solium 
 stans, non sedens, ad majorem venerationem rcpraesentandam, ipsi tamen 
 solio, populo universo spectante, innixus et incurvus, quasi sedens commu- 
 nicat, Christum Dominum cruci aflixum, in eaque quodam modo reclinan- 
 tem repraesentans." P. 20. We cannot read tliese last words without pain 
 and sorrow : such gestures for such an end, surely sprung not from tliat re- 
 verence which men ought to feel.
 
 124 
 
 Canon a^iflfac. 
 
 Sarum. 
 cruce prius facta cum 
 ipso corpore ante os. 
 
 Bangor. 
 
 cerdos infinie 
 medilai i de iii- 
 car)iatifl)ie, ca- 
 ritate, passi- 
 one, et de di- 
 va viorte Jesu 
 Christ i, quas 
 pro nobis pas- 
 sus est et eri- 
 a)n voluntarie 
 suslinuit. Et 
 sic cum timo- 
 re et reveren- 
 tia magna cor- 
 pus Cliristi et 
 sanguinem su- 
 mat : cruce de 
 ipso corpore 
 prius facta an- 
 te OS ejus reci- 
 pientis. 
 
 Deinde ad sanguinem cum magna devo- 
 
 tione diccns : 
 
 AVE in aeternum ccelestis potus,mi- 
 lii ante omnia et super omnia sum- 
 ma dulcedo. Corpus et sanguis Domini 
 nostri Jesu Christi prosint nilhi pecca- 
 tori ad remedium sempiternum in vitam 
 aeternam. Amen. In nomine -J- Pa- 
 tris, etc. 
 
 Ebor. 
 
 SANGUIS Domini 
 nostri Jesu Christi 
 conservet me in vitam 
 aeternam. Amen. 
 
 CORPUS et san- 
 guis Domini nos- 
 tri Jesu Christi : custo- 
 diat corpus meum et 
 animam mcam in vitam 
 aeternam. Amen. 
 
 Hie sumal sanguinem : Hie sumat to- 
 quo sumpto"^^ inclinet tum sanguin- 
 
 '" If any were lo be communicated dining the Mass, this was tlie time 
 appointed : as it is still directed in the liilus cclebraudi HJissam. " Si ([iii
 
 Canon a^ilTae. 
 
 125 
 
 Herford. 
 
 Bom. 
 sandissimi Sacramenti. De- 
 inde discooperit Calkem, genu- 
 flectit, coUigilfraginenta^ si qiue 
 sint, extergit Patenam super 
 Calicem, interim dicens : 
 
 QUID retribuam Domino 
 pro omnibus, quae retri- 
 buit mihi ? Calicem salutaris 
 accipiam, et nomen Domini 
 invocabo. Laudans invocabo 
 Dominum, et ab inimicis meis 
 salvus ero. 
 
 Ante perceptionem sanguinis di- 
 
 cat : 
 
 Accipit Calicem manu dextera, 
 et eo se signans, dicit : 
 
 SANGUIS Domini nostri 
 Jesu Christi conservet ani- 
 mani meam in vitam aeternam. 
 Amen. 
 
 S^ 
 
 lANGUIS Domini nostri 
 Jesu Christi custodiat ani- 
 mam meam in vitam seternam. 
 Amen. 
 
 Sumit totum Sanguinem cum 
 particula. Quo sumpto, si qui 
 
 sint communicandi in Missa, saccrdos post sumptionem saniijuinis, antequani 
 se purificet, facta geimflexioiic, ponat particulas, &c." 7V<. x. (>. Tlie
 
 126 Canon a^tflTae. 
 
 Sarum. Bangor Ebor. 
 
 sesacerdos, et dicat cum em : quo su7)i- 
 
 dtxotionc orationevi se- pto et ealiceal- 
 
 (jiunteDi : iari superposi- 
 
 liuhricdB Generates of the modern Paris Missal are particular on one point. 
 
 " Si ([ui siiit sacram Comnninionem accepturi, Sacerdos iion eos dill'erat 
 post Missa» finoni sine necessitate. Ordo enim postulat, ut Coramunio po- 
 j)uli fiat intra Missam, et immediate sequatur Comnninionem Sacerdotis." 
 Cap. X. 
 
 Upon the mode of receiving, I need scarcely remind the reader of the 
 famous passage in S. Cyril, Catcch. Miistag. v. cap. xxj. : and according to 
 the same feelings the Churcli lias always insisted upon outward gestures of 
 reverence and awe ; not merely by way of decency as on less solemn occa- 
 sions, but here as of actual necessity. As S. Augustine declares: " nemo 
 Carnem illam manducat, nisi prius adoraverit." Ennr. in Ps. xcviii.5. I 
 shall only add a passage from S. Chrysostom, as cited and translated in 
 As/tucU's Gestus Eucharisticus." O.rf. I'imo. 1GG."3. p. 44. (in which the 
 reader will find this subject well considered.) " This Body the wise men 
 reverenced, even when it lay in the Manger, and approaching tliereto, wor- 
 shipped with great fear and trembling. Let us therefore, who are citizens 
 of Heaven imitate at least these Barbarians. — But thou seest this Body not 
 in the Manger, but on the Altar: not held by a woman, but presented by 
 tlie Priest. — Let us therefore stir up ourselves, and shew far greater rever- 
 ence than those Barbarians, lest by our careless and rude coming, we heap 
 fire on our heads." Homil. xxiv. Cf. also AsfiircU, p. 40. and p. 120. 
 And in Lactantins de morte persec : the vision of S. Perpetua : cited by 
 Gevhert. torn. i.p. 125. " Ego accepi junctis manibus." 
 
 How long the custom continued of receiving the Eucharist into the hands, 
 and permission also to carry it home, is most uncertain. There is a Canon 
 of the Council of Toledo ; a.d, 400. " Si quis, acceptam a Sacerdote Eu- 
 cliaristiam, non snmpserit, veluti sacrilegus repellatur." But this is di- 
 rected against tlie heresy of the Priscillianists. It seems certain that the 
 old form was first given up at Rome, before the age of S. Gregory the 
 (ireat: and that for some long time after it was still retained in other 
 Churches. Mabitlon tells us of a certain Abbess, S. Odilia, into whose 
 hands not only the Body, but the Cup, was delivered in the 8th Century. 
 I'lfffdt. in Sac. III. lienedict. p. i. Observat.x. Geort/ins, torn. iii. p. 174. 
 from whom I quote the above, cites alsoS. Caesar. Arelatensis, who proves 
 that men and women received diflerently. " Viri enini, quando ad altare 
 arcessuri sunt, lavant manus suas, et omnes mulieres nitida exhibenf lin- 
 tcamina ubi Corpus (Christ! accipiaut." See, almost word for word, .V. Au- 
 f/usline, Sermon. l.Vi. (cit. Casalius. p. !)1.) There is an exi)ress canon, in 
 tlie year 57tS : " Ne liceat mulieri nuda manu Eucharistiam accipere." 
 Condi. Antisiofhr. And another Canon of the same council orders that, 
 " Una(jufcque mulier, (quando communicat) dominicalem suam haheat." 
 As to what this dominicale was, Baronius, Mabillon, and many others, 
 suj)pose it to be tlie same as the liutrnminn above: hwX St rphrn Baltize says
 
 Canon a^iflTae* 1 27 
 
 IIerford. Rom. 
 
 sunt commiinicandi, eos com- 
 77iu}ncet, antcquam se purijicet. 
 Postea dicit: 
 
 it was a covering for the head, resting his opinion upon a Council of An- 
 gers : " Si niulier communicans dominicale suum super caput suum non 
 habuerit, usque ad aliura diem non comraunicet." One thing is clear, that 
 then women were not permitted to receive with uncovered hands. To re- 
 turn to men : in the year C80, Bede records the death of Cajdmon, a monk ; 
 a layman. Feeling himself dying, " Interrogavit, si eucharistiam intus 
 haberent. — Rursus ille ; ' et tamen,' ait, ' aflferte mihi eucharistiam.' Qua 
 accepta in nianu, interrogavit, si omnes placidum erga se animum haberent, 
 &c." Hist. Eccles. lib. iv. cap. 24. 
 
 Very anciently there seems to have been great difference of practice as to 
 the administration of the Cup by Deacons. Martene. de Ant. Rit.lih. i. c. 
 iv. brings many examples by which he proves that it was not only allowed 
 but general: and there is the well known complaint of S.Lawrence to Pope 
 Sixtus : " Quo sacerdos sancte sine diacono properas ? nunquid degenerem 
 me probasti ? experire, utrum idoneum Magistrum elegeris, cui commisisti 
 Dominici Sanguinis dispensationem." As Merati remarks upon Gavantus. 
 tom. i. p. 230, citing this : S. Lawrence says not the Body, but the Blood : 
 and this, as if it were an especial part of the Office of Deacons. On the 
 other hand, we have S. Chrysostom, Hom. 46. in Matt, declaring that none 
 but a Priest can administer the Cup: and the xvth Canon of the 2nd 
 Council of Aries, decreeing, that when a Priest is present, a Deacon may 
 not administer " the Body of the Lord : " which seems still further to limit 
 the Canon of the Council of Nice, viz. that Deacons should not to Priests 
 " give the Body of Christ." The xvith of the Canons of ^Elfric allows 
 Deacons to "baptize children, and housel the people:" which, if there 
 should be any doubt, is fully explained in the Pastoral Epistle of the same 
 ^Ifric : " the deacon may give the bread, and baptize children." Thorpe. 
 Ancient Laws and Institutes, vol. ii. 349. 379. 
 
 But this Canon of the Council of Nice may be reconciled with the others, 
 by remembering that by it. Deacons were forbidden to distribute to Priests 
 only : and in this case, there would be conveyed a tacit permission that 
 they might to the Laity. There seems to be no ground for supposing that 
 the Nicene Fathers intended in any w^ay to oppose the custom of tlie first 
 and Apostolic age, when, as S. Justin tells us, (Apolog. ii.) the Deacons 
 conveyed the Eucharist to the absent and the sick. The 38tli Canon of the 
 4th Council of Carthage A.D. 252. is very much to the point. " Prassente 
 Presbytero, Diaconus Eucharistiam Corporis Christi populo, si necessitas 
 cogat, ;?W5?« eroget." And with this Li/ndicood agrees, in his Gloss upon 
 the text, Diaconi haptizare non prcesumant, nisi 4c. " In casu necessitatis, 
 absente Presbytero, potest Diaconus suo jure haptizare, et Corpus Christi 
 erogare infirmis : sed in Ecclesia prsesente presbytero, non potest, etiamsi 
 necessitas exigat, nisi jussus a presbytero, puta, cum multi sint qui indigent 
 Baptismo, et presbyter non potest omnibus sufficere. Similiter, si mulli
 
 128 Canon ^ilTac. 
 
 Sajum. Bangor. Enon. 
 
 to, indhuins se 
 sacerdos cum 
 magna venera- 
 iione in medio 
 altaris et cni- 
 ctm respiciens 
 dicat hancora- 
 tioneni sequen- 
 ttm. 
 
 C^ RATIAS tibi ago, Domine, sancte 
 T Pater, oranipotens SEterne Deus : 
 qui me refecisti de sacratissimo corpora 
 et sanguine Filii tui Domini nostri Jesu 
 Christi : et precor, ut hoc sacramentum 
 salutis nostras quod sumpsi indignus 
 peccator, non veniat mihi ad judicimii 
 neque ad condemnationem pro meritis 
 meis : sed ad profectum corporis et ani- 
 mae in vitam asternani. Amen. 
 
 volunt accipere Corpus Christi, nee presbyter suflicit omnibus." Lib. iii. 
 tit. 24. Baptistennm habeatur. So that in all these cases, an express com- 
 mand from the Priest was tliought necessary, that Deacons might not pre- 
 sume and attempt even perhaps to consecrate : as may be inferred from the 
 2oth cap. of the Council of Laodicea, cited by Cassander, Opera, p. 73. 
 " Non oportet Diacono panem dare, nee Calicem benedicere." One word 
 upon the address of S. Laurence to Pope Sixtus cited above. I would re- 
 mind the reader that in the text of the Benedictine Edition of S. Ambrose, 
 upon whose authority the tradition mainly rests, the reading is not dispcnsa- 
 tiouem, but ioiisecrationem. De Off. lib. i. 41. tom. ii p.6.j. If tliis latter is 
 correct, it can only be understood in a very extended sense. See above. 
 Note U. p. 8G. 
 
 There seems to have crept in an abuse in England, about the xiijlh Cen- 
 tury, which is thus described and forbidden in the Constitutions of Walter 
 Cantilupe, Bishop of Worcester. " Audivimus autem quidem, quod merito 
 credinius repr()I)anduin, (juod (juidani sacerdotcs parochianos suos, cum 
 communicant, oll'erre <()ini)ellunt : propter quod simul communicant, et 
 offerunt, per qiiod venalis exponi videtur corporis et sanguinis Christi hos- 
 tia pretiosa : hoc, quod execrabile sit, nullus ambigit sanaj nuMitis: hoc igi- 
 tur avaritiae horrendum vitium, interdicimus et execramus." Wilhins. 
 Concilia, toni. i. p. (J71. 
 
 And liere, without entering into the question of whetlur the integrity of 
 the Sacrament is affected by the circumstance of no out", but the officiating 
 Priest, communicating ; I <• mnot pass on without reminding the reader,
 
 JIerford. Ho at. 
 
 that as a fact none is so undeniable, none rests upon greater authorities 
 than this, that in the first ages all who were present at the Service, except 
 those under discipline, partook of the Communion: the prayers alone of 
 the Liturgies, even had we no other evidence, abundantly testify, that they 
 were drawn up on the supposition of the presence of many, and of many 
 communicants. Micrologus in the xith Century says: "Sciendum est, 
 juxta antiquos Patres, quod soli communicantes divinis Mysteriis interesse 
 consueverunt." Cap. 51 . Cardinal Bona not only admits this, adding " Hanc 
 consuetudinem diu perslitisse evidens est," but goes on to speak of some 
 churches at Rome, where the Priest is not permitted to communicate alone : 
 the whole passage is of great importance. " In Missa solemni retenta est 
 ab aliquibus Ecclesiis communio ministrorum, quag Romse nunc permanet 
 in insignioribus Basilicis, et ubi desierat, Apostolicae visitationis Decreto 
 restituta est. Sapientissimo sane consilio, ne in desuetudinem abeat atiti- 
 quissijnus Ecclcsice ritus, sine quo vix possunt intelligi, qua in liturgicis ora- 
 tionibus quotidie recitantur." Rerum. Liiurg. lib. ii. cap. xvii. 2. Van 
 Espen speaks to the same purpose, and advises that Parish Priests should 
 warn their people that they would communicate them only during tlie Ser- 
 vice : and again, " Ulterius populoexponendum, quod ipsa Communio sive 
 participatio Sacraraenti partem quodam modo Sacrificii constituat: ideoque 
 summopere conveniens esse, ut dum una cum Sacerdote Sacrificium oife- 
 runt, etiam una de Sacrificio sacramentaliter communicando participent " 
 Ins. Ecc. Tniversutn. Pars. ii. sect, i (it. v.
 
 130 
 
 Canon ^ilTac. 
 
 Sarum. Basqor. Ebor. 
 
 Qua dicta eat sacerdos ad dexter um cor- 
 mi altaris cum calice inter manus, digi- 
 tis adhuc conjunctis sicut prius : et acce- 
 dat subdiaconus et efundat in calicon 
 vimnn et aquam :'^ et resinceret'" sa- 
 cerdos vianus sitas ne aliqu^e reliquue 
 corporis vel sanguinis renianeant^ in digi^ 
 iis vel i}i calice. 
 
 Post primam ablutio- Ilic lavet sa- Post primam ahlutio- 
 iievi xel effusioncm, di- ccrdos digilos nemdicetur h(ec oralio : 
 citur h(cc oratio : suos in conca- 
 
 vitate calicis, 
 
 cum vino inju- 
 
 so a subdia co- 
 lic vel alio mi- 
 
 iiistro : quo 
 
 hausto, dicat 
 
 sacerdos : 
 
 QUOD ore sumpsimus,"^ Domine, pura mente capiaraus : et 
 de munere temporali fiat nobis remedium sempiternum. 
 (in vitam aeternam. Amen. Ebor.) 
 Ilic lavet disitos in Ilic etiam sub- 
 diaconus vel 
 alius minister 
 infundat vi- 
 mnn vel a- 
 quam in ca- 
 
 concavitate calicis cu)n 
 vino infiiso a subdia- 
 cono, quo hausto, sequa- 
 tur Oratio: 
 
 Sumat hie calicem, et 
 ponat super patenam, 
 et postea inclinando se 
 dicat : 
 
 "" The reader will observe a difference here in the English Uses, and 
 again between them and the Roman : which last ai)p(iints w ine for tlie first 
 ablution, which rather is called, the purification. Many of the ancient 
 Ritualists speak of wine : and Durand of an ablution " missa fiiiita," 
 w hich was then to be thrown away into some clean place : probably the 
 Piscina. " In locum niundum et honestum." L!b. iv. cap. 5'). 
 
 Whatever we may tliiuk of the old rubrics of the En;;lish Liturgies, this 
 must at least be undeniable : that every ])roper care should be taken that no 
 remnants of the consecrated Elements be left behind after llie conclusion of 
 the Service, but that the whole be decently and with the greatest rever- 
 ence consumed, according to the strict order of our present Liturgy. 
 
 '* " Loke pater noster thou be sayande, 
 I whils (ho priste is rynsandc :
 
 Canon e^iflae* * 131 
 
 Herford. Rom. 
 
 Postquam couimunicaverit eat 
 ad dextrmn cormi altaris cum 
 calice, et abluat eum cum vino, 
 dicendo : 
 
 QUOD ore sumpsimus, Domine, pura mente capiamus : et 
 de raunere temporali fiat nobis remedium sempiternum. 
 (in vitam aeternam. Amen. Ilerford.) 
 Deinde abluat digitos suos su- 
 pra calicem cum vino vel aqua, 
 dicendo : 
 
 When tho priste has rinsynge done, 
 
 Upon thi fete thou stonde up sone : 
 
 Then tho clerke flyttis ys boke, 
 
 Agayne to tho south auter noke : 
 
 Tho priste turnes til his seruyoe, 
 
 And saies forth more of his office." Museum 3IS. 
 73 a Postquam omnes communicaverunt, dicit : Quod ore sumpsimus, &c." 
 Micrologus. cap. xxiii. Compare what the same ancient writer says in an- 
 other place: " Postquam omnes communicaverint dicit sacerdos hanc ora- 
 tionem sub silentio, Quod ore sumpsimus. Qua finita sequitur oratio sive 
 orationes post communionem dicendas." Cap. 19. Many forms of prayer 
 after receiving are in the collections of Martene : de ant. Ecc. rit. torn. i. 
 212, &c.
 
 132 
 
 Canon a^ilTac. 
 
 Sarum. Basgor. Ebor. 
 
 licein : ijuo 
 hausto, segua- 
 tur hue ora- 
 iio : 
 
 HJEC nos communio, Domine, (Domine, communio, Ebor.) 
 purget a criinine : et coelestis reniedii faciat esse consortes. 
 (Per Christum. Ebor. Per Christum Domiuum nostrum. Amen. 
 Bangor.) 
 
 Post perccptionem ah- 
 lutionum ponat sacer- 
 dos calicem super pate- 
 nani : ut si quid rema- 
 veat stilkt ; et postea 
 indinayido se dicat : 
 
 ADORAMUS (Adoremus. Bangor) 
 crucis signaculum, per quod salu- 
 tis sumpsimus sacramentum. 
 
 Finita oratio- 
 ne: eat saccr- 
 dos in medio 
 altaris, ibidem 
 calicem super 
 patenam ja- 
 centevi dimit- 
 tens: et secum 
 magna venera- 
 iione respicien- 
 dum crucem 
 inclinans, di- 
 cat in memo- 
 ria passionis 
 Domini : 
 
 7< (Qucm potari . Hcrf. and Rom.) Tliis prayer was necessarily altered, 
 after the Cup was denied to all except the olliciating Priest. Anciently it 
 was in the plural number : and occurs in the old Gothi*^ Lituri^y ; " Corpus 
 tuuni, Domine, (juod accipimus (((ccepinins?) et calicem tuum (calix tnti.s?) 
 (piem potavimus, &c." Thorn. Missale (Jothicum, p. :J!)2. It is in the sin- 
 gular, however, in the ancient Missal edited by Flaccus Ulyricus : but that
 
 Canon ^iKu. 
 
 33 
 
 Herford. 
 
 Rom. 
 
 HMC nos commuuio, Do- 
 mine, purget a crimine : 
 et coelestis remedii faciat esse 
 consortes. Per Christum Do- 
 minum nostrum. Amen. 
 Tunc abluat cum aqua, et redeat 
 ad medium altaris cum ilia ab" 
 lutione, et ibi sumat earn et ite- 
 rum dicat : 
 
 Interim porrigit Calicem mi- 
 nistro, qui irifundit in eo parum 
 vini, quo se purijicat : deinde 
 prosequitur : 
 
 CORPUS tuum, Domlne, quod sumpsi, et calix, (Sanguis, 
 Bom.) quem potavi,^* adhaereant semper (adhsereat, Horn.) 
 visceribus meis : 
 
 et preesta, ut in me non rema- 
 neat macula peccati, in quem 
 pura et sancta introierunt sa- 
 cramenta corporis et sanguinis 
 tui. Qui vivis et regnas. 
 
 et prsesta, ut in me non rema- 
 neat scelerum macula, quem 
 pura et sancta refecerunt Sa- 
 cramenta. Qui vivis et regnas 
 in saecula sseculorum. Amen. 
 
 scarcely can prove much, as it seems allowed, that that famous blunder (as 
 regarded the purpose of its first editor) is rather to be considered as a 
 manual of prayers which might be used by the officiating Priest, mixed up 
 in no exact arrangement, with the much more ancient Roman Sacramentary. 
 In it, besides, the Cup is appointed to be given also to the assistant Clergy : 
 though there appears to be some doubt as to the people.
 
 134 
 
 Canon a^ilTac. 
 
 Sarvm. 
 
 Deinde lavet manus :~^ 
 diaconus interim cor- 
 poralia complicet?'^ Ab- 
 lutis manibus et rede- 
 unte sacerdote ad dex- 
 terum cornu allaris : 
 diaconus calicem porri- 
 gat ori sacerdotis, si 
 quid infusionis in eo re- 
 manserit resiunendiiw . 
 Postea vero dicat cum 
 suis minislris comniu- 
 nionem?'^ 
 
 Basgor. 
 
 Tunc cum ista 
 oratione eat 
 sacerdos ad 
 dextrum cor- 
 nu altaris, ct 
 abluat vianus. 
 Post percept io- 
 7iem sacru' 
 vienti sacer- 
 dote ad manus 
 abluendas xe- 
 niente, diaco- 
 nus corporalia 
 complice t : et 
 in loculo ponal . 
 Postea vero ip- 
 sa corporalia, 
 cum offertorio 
 vel sudario, ca- 
 lici supponat. 
 Ablutis mani- 
 bus r ever tat se 
 ad dexterum 
 cornu altaris, 
 et dicat una 
 cum miiiistris 
 suis commu- 
 nionem. 
 Deinde facto signo crucis in facie verfal 
 se sacerdos ad populum: elevatisque ali- 
 
 Ebok. 
 
 " " Cardinal Wolsey officiated at S. Pauls, where, it seems, some of tlie 
 principal nobility gave him the basin to wash at high Mass. He is charged 
 with intolerable pride, for sufTering persons of the first quality to do this 
 office : however, the matter is capable of a fairer construction tlian is gene- 
 rally put upon it. For the holding the basin at high mass may rather be 
 supposed a ministration in religion, and an lionour to God Almighty, than 
 any respect to the Cardinal : and if tlie ceremony was thus paid, wliy might 
 it not be received under the same consideration?" Collier. E«c. Hist. vol. 
 ii. 18. 
 
 ^•^ {Corpvndia coniplicit) "Quod ita plicari debet, ut nee initium, nee
 
 Canon a^ilTae* 
 
 ^35 
 
 IIerfobd. 
 
 Time ponat calicem j'acenfem 
 super pataiam, el inclinet se ad 
 alfare, et eat ad sacrarium et 
 lavet manus suas, et in eundo 
 dicat : 
 
 LAVABO inter innocentes 
 manus meas : et circum- 
 dabo altare tuum, Domine. 
 
 Rom. 
 
 Abluit d{gitos,extergit^ et sumit 
 ahliitionem : extergit os, et Ca- 
 licem quern operit, et plicato 
 Corporali, collocat in altari lit 
 prius : deinde prosequitur Mis- 
 sam. 
 
 Deinde reversus ad altare dicat 
 communionem. 
 
 Qua dicta signet se et vertat se 
 ad populum et dicat : 
 
 finis appareat, sicut etiam sudarium in sepiilchro Domini inventum est. 
 Sudarium est ligamentum capitis." Alcuiu. De divinis Officiis. BiM. 
 Pair. Auct. torn. i. p. 282. 
 
 " {Communionem.) This was an Antiphon, or verse taken from a Psalm, 
 which varied with the day : and was sung whilst the people communicated. 
 See Gerhert. torn. i. p. 458. S. Augustine speaks of it, in his own time at 
 Carthage: " Ut hyrani ad altare dicerentur de Psalmorum libro, sive ante 
 oblationera, sive cum distribueretur populo quod fuisset oblatum.'' Re- 
 tract, lib. ii. cap. xj. On the practice of the old Gallic Church, see Ma- 
 billon. De Lit. Gallic, lib. i. 5. 27.
 
 136 canon a^iflfae. 
 
 Sarin. Bangor. Ebor. 
 
 quant uUmi brachiix ct junctis vianibus 
 dicat : 
 
 DOMINUS vobis- T^ O M I- 
 cum. XJ N U S 
 
 vobiscum. 
 Et iterum revertens se ad altart divat : 
 
 O REMUS. Z^^^- 
 
 yj Mus. 
 
 Deinde dicat postcommunionem : "^^ju.rta 
 mimeriim et ordinem antcdictarum ora- 
 tianiim ante epistolam. Finita ul/ivia 
 postcommunione''^ factoque signo cnuis 
 in fronte^ iterum vertat se sacerdos ad 
 populnvi, et dicat : 
 
 Dominus vobiscunii 
 Deinde diaconus : 
 Benedicamus Donii- 
 no.«° 
 
 In alio vero tempore 
 dicitur ; 
 Ite, missa est.°' 
 
 '^ {Post communioncm.) A short prayer, which like the Communio, varied 
 \vith the office of the day. Soiueantient copies of the Gregorian and Cela- 
 sian Sacranieutaries prefix instead the title : " ad complenduni." Which is 
 followed in the Leofric Missal. It is to this that S. Augustine alludes, 
 when writing to Paulinus, he says " Participato tanto Sacramento, gratia- 
 ruiu actio ciincta concludit." It was especially intended for those who had 
 communicated : as Walafrid Straho, de rehus Ecc. cap. xxii. declares, "ejus 
 petitio maxime pro iis est, qui communicant." JMinulnyxis repeats tliis, and 
 in another place says, that in number they ought to correspond with the 
 collects and secret prayers before the Preface. See also liadulph. Titngr. 
 prop. 2.3. " ante ij)sas communicare non negligunt, (luicuncpie earundem 
 orationum benedictione foveri desiderant." De Canimum observaiitia. 
 
 " During Lent in the old Englisli Missals, a prayer was appointed to be 
 said after the Post-Communion, called the " super populum :" and preceded 
 by the form, " Humiliate capita vestra Deo." This was very ancient, as 
 may be seen by an examination of Cardinal Tliomasius' edition of the Ge- 
 lasian Sacramentary : and was for a long time said during the w liole year : 
 but afterwards was restricted to tiie sea.son of Lent, that the people miglit 
 during their discipline, be the better fortified by tlie prayers and benedic- 
 tions of the Churcii, against tlie malice of the Devil. As Amalarius says, 
 \\n- intention was: " Si omni tempore neccsse est paratum esse bellicosum.
 
 Canon a^ilTae. 
 
 ^Z7 
 
 Uerford. 
 
 Rom. 
 
 yAOMINUS vobiscum. 
 
 Et dicat postcomviunionc))i. 
 
 Et ad finem oration is jungat 
 Duimis, et eat ad medium altaris 
 dicendo : 
 
 PER Dominum nostrum Je- 
 sum Christum Filium tu- 
 um. Qui tecum vivit. 
 Iterum signet se et vertat ad po- 
 pidum et dicat : 
 Dominus vobiscum. 
 ^ntequarn revertatw dicat, Ite: 
 in revertendo dicat, missa est. 
 In viissis quando nan dicitur, 
 Gloria in excelsis, dicatur : 
 Benedicamus Domino. 
 
 Dicto, post ultimam oratiomm) 
 
 Dominus vobiscum. 
 
 1^. Et cum spiritu tuo. 
 
 dicit, pro Misscc qualitate, vel 
 
 Ite missa est, vel 
 
 Benedicamus Domino. 
 
 Ijt. Deo gratias. 
 
 adversus insidias sive impetus inimicoruin: qiianto inagis in procinctu? 
 Quadragesiraali tempore scit adversarius noster a sancta Ecclesia siiigulare 
 
 certamen commissum esse contra se. Vult sacerdos noster ut nostris 
 
 arrais vestiti simus : propterea jubet per ministrum, ut humiliemus capita 
 nostra Deo, et ita tandem infundit super milites protectionem benedictionis 
 sute." Lib. in. cap. ^1 . Compare i>//croZog-?<5. cap. 51 . These prayers are 
 still retained in the Roman Missal. 
 
 **• {Benedicamus Domino.) The reason why sometimes this form, and 
 sometimes the " Ite missa est :" was used, seems to be, that upon the lesser 
 festivals, only the more religious and spiritually disposed would make a prac- 
 tice of being present, who were not to be so suddenly, as it were, dismissed, 
 but rather were to give thanks to God. Upon the greater feasts, a large 
 number of people of all occupations would probably attend, and to these 
 the " Ite missa est" would be a license to depart. See 3Iicrologus. cap. 46. 
 
 *' " Then when thou heris say ite, 
 Or benedicamus if hit be : 
 Then is tho messe al done, 
 Bot yit this prayere thou make right sone : 
 Aftir hit wele thou may, 
 In gods name wende thi way." 3Iuseum HIS.
 
 138 Canon a3iirac, 
 
 Sarlm. Bangor. Ebor. 
 
 Suotiescinnque en mi 
 
 dicitur, Ite niissa est : 
 
 stmper dicitur ad po- 
 
 pulum comer tendo.^^ 
 
 Et cum did dcbi at, Be- 
 
 nedicamus Domino : 
 
 convertcndo ad altare 
 
 dicitur.^^ 
 
 His dictis, sacerdos inclinato corpore, Sacerdos hie inclinato 
 
 junctisque nianibus, tacita voce coram corpore junctisque ma- 
 
 altari in medio dicat hanc orationem : vibus, tacita voce in me- 
 
 dio altaris dicat hanc 
 orationem. 
 
 PLACEAT tibi,^ sanctaTrinitas, obsequium servitutis mefe,et 
 prsesta : ut hoc sacrificium quod oculis Majestatis tua5(tuaB 
 Majestatis, Ebor. et Bangor.) indignus obtuli, tibi sit (sit tibi, 
 Ebor.) acceptabile: mihique et omnibus pro quibus illud obtuli, 
 sit, te miserante, propitiabile. Qui vivis et regnas. (Deus. Per 
 omnia saecula sseculorum. Amen. Sar. et Bangor. ) 
 Sua fiiiita erigat se sacerdos, signans se 
 in facie sua, dicens : 
 
 IN nomine Patris, XN 
 etc. 1 ] 
 
 nomme 
 Patris, et 
 Filii, et Spiri- 
 
 ^ This turning of the Deacon towards the people or towards the altar, if 
 " IJenedicamus" was said, is noticed by many of the ancient ritualists: 
 MicrolofiH.i. cap. 46. " Cum Ite, JMissa est. dicimus, ad populum vertimur, 
 «jiiem discedere juhemus ; cum autem, licuedicamus Domino, won ad popu- 
 lum sed ad altare, id est, ad Dominum vertimur, nosque ipsos non ad dis- 
 cedendum, sed ad benedicendum Domino adhorlamur." So also, Du- 
 randiis: lib. iv. cap. .57. Belethus. cap. 49. &c. In some Churches of 
 France, Le Brun *rty«, that the Deacon turned towards the North, but why, 
 he knows not. 
 
 " MicroloRus gives us also, (and writing in the eleventh Century he is 
 the first author who notices it) tlie rule which governed the saying either of 
 the one form or the other. " Semper autem cum Gloria in excelsis, etiam, 
 Te Deum,et, Ite Mismest, recitamus." Cap. 46. That is, upon the Lord's
 
 Canon axillae* 
 
 39 
 
 Herford. 
 
 Rom. 
 
 Tunc inclinet se cumjunctis 
 manibus ad altare, dicens: 
 
 Dicto Ite missa est, vel Bene- 
 dicamus Domino, Sacerdos in- 
 clinat se ante medium altaris, 
 et manibus jiinciis super illud, 
 dicit : 
 
 PLACEAT tibi, sancta Trinitas, obsequium servitutis mese, et 
 praesta : ut (hoc, Herford) sacrificium, quod oculis tuoe Ma- 
 jestatis indignus obtuli, tibi sit acceptabile : mihique et omnibus 
 pro quibus illud obtuli, sit, te miserante, propitiabile. (Qui vivis. 
 Herford. Per Christum Dominum nostrum. Amen. Bom.) 
 
 Et osculetur altar e. 
 
 Deinde osculatur altare : et ele- 
 vatis oculis, extendens, elevans^ 
 et jungens manus, caputque 
 Cruci inclinans, dicit : 
 
 BENEDICAT vos omnipo- 
 tens Deus. 
 Et versus ad populum, semel 
 
 day, and Greater Festivals. 
 
 " Ad Missas de Requiem quod attinet, Stephanus Augustodunensis ex 
 
 600. jam annis nos raonuit loco Ite Missa est, dici Requiescant in pace. ■ 
 
 Non ergo populum per Ite Missa est dimitti congrueret, cum fere Missam 
 sepultura, precesque consequantur, quae sane persuadere adstantibus debeut, 
 ut ne recedant." Le Brim, i, 323. Vide. Belethus. cap. 49. 
 
 ^^ Although the Ordines Romani do not mention this prayer, it is never- 
 theless very ancient, and occurs in the MS. edited by lUyricus, in many 
 others of equal date, and is noticed by Micrologus. The reason why the 
 old Ordines omit it, possibly is, because in fact the Service is already over, 
 having concluded with the " Ite, Missa est." So in many MSS. it is headed 
 post Missatn, and Micrologus says : " Finita Missa, dicit, Placeat tibi, 
 Sancta Trinitas." Cap. 23.
 
 HO Canon a^ilTac. 
 
 Sarum. Basgor. Ebor. 
 
 tus sancti. A- 
 men. 
 
 £l sic indinatione facta, eo ordiney quo 
 prhis accesserunt ad altare in principio 
 viissiP, sic induli cum ceroferariis et 
 cateris ministris redeant. Sacerdos vero 
 in redeundo dicat Evangelium :^^ In 
 
 principio.^ 
 
 " This Lection was the first 14 verses of the 1st Chapter of the Gospel 
 according to S. Jolin. It is said that in the Use of the Church of Rome, it 
 %vas not oblip^atory, until the last revision, after the Council of Trent : but 
 the rubrics of the Bangor and Sarum Missals do not seem to leave a discre- 
 tion. In some of the Churches of France, it is still said, not at the Altar, 
 but as in England anciently in returning to the Sacristy : in others standing 
 at the entrance to it : and again, in some, in the Sacristy. In many of the 
 Monastic Uses the saying of this Gospel has not been at any time admitted 
 at ail. 
 
 The directions when this Gospel is to be omitted according to the modem 
 Roman Liturgy, and another read in its stead, are given in the Ruhr. Gen. 
 xiij. 2. 
 
 ** " Cum vero sacerdos cxuerit cnsulam et alia iridutnciita sacerdntalia, dicat 
 psalmos stibscriptos: ciim antiph. Trium pucrorum. ps. lienedicite sacer- 
 dotes: mquc adjincm cantici. /;*. Laudate Dominum in Sanctis ejus: totiis 
 psalmtcs. Nunc dimittis servum : cum Gloria Patri. et sicut erat. Deinde 
 dicitur tota antiph. Trium puerorum cantemus hymnum, quem cantabant 
 in camino ignis benedicentes Dominum. Kyrie eleyson. Cliriste eleyson. 
 Kyrie eleyson. Paternoster. Et ne nos. Sed libera nos. Benedicamus 
 Patrem, et Filium, cum sancto Si)iritu. Laudemus et supercxaltemus eum 
 siccula. Benedictus es Domine in firmamento ca-li. Et laudabilis et glo- 
 rJosus in sajcula. 
 
 Benedicat et custodiat nos sancta Trinitas. Amen. Non intres in judi- 
 cium cum servo tuo, Domine. Quia non justificabitur in conspeotu tuo 
 omnis vivens. Domine Deus virtutum converte nos. Et ostende faciem 
 tuam et salvi erimus. Domine exaudi orationem meam. Et chimor mens 
 ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus. 
 Oratio. 
 
 De\is, qui tril)>is pueris mitigasti flainmas ignium, concede propitius, ut
 
 Canon a^ilTae* 141 
 
 Herford. Rom. 
 
 iantum benedicens, prosequitur : 
 Pater, et Filius •{• et Spiritus 
 sanctus. Ijk. Amen. 
 Dum deponit vestimenta sua, Deinde in cornu Evangelii, 
 vel in eundo ab altari usque ad dicto, Dominus vobiscum, et 
 vestibulum, dicat ant: Trium Initium, vel Sequentia sancti 
 Puerorura. Evangelii, signans altare^ vel 
 
 librum, et se, legit Evangclium 
 secundum Joannem, In prin- 
 ciple erat Verbum. vel aliud 
 Evang. ut dictum est in Rubri- 
 cis generalibus. Cum dicit, Et 
 Verbum caro factum est, Genu- 
 Jiectit : In fine, J^. Deo gratias. 
 
 nos faimilos tuos non exurat flamma vitiorum. 
 
 Oratio, Ure igne saucti Spiritus renes nostros et cor nostrum, Domine : 
 ut tibi casto corpore serviamus, et mundo corde placeamus. 
 
 Oratio. Actioiies nostras qUiEsuraus, Domine, aspirando praeveni et ad- 
 juvando prosequere : ut cuncta nostra operatio et a te semper incipiat, et 
 per te ccepta finiatur. Et finiantwr ha tres orationes sic: Per Christum 
 Dominum nostrum. Amen." Sar. 31iss. Edit. 1492. 
 
 With the above agrees in the main, the Bangor Use. The York, has 
 also nearly the same verses and responses, with one collect only, viz. 
 " Deus, qui tribus :" and headed H Orationes post missayn communes. The 
 Hereford appoints similar verses and responses, and the prayer, " Deus, 
 qui tribus," followed by ^^ alia oratio." 
 
 " Protector in te sperantium Deus, sine quo nihil est validum, nihil sanc- 
 tum : multiplica super nos misericordiam tuam, ut te rectore, te duce, sic 
 transeamus per bona temporalia, ut non amittamus asterna. Per." 
 
 On the same page, immediately preceding the Canon, in the Salisbury 
 Missal of 1492, upon which is the " oratio dicenda ante missam," which I 
 have already given, (Note l.p.l)is the following, '■'^ Oratio dicenda post Mis- 
 sam. Omnipotens sempiterne Deus Jesu Christe Domine, esto propitius 
 peccatis meis, per assumptionem corporis et sanguinis tui. Tu enim lo- 
 quens dixisti : qui manducat meam carnem et bibit meum sanguinem, in 
 me manet et ego in eo, ideo te supplex deprecor : ut in me cor mundum 
 crees, et spiritum rectum in visceribus meis innoves, et spiritu principali me 
 coutirmare digneris, atque ab omnibus insidiis diaboli ac vitiis emundes : 
 ut gaudiorum coelestium merear esse particeps. Qui vivas et regnas Deus, 
 per omnia sasculasaeculorum. Amen." 
 
 Many editions contain more prayers to be said at the Priest's choice both 
 before and after the Service. These two only are so appointed in the first 
 Edition. The Bangor and Hereford Missals do not give any : in my copy
 
 142 Canon a^iCfae. 
 
 of tlie York Use, a very long prayer is printed before the Ordinary, to be 
 said before the Service, " qnam sanctus Augiistinus composuit:" and the 
 following at tlie end of the Canon. 
 
 " I Oratio (lictnda post ctlebrationem missce. Gratius ago tibi, dulcissinie 
 Domine Jesvi Christe, lux vera, salus credentiiini, solatium tristium, spes- 
 que cunctorum, gaudiuni aiigelorum : qui nie uiiseruni et magnum pecca- 
 torem fiinuiluni tuum hodie sacratissimo corpore et sanguine tuo pascere 
 dignatus es. Ideo et ego miserrimus et inmnncrabilibus criminibus infectus, 
 lachrymosis precibus imploro benignissimam misericordiani tuam, et sum- 
 mam clementiam, ut haec dulcissima refectio, snmma et incomprehensibilis 
 communio, non sit mihi judicium aninife meaj sed prosit mihi in remedium 
 ad evacuandas omnes insidias et nequitias diabolira' fraudis, ita ut nulla 
 ejus dominetur iniquitas in corde, corpore, anima, et scnsibus meis, sed tua 
 dementia me perducat ad superna convivia angelorum, ubi tues vera beati- 
 tude, clara lux, sempiterna la^titia. Amen." 
 
 F I i\ I S. 
 
 i
 
 ^titiitional ^ote-
 
 :atitiitionaI H^ote. 
 
 I. 
 
 AVING determined, as has been already 
 stated in the Preface, not to give so full a body 
 of Notes upon the Ordinary and Canon, as I 
 had at one time proposed to myself, I still 
 tliink that there are some observations which may fitly 
 be put together in this place, and some extracts and 
 other documents relating to the Liturgy, by way of an 
 additional Note ; which I trust will not be found alto- 
 gether without their use. 
 
 I. First then, upon the origin of the word Missa. 
 Some, with Baronius, have traced it to the Hebrew ; 
 Missah, which signifies an oblation : others to the Greek ; 
 /u.Jri(r»f : and some few, of whom Albaspinaeus is the chief 
 authority, to the German ; Mess^ or Mes. AVith re- 
 spect to this latter derivation, a late very superficial 
 writer, notwithstanding that it has been long exploded 
 among the best learned in the subject, has not hesitated 
 to state that " it can admit of no doubt." ^ Some other 
 derivations, not necessary to be mentioned, have been 
 proposed : and lastly, that which, as it appears to me, 
 Cardinal Bona has completely established to be the true 
 one : that it is a genuine Latin word, a miffendo : and 
 
 ' Hampson. Mcdii a>vi Kalen- 
 darium. vol. ii. p. 263. This is a 
 work useful in somo points, but 
 cannot be recommended to the Stu- 
 dent: being written in a bigoted 
 spirit of ignorant hostihty to Ca- 
 tholic Truth. Much is it to be 
 
 wished that some one really learned 
 would give us a work which tlic 
 above scarcely makes more than a 
 pretence to be. By far the best 
 at present, is the Chronology of 
 I/i.sturi/, by Sir II. Nicolas.
 
 HDnitional BoU. 145 
 
 derived from tlic usual form by which, first the Catechu- 
 mens and others were dismissed, and secondly the Faith- 
 ful at the conclusion of the Service : " Ite, Missa est." 
 
 For further information, I shall refer the reader to the 
 following authorities : air of whom treat fully upon the 
 matter, and in fact exhaust it. Baronius. Ann. 34. 
 Bellarmin. do Missa. lib. v. cap. 1. Bona. Opera, tom. 
 i. lib. i. cap. 1. and Sabis additions to his text. Casa- 
 lius. de Christian. Kit. cap. 9. Cassander. Liturgica. 
 cap. 26. {Opera, p. 55.) Durant. de Ritibus. lib. ii. cap. 
 1 . Van Espen. tom. i. p. 410. Du Cange. Glossarium : 
 and, Gavantus. Thesaurus, tom. i. p. 7- These are 
 works which are more easily to be obtained than are the 
 older Ritualists, Micrologus, Alcuin, Isidore, Hugo Vic- 
 torinus, &c. who agree with them : and having examined 
 them, as well as those who hold the contrary opinion, I 
 repeat that the question seems to be completely settled, 
 that Missa, is derived "a mittendo," and the " Ite, missa 
 est." 
 
 II. The word " Missa," especially in the most ancient 
 writers and ecclesiastical documents, such as Monastic 
 Statutes and decrees of Councils, does not always signify 
 "the Liturg}'," or "Office of the Holy Communion." 
 It means sometimes the dismission from any Divine 
 Office : sometimes the portion of the Service at which 
 Catechumens were present, sometimes again that to 
 which only the Faithful were admitted : also, as I have 
 had occasion to remark before, (Note 7. p. 83.) it occa- 
 sionally means "Collects," or "Lections" or even the 
 " Hora Canonica," and in later ages, the '' feast-day," as 
 our own Christ-mas, and Michael-mas. I again refer the 
 student to the authors before named, especially Bona, 
 and Du Cange. There is usually little difficulty in de- 
 termining whether the term is to be taken in its strict 
 and more usual, or in its improper sense : and instances 
 are not very abundant of its use, even in early writers, 
 in other than its true meaning, as applied to the Liturgy. 
 
 L
 
 146 atiDitionai Ji^otc. 
 
 III. As " Missa" is to bo understood sometimes as 
 other than "the Liturpfv," so the Lifurn:// had other 
 names than J/issa. Suth, anionir the Greeks were 
 Mystaoogia, Synaxis, Telete, Anai)lu)ra, and Prosphora : 
 and among the Latins : CoUecta, Dominicum, Agenda, 
 Communio, and Obhitio. 
 
 IV. I pass on to the chief kinds of Masses : and these 
 were (1.) Missa So/emnis : or, that which was celebrated 
 with the full attendance of the Priest and his Ministers, 
 Deacon, Sub-deacon, and Acolytes : with the proper 
 solemnities of Incensing, &c. and in short all the cere- 
 monies which the full rubrics of the particular Church 
 appointed. Under this head were included the Missa 
 Pontijicia Episcopalis^ and Abbatialis : when a Bishop 
 or mitred Abbot officiated, Pontijicniiter. 
 
 (2.) Missa A/fa : or, as it is now commonly called in 
 England, bv the members of the Roman Communion, 
 Hio-h ]\Iass. This is the same as the Missa Solemnis : 
 
 o 
 
 and appears to have been a term chiefly in use in this 
 Country. Gavantus cites only from a Charter in Ihi- 
 tners Frrdera : " usque summum Altare ad Altam 
 Missam celebrandam accesseram." Tom. vii. p. 131). 
 But the term (and also Missa mas^na) occurs not unfre- 
 quently in the York and Sarum Missals. 
 
 (3.) Missa PuhJica : at which persons of either sex 
 were permitted to attend : and was so called from that 
 circumstance, and not from the place where it was cele- 
 brated, " quia olim"' says Gavantus, " in cryptis et abdi- 
 tis locis celebrabatur.'' These were forbidden in Monas- 
 teries, for obvious reasons. The Missa Cum)nun is seems 
 to have been the same as the Publica. 
 
 (4.) Missa Privafaj was celebrated by the Priest with 
 only one attendant, and is that which is now commonly 
 called in England, Tow-Mass ; or Jlissa Bassa, or 
 Plana : that is, as distinguished from Missa Alta, or 
 Solemnis : but as opposed to the Missa Publica, it means 
 that, at which, whether the people were present, or not.
 
 0litiitional il^ote. 147 
 
 the Priest alone communicated. The Missa Privata must 
 not be confounded with the Jllissa SoUtarla ; which last, 
 although for a time it was not uncommon in Monasteries, 
 was at length altogether forbidden : and was that in which 
 a Priest consecrated and performed the Divine Service, 
 not only privately, but without any attendant Minister. 
 
 The following examples will prove how early care was 
 taken in England to prevent this abuse. At a Council 
 of York, A.D. 1195, it was decreed, " Cum inter csetera 
 ecclesiaj sacramenta hostia salutaris prseemineat, tanto 
 impensior circa eam debet existere devotio sacerdotum, 
 ut cum humilitate conficiatur, cum timore sumatur, cum 
 
 reverentia dispensetur : nee sine ministro literato ce- 
 
 lebretur.'"^ Some centuries earlier, there are in the 
 Anglo-Saxon Ecclesiastical Institutes, two remarkable 
 decisions upon this point : which would appear to prove 
 that in those days, one minister alone present was not 
 sufficient. " At such times when ye attend the gemot 
 
 of bishops, have II priests or III or as many laymen 
 
 called, that they may reverently celebrate the holy mys- 
 tery with you." Almost immediately after follows : 
 *' Mass-priests shall not, on any account celebrate mass 
 alone, without other men., butan oSpam mannum, that he may 
 know whom he addresses, and who responds to him. 
 He shall address those standing about him, and they 
 shall respond to him. He shall bear in mind the Lord's 
 saying, which he said in his Gospel. He said : " there, 
 where two or three men shall be gathered in my name, 
 there will I be in the midst of them."^ 
 
 Van Espen, after some remarks for and against the 
 validity of these Solitary Masses, says : " Quidquid sit, 
 hoc certum est Missas has solitarias quae a solo Sacerdote, 
 
 ^ Wilkins. Concilia, torn. i. p. Durhara, " Ad augendum vero di- 
 
 501. Compare also, in the same vini, &c." 
 
 vol. p. 707. The Constitutions of •' Thorpe. Antient Laws. vol. ii. 
 
 Waher de Kirkhara, Bishop of p. 40.3. 407.
 
 148 aDDitional Bote, 
 
 neminc prcusento aut ministrante, pristinis seciilis ignotas 
 fuisse : privatas vero olim rariores quam hodie ; basque 
 posterioribus secuHs nimiumesse muUipUcatas."^ 
 
 (5.) Ot'tbc same kind as tbc Missa Privata, were tbe 
 Jl/issa Familian's, and Peculiaris:^ tbe ^pecialisj and 
 Singulan's. 
 
 (6.) The Missa Votiva strictly meant a Mass wbich 
 tbe Priest said at bis own option ; not agreeing with 
 tbe Office appointed for tbe day. This, of course, was 
 subject to certain rules. But in a wider sense, those 
 were called Votive Masses, which by a statute of the 
 Church were fixed to be said at certain times ; and they 
 were so-called with respect to tbe Church herself, by 
 whose devotion they had been so prescribed. Such was 
 the "Missa pro defunctis" which was to be said upon 
 the second day of November. 
 
 (7.) The Alissa Frcesanctijicaforuiu, was a species of 
 imperfect Service, in wbich no Consecration was made, 
 and the Priest communicated of the Oblation which had 
 been consecrated upon a previous day. In tbe Greek 
 Church during Lent these only are allowed, except 
 upon Saturda}s and Sundays, and tbe Feast of the An- 
 nunciation : in tbe Latin Church it was limited to Good 
 Friday. 
 
 (8.) With this tbe Missa Sicca has been often con- 
 founded : but there is an essential distinction : because 
 this last not only was without consecration, but without 
 communion : a mere repetition and a most objectionable 
 one, of part only of tbe Service, without consecration 
 and without comnmnion. It was in fact almost a mockery, 
 
 * Jus. Ecc. Unirersum. Pars. obligcnt, quo minus valeant Ca- 
 ll, sect. i. tit. 5. nonico Officio commissam sibi offi- 
 
 ' There is a Constitution of John ciarc Ecclesiam, ut tcncntur." And 
 
 Peecham " Sacerdotcs cavcant uni- see Li/ndtvood'ti Gloss, lib. iij. tit. 
 
 versi, ne Missarum peculiarium, 23. Dc celeb. Miss. Sacerdotea 
 
 seu familiarium ?e Cclebrationi cavennt.
 
 0tJt)itional Botz. 149 
 
 and long before the Reformation was abolished through- 
 out the Christian world. Durand's account of it is : 
 " Potest sacerdos acceptastola Epistolam et Evangelium 
 legere, et dicere orationem Dominicam, et dare benc- 
 dictionem ; quinimo si ex devotione, non ex supersti- 
 tione velit totum officium missse sine sacrificio dicere, 
 accipiat omnes vestes sacerdotales, et missam suo ordine 
 celebrct, usque ad finem offerendse, dimittens secreta, 
 qu93 ad sacrificium pertinent. Prgefationem vero dicere 
 potest, licet in eadem videantur Angeli invocari ad con- 
 secrationcm Corporis et Sanguinis Christi. De Canone 
 vero nihil dicat, sed orationem Dominicam non prseter- 
 mittat, et quae ibi sequuntur sub silentio dicenda non 
 dicat : calicem et hostiam non habeat : nee de his, quae 
 super calicem seu eucharistiam dicuntur, vel hunt, ali- 
 quid dicat, vel faciat. Potest etiam dicere ' Pax Domini 
 sit semper etc' et exinde missse officium suo ordine per- 
 agat."^ 
 
 There is some doubt after all, although Durand speaks 
 thus decidedly, whether the Missa Sicca was at any 
 time permitted in the Catholic Church. Quarti and 
 Merati think that it was so : but against these are even 
 greater ritualists, among whom are Cardinal Bona, and 
 Benedict XIV. But there is evidence certainly that 
 another, the same in fact, viz. the Missa nautica or 
 navalis was at one time allowed, " tempore navigationis, 
 quando scilicet ob periculum efFusionis non licebat cele- 
 brare." 
 
 I have been the more particular in remarking upon 
 this Missa, because some people ignorantly call the 
 Office, which frequently is used in the Church of Eng- 
 land now, consisting of the first part of our Communion 
 Service, and ending either with a Sermon, or after the 
 prayer for the Church MiUtant, a Alissa Sicca: but. 
 
 « Lib. iv. cap. i. 23.
 
 150 annitionai ji^ote. 
 
 whatever else it may be called, (and I confess I am at d 
 loss myself for a name) we are free from the disgrace, 
 for it has none of the characteristics of that barren ser- 
 vice. Indeed rather, those who suffered so much as I 
 have just mentioned, to be said on certain days, very 
 carefully placed the limits to which we are permitted to 
 go, short of the beginning of the solemn part of the Li- 
 turgv itself : and the Divine Providence, which has ever 
 watched over our Church, has not suffered that Holy 
 Service to be subject to so great a scandal. 
 
 Besides the above, there are many other kinds of 
 Masses, the names of which may be found and a full ex- 
 planation of them in Gavantus, Bonn, and other writers. 
 I have very briefly noticed the chief diff'erences, and 
 those which relate to the Church of England before the 
 lleformation. 
 
 V. I shall not make any attempt at a short account of 
 the various Vestments, which the Priest wore in cele- 
 brating the Divine Mysteries. A good arrangement 
 which without repetition would give us the sum of the 
 information which is dispersed in very numerous volumes, 
 is still to be desired : but for this I have not space. I 
 shall therefore now state the names only, in the order in 
 which they were to be put on. 1. The Amice. 2. The 
 Alb. 3. The Girdle. 4. The :\raniple. 5. The Stole. 
 (). The Chasuble. Full information al)out these, as well 
 as other Ecclesiastical Vestments, is to be collected, 
 (without mentioning rarer works) from Gavantus, Car- 
 dinal Bona, Durand, Durant, Du Cange ; and of modern 
 writers, Dr. Rock's Ilierurgia, and Mr. Pugin's Glos- 
 s(in/. 
 
 15ut I shall extract the following from the Pontifical 
 of the Church of Exeter, of which I have given an ac- 
 count in my dissertation on the Service Books.^ 
 
 Munuiiicnld liiliailia. vol. i.
 
 atitJitional Jl^otc. 151 
 
 "/(>/. 1. Modus inducndi episcopum ad solcmniter ce- 
 lobrandum. Primo veiiiat pontifex ante altare, vel alibi 
 ubi dispositum fuerit, et prostratus breviter oret, et siir- 
 gens poiiat se ad cathedram et statim incipiantur psalmi 
 consueti : ' Quam dilecta : ' cum ceeteris, ut supra. In- 
 terim ministri vel domicelli calioas cum sandalis secrete 
 extenso superior! indumento ei subministret. Deinde 
 manutergium cum aqua ad lavandum deportent. Postea 
 exuat cappam ct induat amictum, albam, et stolam, et 
 reliquias circa collum, ac deinceps tunicam, dehinc dal- 
 maticam et manipulum. Et tunc sedendo chirothecas 
 manibus imponat, et annulum pontificalem magnum, una 
 cum uno parvo strictiori annulo ad tenendum fortius 
 super imponat. Et sudarium retortum in manu recipiat 
 ad faciem extergendam. Et sic sedendo post psalmos 
 infra scriptos orationes sequentes consuetas perdicat. 
 Et cum hora fuerit, surgat et casulam induat, et mi tram 
 capiti imponat, et baculum pastoralem in manu sua sinis- 
 tra assumat, curvatura baculi ad populum conversa, cu- 
 jus contrarium faciant ministri tenendo baculum vel por- 
 tando. Et sic choro cantando^, ' Gloria Patri' procedat 
 de sacrario ad altare populum benedicendo." 
 
 The psalms and the prayers above mentioned, follow 
 on the reverse of the same folio. I have printed them 
 below, from the Sarum Pontifical, together with the 
 " Modus induendi Episcopum" at full length, from the 
 same MS. The reader will see that it agrees exactly 
 with the order in the Pontifical of Bishop Lacy. 
 
 There is one point in the above, valuable as it all is, 
 especially worthy of notice : viz. that the Ma7iiple is 
 directed to be put on before the Chasuble. Whereas 
 the custom of the Church of Rome, and with two excep- 
 tions all the Pontificals which Georgius had examined, 
 (the most learned writer on that subject) appoint 
 Bishops, when they officiate, to be vested with the Ma- 
 niple last of all. And, indeed, this Exeter Pontifical 
 expressly remarks the distinction. - " Et sciendum quod,"
 
 152 QDDirional 0otc, 
 
 it says, in the rubric before the prayers, *' sccuiiclum 
 usum curia? Roraana?, ultimo omnium datur et ponitur 
 in veniendo ad aUare ManipuUis, in brachio sinistro, et 
 post missam prinio amoveatur juxta ilkid : Venientes 
 autem venient cum exultatione, portantes manipulos 
 suos." The remark of Georgius is : " Pr-tCterea mani- 
 puhmi celebraturi Pontifices suniebant post ca^tera sacra 
 
 indumenta, sed in Pontificali tantuni Prudentii Tre- 
 
 censis imponitur post stolam, et in Sacramentario ^loy- 
 sacensis monasterii annorum 800. post zonam. Alias 
 Liturg-iee antiquae omnes statuunt, manipulum sumendum 
 post reliqua sacerdotalia indumenta. &c."" Cardinal 
 Bona says, that anciently all priests, and not Bishops 
 only, received the Maniple last of the Vestments : ^ and 
 this was rendered necessary by the peculiar shape of the 
 Chasuble.^'' 
 
 VI. In the first ages of the Christian Church, when 
 persecutions raged, and in all after times of like dangers 
 and necessity, the Holy Communion was celebrated not 
 only in secret places but at any hour either of the day 
 or night, when the malice of the enemy might the more 
 probably be escaped. Of these night-assemblies for the 
 purpose of Communion, the " Missa in Nocte Nativitatis 
 Domini," was for many a^ifes in Kn<rland, as It is still 
 in all countries of the Roman Obedience, the last rem- 
 nant. 
 
 The Rubric in the Note below" states the present 
 
 * De Lit. Kom. Pontificis. torn. See also Amalarins. lib. ii. cap. 
 
 i. p. 270. 5. " De introitu Ej)iscopi ad Mis- 
 
 '■' Compare also Hugo de Sa- sani." But Jidbtiniis Maurus 
 
 cram. lib. i. cap. 51. " De Favoue. speaks of it as a priestly Vestment, 
 
 Ad extreraum sacerdos favonem in in its modern order. De Inatit. 
 
 sinistro brachio ponit, quem et ma- Clericorum. cap. 18. 
 
 nipulum et Sudarium veteres appel- '" " Cum Planeta totum corpus 
 
 laverunt. he." This author docs ambiret, &c." Tom. ii. p. 225. 
 
 not especially mention the Maniple " " Mi^sa privata saltem post 
 
 among the Episcopal \'estmcnts. Malutinum et Laudcs quacunque
 
 antiitional Bote, 153 
 
 V 
 
 order of the Church of Rome :'" and I shall proceed to 
 cite some authorities, upon the ancient custom of the 
 Eno'lish Church. 
 
 The first from a Constitution of Archbishop Ray- 
 nold, published in the Council of Oxford, a.d. 1322. 
 " Nullus insuper Sacerdos Parochialis praesumat Missam 
 celebrare, antequam Matutinale persolverit Officium, et 
 Primam et Tertiam de die."'^ Lyndvvood in his Gloss 
 upon this, says, that the Matutinale Officium includes 
 " totum illud, quod continetur in Nocturnis et in Lau- 
 dibus." And, that although this Canon is especially 
 directed towards Parish Priests, yet that every Priest is 
 bound at least to say Matins, before he presumes to ce- 
 lebrate. There are other Canons, which respect Paro- 
 chial Communions, and these equally insist upon the 
 Third Hour also being- said before : because, says Lynd- 
 wood, about the Third Hour our Blessed Lord was cru- 
 cified, and, the Holy Ghost descended upon the Apos- 
 tles. In considering these and similar Constitutions, 
 the reader must remember that the Missa Parochialis 
 w^as not necessarily a JMissa Solemnis : but that, if it 
 
 hora ab aurora usque ad meridiem Generales. xv. Some few excep- 
 
 dici potest. tions follow to these general rules. 
 
 Missa autem Conventualis et so- The reason why the Mass was to 
 
 lemnis sequenti ordine dici debet. be said after Sext upon common 
 
 In festis duplicibus, et semiduplici- days, appears to be, because it is 
 
 bus, in Dominicis, et infra Octavas, neither a feast nor a fast, upon the 
 
 dicta in clioro Horatertia. In fes- one of which, after tierce, and upon 
 
 tis simplicibus, et in Feriis per an- the other, after the ninth hour was 
 
 num, dicta Sexta. In Adventu, appointed for the Service. Bona 
 
 Quadragesima, Quatuor Tempori- says, from Francolinus, that an- 
 
 bus, etiam infra Octavam Pente- tiently these days were left with no 
 
 costes, et Vigiliis quae jejunantur, fixed rule. 
 
 quamvis sint dies solemnes, Missa ^ Compare Amalarius. lib. iii. 
 
 de Tempore debet cantari post No- cap. 42. " De consueto tempore 
 
 nam. Missae." 
 
 Missa autem Defunctorum dici " Wilkins. Concilia, torn. ii. p. 
 
 debet post Primam diei." Ruhr. 513.
 
 154 aDnitlonal Ji^ote. 
 
 was "sine cantu" even, it would be of the nature of a 
 private Mass, and therefore not limited by the same 
 strict rules as were the Services of greater solemnity.** 
 
 In the Synod of Norwich, a.d. 1257, it was ordered 
 " quod null us sacerdos celebret, quousque Prima cano- 
 nice sit completa." *^ And again, by the Constitutions 
 of Cantilupe, Bishop of Worcester, a.d, 1240, to the 
 same eifect : but, on account of the reason which is 
 given, I shall cite the canon at length. " Et quia, sicut 
 accepimus, quidam capellani, ad annualia, vel ad officium 
 beatae virginis assumpti, interdum matutinis pra?positis, 
 aut seorsum, a choro vel ab ecclesia, per se dictis, missas 
 celebrant immature, per campos, vel per villas postmo- 
 dum discurrentes : pr-cccipimus, ut omnes capellani, cpii 
 in una parochia commorantur, simul intersint et conve- 
 niant matutinis et vesperis, et aliis horis canonicis, in ec- 
 clesiis celebrandis, et missis : et maxime de die, nisi causa 
 rationabili fuerint impediti : nee aliquis celebret, quous- 
 que Prima fuerit canonice completa."*^ 
 
 There seems no necessity upon this point io add many 
 examples : and I shall therefore only (piote two more 
 from Monastic Statutes. The one, of the Hospital of 
 Elsing Spital, London. This has reference also to the 
 time before which mass should end. " Circa horam ter- 
 
 tiam cujuslibet diei pulsatis primitus campanis, 
 
 Missam de die, prout diei solemnitas requirit, decantent ; 
 
 " We must not forget either, lem diebus pracsertim Dominicis et 
 that " the third Hour" admitted of fcstis celebrent." Jus. Eccles. 
 some considerable variation from Pars. II. sect. i. tit. v. And he 
 that which naturally and strictly goes on to cite Councils which for- 
 was the corresponding hour of the bid the stated hour to bo put off, or 
 Day. Hence, we find it laid down hastened, for the sake of rich neigh- 
 by Van Espen : '* Insuper ut po- hours ; and others, directing Bells 
 pulus ad Missam Parochialem fre- to be rung to call the people toge- 
 quentandam incitetur, decretum est, ther. 
 
 ut Parochi statuta eaque populo '' Concilia, torn. i. p. 735. 
 
 commodiori hora Missam Parochia- ^" Concilia, tom. i. p. GG8.
 
 annitionai ii^Jote, 155 
 
 ifca quod hujusmodi Missa singulis diebus, circitcr horam 
 nonam, finiatur.'^ The other, from the rule of the Hos- 
 pital of S. John 13aptist, at Nottingham. "Insuper 
 statuimus, ut onnies fratres simul surgant ad Matutinas, 
 — — cantatisque consequenter Prima et Tertia, celebre- 
 tur missa/*^ 
 
 It has always been held, that the Holy Communion 
 should not he celebrated, unless the Office of one of the 
 Hours had been previously recited : whether of Tierce, 
 Sext or the Ninth Hour. So that Li/ndmood says : 
 " potest coUigi, quod in Festo Natalis Domini celebra- 
 turus primam Missam, quas solet cantari ante Laudes, 
 debet prius perficere Matutinas et Primam." ^^ With 
 whom agrees a more modern Ritualist. "Missa So- 
 lemnis semper dicitur post aliquam Horam, etiam in 
 nocte Nativitatis Domini : ut Hora? Canonicse sint 
 quasi qu'dedam ad Missam praeparatio." ^^ 
 
 VH. Althouoh there can be no doubt that in the 
 first beginnings of the Christian Church, the Holy Com- 
 munion was celebrated not only in such places, but at 
 such times and opportunities as would be the most likely, 
 in periods of violent persecution, to escape observation ; 
 and therefore, chiefly taking care not to omit it if pos- 
 sible upon the Lord's day, as S. Austin tells us, it was 
 subject occasionally to longer intervals than was per- 
 mitted afterwards,"^ yet long before the age of the Coun- 
 
 " Dugdale. Monast. Anglic. I must however, before passing 
 
 vol. vi. p. 706. on to the next subject, add the fol- 
 
 '** Monast. Anglic, vol. vi. p. lowing from Piers Ploughman. 
 
 679. See also Rites of the Church u xhe kyng and hise knyghtes, 
 
 of Durham. " At ix of the clocke, ^o the kirk wente, 
 
 ther rong a bell to masse, called Jq j^ere matyns of the day, 
 
 the Chapter masse." P. 82. And the masse after." 
 
 i» Lib. iii. tit. 23. Linteamina Passus quintus. 
 Corporalia. verb. Primam. 
 
 -'' Gavantiis. Thes. Sacr. Rit. -'' I am now speaking of the pre- 
 
 tom. i. p. 112. vention of communion; for there.
 
 156 aDDitional Bote. 
 
 oil of Nice, the practice of priests consecrating daily, 
 became common in most Churches. S. Cyprian's testi- 
 mony is sufficient upon this point, who says, " Episcopatus 
 nostri honor grandis et gloria est pacem dedisse mar- 
 t} ribus, ut sacerdotes, qui sacriticia Dei quotidie cele- 
 bramus, hostias Deo et victimas pra^paremus."^' 
 
 This custom was not likely for many reasons to be- 
 come, as time went on, less observed : and it is recorded 
 of Alcuin, that at the request of Archbishop Boniface, 
 he drew up Services for each day in the week ; which 
 micht be used when otherwise the davs would have been 
 vacant, or have had no Proper Office. Or again, as 
 ]\Iicrologus says : " Et hoc ideo, ut presbyteri illius tem- 
 poris nuper ad fidem conversi, nondum ecclesiasticis 
 officiis instructi, nondum etiam librorum copia praediti, 
 vel aliquid haberent, cum quo officium suum qualibct die 
 possent explere."^ And in the very ancient Missal which 
 Flaccus Illyricus edited, the Priest after the Communion 
 is directed to say this Prayer : " Obsecro etiam te piis- 
 sime omnium auxiliator, ne ad damnationem ppternam 
 mihi proveniat, quod quotidie cum conscientia polluta, 
 
 corpus Christi Filii tui et sanguinem indignus audeo 
 
 accipere." But, before the tenth Century, more than 
 one Canon of Councils is to be found, not exactly direct- 
 ing, so much as strongly exhorting all Priests to cele- 
 brate daily.'' I shall not however add other testimonies 
 upon this point, except one of Bede, cited by Gabriel 
 Biel;" and which, whatever opinion we might have as 
 to the truth of its doctrine, and validity of its argument, 
 
 is no doubt that in the days of the cutions then had not begun. 
 Apostles, no opportunity was h)st 22 Epist.54. Ad CorneUum. 
 
 of receiving the consecrated ele- 
 ments : when " the multitude of 
 
 Cap. Ix. 
 
 them that believed were of one '' Mnhillon. Annal. Benedict, 
 
 heart and of one soul," they con- I'^aef. iv. J3G. GavaHtusAoxa. i.p. 
 
 tinued " daily breaking bread from -^* 
 house to house." IJut the perse- ^' Lcct.Bl. In Cunonevx.
 
 annitional n^ote. 157 
 
 certainly declares the reason on which, in his day, the 
 necessity of this practice was supposed to rest. " Sa- 
 cerdos non legitime impeditus celebrare omittens, quan- 
 tum in ipso est, privat sanctissimam Trinitatem laude et 
 gloria, Angelos Isetitia, peccatores venia, justos subsidio 
 et gratia, in purgatorio existentes refrigerio, Ecclesiam 
 speciali Christi bencficio, et seipsum medicina et reme- 
 dio." 
 
 There is no proof that in the Church of England, the 
 practice of daily consecrating the Holy Eucharist, or 
 even of the daily communion of the Clergy, was enforced 
 by any Council, or rested upon other obligation than 
 individual piety, or the statutes of some deceased bene- 
 factor. In the Council of Cloveshoo, a.d. 747, it was 
 decreed, Canon XIV. " Ut dominicus dies legitima 
 veneratione a cunctis celebretur, sitque divino tantum 
 cultui dedicatus, omnes abbates ac presbyteri isto sacra- 
 tissimo die in suis monasteriis atque ecclesiis maneant, 
 niissarumque solcnnia agant." And the end of the same 
 canon extends the like obligation, in nearly as strong 
 terms, to the people. " Hoc quoque decernitur, quod 
 eo die sive per alias festivitates majores, populus per 
 sacerdotes Dei ad ecclesiam ssepius invitatus, ad audi- 
 endum verbum Dei conveniat : missarumque sacramen- 
 tis, ac doctrinte sermonibus frequentius adsit."^'' 
 
 More than five hundred years after, we find no other 
 order than the following : I quote from Lyndwood, on 
 account of his Gloss upon it. " Statuimus insuper, ut 
 quilibet Sacerdos, quem Canonica necessitas non excusat, 
 conficiat omni Hebdomada, saltem semel."-^ 
 
 Upon the Canonica necessitas Lyndwood observes 
 that such would be, if the Priest were suspended, or ex- 
 communicate, or in mortal sin : or, if he could not obtain 
 access to a consecrated place : " nam in loco non sacrato, 
 
 2" FFt7^iw*. Concilia, torn. i. p. 9G. "^ Lib. in. Tii. 2S. AUissimus.
 
 158 aDDitional laotc. 
 
 lion est c'clcbrandum sine licentia Episcopi." Or, if ho 
 has not the sacred Vestments : or even, " quia non 
 habet StoUim et Manipuluni." Or, if he has not an 
 assistant : " et breviter, in omni casu iibi non potest ha- 
 bere rcquisita ad ]\Iiss{e celebrationem, et confectionem 
 Eucharistiiv, pra?sertini ea qu<e sunt de materia hujus 
 Sacramenti." Upon the words saltern semel, liis Gloss 
 is. ^' Et hoc fiat die Dominica, si fieri potcrit, juxta 
 ilhid Aifg. ' Quotidie Eucharistiam comnuinionem acci- 
 pere nee laudo, nee vitupero : omnibus tamen Dominicis 
 diebus ad communicandum hortor.' Et ista Constitutio 
 facta est ad invitandum Presbyteros frecpiontiiis cele- 
 brare, (pii forsan vix quater in anno consueverunt cele- 
 brare.' *^ 
 
 VIII. The great stress which was laid for some Cen- 
 turies, upon the necessity of every Priest celebratinfr the 
 Holy Service once every day, led, more especially (when 
 men began to suppose that the benefits of the Commu- 
 nion might be purchased for money) for many reasons 
 which will naturalh' occur to the reader, to a great 
 abuse. And this was; that priests consecrated more 
 than once, and indeed many times, upon the same day. 
 That this, in some instances, was the result of a mistaken 
 pietv and devotion onlv, unmixed with anv baser motive, 
 we cannot doubt, from the fact which Walafrid Strabo 
 records, that Pope Leo the Third sometimes celebrated 
 
 ^ He goes on to speak of ano- iitatur ea ad honorem Dei et salu- 
 
 ther case : " Et hie nota, quod tern aninifc sua?, et aliorum vivo- 
 
 licet quidam dicant Sacerdotcm non rum et niortuorum : secundum illud, 
 
 peccare, qui diniittit celebrationem 1. Petri. 4. Unusfjxiisque, sicut 
 
 Missae, nisi habcat populuni sibi accepit gratiam, alterutrum illam 
 
 commissum, vel ex obedientia te- ((dministret. &c. — Sacerdos enim 
 
 ncatur celebrare : tamen quia, ut tcnetur Deo Sacrificium reddere, 
 
 (irego. dicit, cum crescunt dona, licet nulli boniini teneatur. Sacer- 
 
 rationes crescunt donorum. Ideo dotibus enim pra?ceptum est, Hoc 
 
 cum Sacerdoti sit data potestas no- Jftrite in meam commemoratio' 
 
 bilissima, reus est nepligentia' nisi 71011."
 
 annitional il^ote. 159 
 
 nine times in one day. " Fidelium relatione virorum in 
 nostram uscjue pervenit notitiam, Leonem Papam (sicut 
 ipse fatebatur) una die vij. vel ix. Missarum solennia 
 ssepius celcbrasse.'""^ 
 
 But, in England, measures were very early taken to 
 check (at least) the excess into which this practice, so 
 very objectionable, was running. The 55th of the Ex- 
 cerpts of Archbishop Egbert, a contemporary of the 
 Venerable Bede, declares : " Et sufficit sacerdoti unam 
 missam in una die celebrare, quia Christus semel passus 
 est, et totum mundum redemit."^° The 37th of the Canons 
 enacted under K. Edgar, enjoins : " That no priest, on 
 one day, celebrate mass oftener than thrice, at the very 
 utmost." ^^ The 18th of the Laws of the Northumbrian 
 priests, is to the same purpose : " If a priest in one day ce- 
 lebrate mass oftener than thrice, let him pay xij ores."^^ 
 In almost the same words as in Egbert's Excerptions, 
 ^Ifric speaks in his Pastoral Epistle : " It is much that 
 Mass may be celebrated once in one day, though it be 
 not celebrated oftener." ^^ These bring us nearly to the 
 period of the Norman Conquest, up to which time we 
 find no more than repeated attempts to check (as I have 
 said) the evil which existed: but soon after that event, 
 there were very frequent orders, and more determinate, 
 made in the Provincial and Diocesan Synods. Take the 
 second Canon of the Council of London, a.d. 1200. 
 " Non liceat presbytero bis in die celebrare, nisi neces- 
 sitate urgente ; et tunc idem cum in die bis celebrat, 
 post primam celebrationem, et sanguinis sumptionem nil 
 
 ^ De Rehus Eccles. cap. 21. •"' Wilkins. Concilia, torn. i. p. 
 
 But it has been said that this was 104. 
 
 owing to the multitude whom he m j^/^orjo^. Ancient Laws, &c. 
 
 was desirous to communicate : and ^^^^ jj^ 253. 
 for all of whom he wished himself 
 
 to celebrate. See Fhinnj. Hist. '" //^«^- vol. n. p. 29.3. 
 
 Eccl. tom. X. p. 158. " Il>i<1- vol. ii. p. 377.
 
 i6o annitional j^otc. 
 
 infundatur ealici."^* These cases of necessity seem ex- 
 plained more fully, a few years later, in a Provincial 
 Constitution of Archbishop Lant^ton. " Bis in die cele- 
 brare nullus ])r;T?sumat, nisi in diebus nativitatis et resur- 
 rectionis dominicce : et quando corpus in propria ecclesia 
 fuerit tumulandum : et tunc in prima missa ablutio dijji- 
 torum vel calicis a celcbrante non sumatur."^^ The 
 Council of Durham, a.d. 12'2{), makes a like order, "no 
 quis cclebret bis in die : ' with the same exceptions, or 
 " aliqua evidens ur^^cat necessitas." And so also, the 
 Council of Oxford, about the same time ; and some Sy- 
 nodal Constitutions (of an uncertain diocese,) a. d. 
 1237.^'' In the year 1230, one of the Articles of En- 
 quiry for the archdeacons of the diocese of Lincoln, 
 asks : " An aliquis saccrdos bis cclebret in die, nisi in 
 casibus concessis, et in propria persona in propria ec- 
 clesia ? "^^ Gavantus, or rather, Merati in his additions 
 states, that the first order to the effect of the above 
 Canons, was made by Pope Alexander the Second, a.d. 
 1070. And the words used by Archbishop Etrbcrt, and 
 yElfric, already cited, are those which are in the decree 
 of Gratian,^ which he cites. 
 
 T\\G injunctions added to the above Canons which I 
 have cited, that the Ablution should not be taken in the 
 first Mass, if, for any lawful cause, the Priest was about 
 to celebrate again, was in consequence of the strict rule 
 which was laid down that none should consecrate ex- 
 cept fasting i""-* which fast would not, upon tlie theory of 
 
 ^ Wilkins. Concilia, torn. i. p. Christus semel passus est, et totum 
 
 305. nuindum rodemit. Non raodica 
 
 ^ Ibid. torn. i. p. .'):31. res est unam Missam facere; et 
 
 *"' Ibid. torn. i. p. 579. 586. 574. valde felix est, qui unam Missam 
 
 057. dignam colebrarc potuit." De Cun- 
 
 ^ Ibid. torn. i. p. 628. secrnf. Distinct, i. v<ni. 53. 
 
 ^ " Sufficit sacerdoti unam Mis- '■' Wnlafrid S'frabo, cap. xix. 
 
 sam in die una cokhrare, quia allows that anciently there was no
 
 . 0titiitional il5ote. i6i 
 
 the doctrine of Transubstantiation, be broken by the com- 
 munion of the consecrated Cup, although of course by the 
 subsequent ablution. Hence on the Day of the Nativity 
 when Priests might lawfully consecrate three times, the 
 ablution was ordered to be taken only at the third and 
 last Mass. And to such an exactness was this to be ob- 
 served, that it has been held, that if by mistake or acci- 
 dent, the Priest should have taken the ablution at the 
 first of these Services, he was not then allowed to per- 
 form the other two.^*' Lyndwood says : *' Ratio est, 
 quia si faceret, non esset jejunus, et celebratio Missse 
 debet fieri jejuno stomacho." And again, it has been 
 decided, that no Priest might, under any necessity, con- 
 secrate twice upon Good Friday • because his fast would 
 be broken, by the Host which he must take with un- 
 consecrated Wine. In this case, the exception of two 
 parishes or large populations, which I shall speak of 
 presently, would not hold, because there was no obligation 
 upon the people to attend the. Service on Good Friday.^^ 
 The Constitution above, of Archbishop Langton, 
 allows not only an exception upon the Day of the Nati- 
 vity, but of the Resurrection. Lyndwood says. " Re- 
 sitrrectmnis Dominic(E : i. e. in die Paschae : de isto 
 die, quod in eo possit bis celebrari, non invenio Textum 
 
 rule to this effect : " sed a sequen- turn, ne quisquam nisi jejunus Eu- 
 
 tibus honesta et rationabili delibe- charistiam sumeret." Opera, torn. 
 
 ratione statutum esse cognoscitur; ix. p. 328. But the Pope does not 
 
 ut omni tempore a jejunis, sacro- (the Canon excepted) support his 
 
 sancta celebrentur mysteria." De dictum with any authorities. See 
 
 rehus Ecchsiasticis. Pope Bene- l?iw^y^rt)n. book. xv. cap. vij . And, 
 
 diet however denies this : " Nemo especially, Fell's note upon S. Cy- 
 
 nescius est sanctos apostolos tunc prian. Epist. Ixiij. p. 156. 
 
 ieiunos non fuisse, cum Eucharis- n^ rm — i. on 
 
 •'.•' ' 1 X ^- Thorn, m. par. quaest. 80. 
 
 tiam acceperunt, tamen ob tanti '^ 
 
 Sacramenti reverentiam ab apos- 
 
 art. 8. 
 
 tolicis usque temporibus statutum " Benedict XIV. Opera, torn. 
 
 fait semperque in ecclcsia observa- ix. p. 286.
 
 1 62 annitional j^otc. 
 
 alicujus juris vel canonis. Sed istud ideo fortassis hie 
 ordinatur, quia contiiifjit saepius, quod in una mag^na 
 Parochia non est nisi unus Presbyter, qui commode illo 
 die non posset in Missa solenniori de die omnes Paro- 
 cliianos suos communicare, et oportet quod servientes illo 
 die ministrent et praeparent ea quae ad ipsorum servitia 
 spectant erga adventum Dominorum suorum et Magis- 
 trorum : unde tales communicari possunt et debent in 
 prima Missa."^^ There are nevertheless some examples, 
 which may be seen in Bona*^ of two Communions, with 
 their full and different Services, upon Easter Day : and 
 it is possible that in the 12th Century, some remains of 
 these were still left in England, and not intended to be 
 forbidden in the Archbishop's Constitution. 
 
 But the Gloss of Lyndwood at any rate teaches us 
 what was the practice of his own time : and that upon 
 Easter Day no more than on other days, excepting 
 always of the Nativity, more than one Service was not 
 permitted to be celebrated by the same Priest. For the 
 exception which he allows, and supposes in the Arch- 
 bishop's Constitution to be intended, does not seem to 
 meet the case ; because not only upon Easter Day, but 
 on other great Festivals, it was always lawful for the 
 Parish-priest, who had large populations under his 
 charge, to celebrate for their convenience, and to meet 
 the necessities of their case, more than once. The same 
 was permitted, if he had two Parishes under him.** 
 
 The cases of necessity which are spoken of in the 
 Canons, as exceptions, are agreed generally to have 
 been, lest a sick man should die without the Viaticum, 
 
 ■" Pruvinc. lib. iij. tit. 23. Ad qutest. 2. art. 2. Gonzalez, in 
 
 excitandos. cap. Cunsuhiisti de Celeb. Missar. 
 
 , , • num. 2. Belletus. Disquisit. Cle- 
 
 *•'* ■Itei'um Liturg. lib. i. cap. • o on o /■> i- i i i 
 
 ° ' nc.2. 29. 3. ( aranmf de Lugo. 
 
 J* ■ i]v Eucharist, disput. 20. 1. num. 
 
 ** Sotus. iu 4. Sent. dist. 1.'3. 40.
 
 ^nnitional Ji^ote, 163 
 
 and there was no Host consecrated : if a Bishop or 
 Prince should arrive at a place after the Service was 
 over : if a person was to be buried ; but this, in places 
 only where it was always the custom not to bury but 
 with the celebration of the Holy Communion. Lynd- 
 wood, in the same place before cited, says, that in all 
 excepted cases, they availed only, in case no other Priest 
 happened to be at hand : and that, upon any account 
 whatsoever, it was not permitted to celebrate more than 
 tujice ; " quod in nuUo casuum prsedictorum licet ultra 
 duas Missas celebrare, excepto die Nativitatis Domi- 
 
 * "43 
 
 The day of the Nativity having been so often men- 
 tioned, as the only exception, I cannot think it will be 
 out of place, to add Lyndwood's reasons why three Ser- 
 vices were not only permitted but ordered for that day. 
 He does not offer them as his own, but from ancient 
 canonists. 
 
 " Significat prima Missa tempus ante Legem et ideo 
 celebratur in tenebris. Secunda significat tempus sub 
 Lege, quo tempore incipiebat sciri Christus, sed non 
 clare, et ideo celebratur inter diem et noctem. Tertia 
 significat tempus GratisB, et cantatur in plena luce, ad 
 designandum Christum venisse, qui est Lux vera, et illu- 
 minat omnem hominem venientem in liunc mundum. 
 
 *5 This rule however does not that the Canons do not limit the 
 
 appear to be strictly observed in number to two, or even three times : 
 
 England now, by the Priests of the but that in all cases, the Priest must 
 
 Roman Communion. Quart i, in be fasting, and that therefore he 
 
 considering the excepted cases, says : must (it would seem at least) know 
 
 " In Anglia, ubi pauci sunt Sacerdo- that he would be required to cele- 
 
 tes, potest idem Sacerdos saepius in brate again, before he takes the 
 
 die Sacrum facere ad satisfaciendum ablution. And if this be so, I do 
 
 populo catholico : et idem di- not see how in the case of commu- 
 
 cendum de aliis partibus ha;retico- nion only the necessity could arise, 
 
 rum, vel infidelium, ubi plures Ca- for he might reserve from the ele- 
 
 tholici degunt." He further decides, ments first consecrated.
 
 i64 aDDitional Jl^otc. 
 
 Vol die, secundum Jn. Ait. quod prima Missa signifieat 
 Generationem Christi aternam quas oeeulta est, et ideo 
 celcbratur in nocte. Secunda sifrnificat Xativitatem 
 Christi, partim naturalem quia ex muliero, et partim oc- 
 cultam quia ex virgine : ideo celebratur in mane. Ter- 
 tia signifieat Generationem Spiritualem, quae fit per 
 Gratiam, et ilia eelebratur in tertia, quia clarescit se- 
 cundum veritatem.""' 
 
 VIII. I shall conclude this, with some observations 
 upon the " Cautela? Missse," or, as they were called 
 " The Cautells of the Mass." 
 
 Scarcely was the conversion of the Anglo-Saxons com- 
 menced, and Christianity for a second time introduced 
 into England, before the same care was insisted upon 
 to be observed by all the Priests of the English Church, 
 in the celebration of the Divine Mysteries, which was 
 enforced as much as possible, in other parts of the Chris- 
 tian world. Whether these precautions were carried 
 into excess or not, is not a question upon which I shall 
 enter : it is very possible that some were ; and as time 
 went on, others were added, which were the produce 
 only of that false reverence which accompanied necessa- 
 rily the novel introduction of the doctrine of Transub- 
 stantiation. But in earlier ages, and indeed always, it 
 would be idle uncharitableness to deny, that these 
 "Cautells" and directions, sprung solely from a pious 
 regard towards the great Sacrament of the Gospel : and 
 in such a matter, concerning the highest ]\Iysteries, con- 
 cerning that Bread and Wine, that Body and Blood, it 
 is most difficult to say, where reverence ceases to be 
 within the bounds of a due moderation, and becomes a 
 superstition : but it is not so difficult to say, where irre- 
 verence begins. I wish that I could add, that I think 
 
 *'"■ l.ih. iii. tit. 23. Ad excitan' vj. cap. l.'J. and Guvantu.f. torn. i. 
 (Ids. Cornpare also, Diiraud. lib. p. 374.
 
 atiDitional Bott. 165 
 
 the Priests of the English Church now, as a body, are so 
 reverent in their administration of the Supper of the 
 Lord, as I do believe they really wish to be : I cannot 
 suppose but that much that looks like carelessness is 
 without intention : but how far neglect of the plain ru- 
 brics even of the Common Prayer Book can be excused 
 by want of thought, is not for me to decide. 
 
 I shall becjin therefore, with some extracts from the 
 Penitential of Archbishop Theodore. His 39th Chapter 
 is, " de negligentia eucharistise," and to each offence or 
 accident a certain penalty is attached, proportioned to 
 the greatness at which it was then esteemed. " Si quis 
 
 eucharistiam negligentise causa perdiderit. Si sacri- 
 
 ficium in terra ceciderit, causa negligentise. Qui non 
 
 bene custodierit sacrificium. Qui autem perdiderit, 
 
 et non inventum fuerit. Qui neglexerit sacrificium, 
 
 ut vermes in eo sint, aut color em non habet saporemque. 
 
 Si ceciderit sacrificium de manibus ofi"erentis terra 
 
 tenus, et non inveniatur, omne quodcunque inventum 
 fuerit in loco quo ceciderit comburatur igni, et cinis 
 ejus sub altare abscondatur. Si vero inventum fuerit 
 sacrificium, locus scopa mundetur, et stramen igni com- 
 buratur, cinisque, ut supra dictum est, abscondatur. — - 
 Si de calice per negligentiam aliquid stillaverit in terra, 
 
 lingua lambatur, terraque radatur. Si super altare 
 
 stillaverit calix, sorbeat minister stillam, &c. "^^ 
 
 Other orders, to the same effect, may be found in the 
 same Archbishop's Capitula.*'^ 
 
 In the next Century Archbishop Egbert of York, in 
 his '' Confessionale," appoints a penance : " Si Sacerdos 
 calicem eflPundat postquam missam cantaverit."^^ In 
 Egbert's Penitential, we find several canons to the same 
 effect. " Si quis ex incuria sua eucharistiam perdiderit. 
 
 *'' Thorpe. Ancient Laws and ^'^ Ibid. p. 7.5. 
 
 Institutes, vol. ii. p. 46. *'' Ibid. p. 141.
 
 1 66 antiitional i^ote, 
 
 Si sacriticium ex incuria in terram ceciderit. Si 
 
 quis neglexerit consecratam eucharistiam, ita ut nimis 
 diu servata sordes in ea sit, vel colorem suum non habeat. 
 
 Omne sacnficium quod sordidum est, vel vetustate 
 
 corruptuin, comburatur.— — Qui efFuderit calicem suum 
 inter missara suam. &e/'^ 
 
 I pass on to the Canons of ^Ifric. " The priest shall 
 purely and carefully do God's ministries : (Lo^y ^enunja) 
 with clean hands and with clean heart ; and let him see 
 
 that his oblations be not old baken, nor ill seen to. 
 
 Great honours they merit who minister to God with zeal 
 and devotion : and also it is written, that he is accursed, 
 who doth God's ministry with carelessness. We may 
 by this know, that a man who has not his sight should 
 not dare to celebrate mass, when he sees not what he 
 offers to God, whether it be clean or foul.^^ Archbishop 
 Lanfranc in his Statutes, has one chapter, "de negligentia 
 circa Corpus Domini." ^'^ But, lastly, to come down 
 nearer to the date of the Cautells themselves. In the 
 1 .3th Century, a Canon of the Constitutions of W. de 
 Kirkham, Bishop of Durham, orders : " ut si per negli- 
 gentiam aliquid de sanguine Christi stillaverit super ter- 
 ram lambatur lingua ; tabula radatur, super quam stilla- 
 verit : si autem super altare : si super linteum :" 
 
 &c. :^' and to each of these a penalty is attached, 
 
 for the carelessness owing to which it must have oc- 
 curred. 
 
 It is not possible to say, by whom these " Cautelae 
 Missae" were drawn up and arranged, from the decrees 
 of Councils and the opinions of Doctors and Canonists : 
 nor by whose authority they were introduced into the 
 
 '•^ Thorpe, vol. ii. p. 218. Wil- « Opera LcmfrancL p. 282. 
 
 kinn. Concilia, torn, u p. 139, cap. x. 
 
 ^ WiJkins. Concilia, torn. i. p. 
 •''' TJiM'pe. vol. ii. p. 301. 707.
 
 annitional n^ote. 167 
 
 Missal. Gavantus says, in his Thesaurus, that the ear- 
 liest edition of the Roman Use in which he had seen 
 them, was in that printed at Venice, 1557. They have 
 since been always added to the Roman Missal, and are 
 differently arranged from the Cautelce, and headed " De 
 defectibus circa Missam occurrentibus." In the Here- 
 ford Missal, they are styled " De casibus et periculis quae 
 possunt evenire circa altare." These differ somewhat 
 from the Sarum : but as well as those in the present 
 Roman Use, have the same object in view, and make 
 very similar arrangements and rules. In the York 
 Missal, 4to, 1517, (which has been followed in the pre- 
 sent volume) the " Cautelse ad missam celebrandam," are 
 placed at the end of the book, and are exactly the same 
 as those which I am now about to give, from the Salis- 
 bury Use. In this last (the Salisbury Missal) they are 
 to be found, in almost all editions after 1500 : either in 
 the beginning after the Calendar, or at the end of the 
 book ; and, more commonly, either before the Ordinary 
 or after the Canon. I shall take them from an edition 
 by Regnault, Paris, 1529- They will require no re- 
 mark : every reader is probably as well able to judge of 
 them as I can be, and to form his own opinion, as to the 
 necessity, or the reasonableness, or the superstition of 
 them : and I need make no apology to more exact en- 
 quirers into documents of this kind, who will see that 
 they furnish much valuable matter, bearing not only 
 upon historical and antiquarian, but, which is of far 
 greater consequence, upon theological questions.
 
 1 68 annitional Bote. 
 
 II. 
 
 Cautclac a^ilTac. 
 
 |[ Seqinintur informationes et cautelce observandce 
 presbi/fero volenti divina celehrare. 
 
 RIM A cautcla est : ut saccrdos missam cele- 
 braturus, conscientiam suara per puram con- 
 t'ossioncm optime praoparet, sacramentum 
 vehementer desiderct, et confiteri intendat. 
 Notulam de modo ajjendi officium memoriter et bene 
 sciat. Gestus valde compositos ac devotos babeat. Cum 
 enim quilibet teneatur Deum diligere ex toto corde, ex 
 tota anima, et ex totis viribus suis. Hie Deum diligere 
 non probatur, qui in mensa altaris ubi Rex rcgum et 
 Dominus omnium tractatur et sumitur, irreligiosus, inde- 
 votus, impudicus, distractus, vagus, aut desidiosus appa- 
 ruerit. Attendat igitur unusquisque quod ad mensam 
 magnam sedeat. Cogitet qualiter eum pra-parari oporteat. 
 Sit cautus et circumspectus. Stet erectus, non jacens in 
 altari. Cubitosjungatlateribus. Manus exaltet, ut ex- 
 tremitates digitorum modicum super humeros videantur. 
 Intellectum signis et verbis coaptct, quoniam magna 
 latent in signis, majora in verbis, maxima in intcntione. 
 Tres digitos jungat quibus signa faciat, reliquos duos in 
 manu componat. Signa faciat directe non obHque, alte 
 satis ne calicem evertat. Xon circulos pro crucibus. 
 Cum vero inclinandum crit, non obbque sed directe ante 
 altare, toto curvatus corpore, se inclinct. 
 
 Secunda est, ut non putet, sed certo sciat se debitas 
 materias babere, boc est, panem triticcum, et vinum cum 
 acjua modica. Dc vino et aqua sic poterit ccrtificari.
 
 annitional Jl^ote, 169 
 
 Exigat a ministro, ut gustct tarn vinum quam aquam. 
 Ipse autem presbyter gustare non debet. Guttam fundat 
 in manum, digito tcrat et odorct^, sic erit certior. Non 
 credat ampullae signatae, non colori ; quoniam ssepius fal- 
 lunt. Videat calicem nc sit fractus. Consideret vinum ; 
 si est corruptum, nullo modo celebret : si acetosum, dis- 
 simulet. Si nimis aquosum, abstineat, nisi sciat vinum 
 aquee prsevalere. Et in omni casu si contingat dubitari ; 
 vel propter acedinem, vel propter mixturam vel illimpi- 
 ditatem utrum possit confici, consulimus abstinere : quia 
 in hoc Sacramento nihil sub dubio est agendum, ubi cer- 
 tissime est dicendum ; Hoc est enim corpus meum, et, Hie 
 est enim calix sanguinis mei. Item oblatas convenientes 
 eligat, et vinum competenter infundat, quia hoc sacra- 
 mentum debet sensibus deservire ad videndum, tangen- 
 dum, et gustandum, ut sensus reficiatur ex specie, et 
 intellectus ex re contenta foveatur. Aqua etiam in par- 
 vissima quantitate infundatur, ut a vino absorbeatur, et 
 saporem vini recipiat. Non est enim periculum quan- 
 tumcunque modicum apponatur de aqua, est autem peri- 
 culum si multum. Apponitur etiam aqua solum ad sig- 
 nificandum, sed una gutta tantum significat, quantum 
 mille. Ideo caveat sacerdos ne cum impetu infundat, ne 
 nimis cadat. 
 
 Tertia est, ut canonem morosius legat quam caetera. 
 Et prgecipue ab illo loco : Qui pridie quam pateretur 
 accepit. Tunc enim respirans attendere debet, et se 
 totum colligere (si prius non potuit) singulis verbis in- 
 tendens. Et dum dixerit : Accipite et manducate ex 
 hoc omnes ; respiret et uno spiritu tractim dicat. Hoc est 
 enim corpus meum : sic non immiscet se alia cogitatio. 
 Non enim videtur esse rationabile discontinuare formam 
 tam brevem, tam arduam, tam efficacem, cujus tota virtus 
 dependet ab ultimo verbo, scilicet, meum, quod in per- 
 sona Christi dicitur. Unde non debet cuilibet verbo 
 punctus imponi. Cum id nulla ratione valeat ut dica- 
 tur: Hoc est enim, corpus meum. Sed totum simul pro-
 
 170 aDtiitional Bote. 
 
 ferat. Pari modo hoc idem in forma consccrationis san- 
 guinis observetur. 
 
 Item proferendo verba consecrationis circa quamlibet 
 materiam, sacerdos semper intendat conficere id quod 
 Christus instituit, et ecclesia facit. 
 
 Quarta est, ut si plures hostias habet consecrare, debet 
 harum unam elevare, quam sibi deputaverat a principio 
 ad missam ; et teneat illam penes alias, ita cjuod visum 
 et intentionem ad omnes simul dirigat. Et signando 
 et dicendo : Hoc est enim corpus meum : omnes cogitet 
 quas demonstrat. 
 
 Consulimus quoque ut canonem presbyter memoriter 
 sciat, quia devotius dicitur ; semper tamen liber habea- 
 tur, ut ad ipsum memoriter recurratur. 
 
 Quinta est, ut dum sumat, nunquam uno haustu cali- 
 cem sumat, ne propter impetum tussis inopinate occurrat, 
 sed bis vel ter caute sumat ut impedimentum non habeat. 
 Si vero plures hostias debet sumere, ut quando hostia est 
 renovanda, primo sumat eam quam confecit et sangui- 
 nem ; post hsec alias quae supersunt. Suam prius sumat 
 quam alias, quia de suis credit et scit, de aliis credit et 
 nescit. Demum desuper ablutiones, et non prius. 
 
 Sexta est, ut paucorum nominibus se astringat in ca- 
 none ; nee perpetuo, sed quamdiu velit faciat, quando 
 velit omittat, quia canon de multitudine nominum prolix- 
 atur, et per hoc cogitatio distrahitur. Dignum tamen 
 est ut pater, mater, frater, soror ibi nominentur. Et si 
 qui pro tempore commendantur ; et specialiter pro qui- 
 bus missa celebratur. Non tamen ibi fiat vocalis ex- 
 pressio, sed mentalis. 
 
 Septima est, ut ante missam non os vel dentes lavet ; 
 sed tantum labia exterius ore clauso si indiget, ne forte 
 aquse gustum, cum saliva immittat. Post missam etiam 
 caveat excreationes quantum potest, donee comederit et 
 biberit, ne forte aliquid inter dentes remanserit, aut in 
 faucibus, quod excreando ejiceretur. Quamvis autem 
 missa devotissime sit celebranda contemplationis causa.
 
 aiitiitional Botz. 171 
 
 est tamen modus habendus, ne protractione vel accele- 
 ratione fiat homo notabilis. Nam acceleratio signum 
 est incuriae. Protractio est occasio detractionis. Sed 
 medio tutissimus ibit. Eo autem afFectu est quselibet 
 missa habenda et dicenda a quocumque sacerdote, quasi 
 prima dicatur et nunquam amplius sit dicenda : tarn 
 magnum enim donum, semper debet esse novum, 
 
 Habeat itaque sacerdos diligentiam ad conficiendum : 
 Reverentiam ad tangendum : Et devotionem ad sumen- 
 dum. Sic sentiendo et agendo digne tractabitur sacra- 
 mentum, rite peragetur officium, atque pericula et scan- 
 dala evitabuntur. 
 
 Item, in coUectis dicendis semper impar numerus ob- 
 scrvetur. Una propter Unitatem Deitatis, Tres propter 
 Trinitatem Personarum. Quinque propter quinque par- 
 titam passionem Christi. Septem, propter septiformem 
 gratiam Spiritus Sancti. Septenarium numerum exce- 
 dere non licet. 
 
 Item, quandocumque oratio dirigitur solum ad Patrem, 
 in fine dicatur. Per Dominum nostrum Jesum Chris- 
 tum. Si vero dirigitur ad Patrem et mentio fit Filii 
 in ipsa, in fine dicatur. Per eundem Dominum 7ios- 
 trum Jesum Christum. Si autem oratio dirigitur solum 
 ad Filium, in fine dicatur : Qui cum eodem Patre et 
 Spiritu Sancto. Et si mentio Spiritus Sancti in qua- 
 cumque oratione fiat, in fine dicatur ; ejusdem Spiritus 
 Sancti Deus, per omnia scecula sceculorum. Amen. 
 
 C Incipiunt cautelce servandce, quid agendum sit cir- 
 ca defectus, vel casus, qui oriri possunt in missa, et 
 prcesertim circa consecrationem eucharistice. 
 
 Primo quid sit agendum cum sacerdos deficit. 
 
 C Si sacerdos deficiat sive moriatur ante canonem, 
 non est necesse ut alius missam compleat. Si tamen 
 alius vult celebrare, debet ab initio missam reincipere, et 
 totum rite peragere. 
 
 Si autem in canone deficiat, factis jam aliquibus sig- 
 nis, tamen ante transubstantiationem et consecrationem
 
 1/2 antiitional Jl^otc. 
 
 sacramcnti, tunc alius saccrdos ab illo loco ubi ille dimisit, 
 debet reincipere, et tantiim illud supplere quod omissum 
 est. 
 
 Si autem sacerdos in actu consecrationis dcfieiat, ver- 
 bis aliquibus jam in parte prolatis, sed in toto non com- 
 pletis, secundum Innocentium, alius sacerdos debet inci- 
 pere ab illo loco, Qui pricUe. 
 
 Si tamen sacerdos deficiat consecrate corpore, sed non 
 sanguine, alius sacerdos compleat consecrationem san- 
 guinis, incipiens ab illo loco. Si milt modo. Si consecrato 
 corpore, percipiat vinum non esse in calice, debet hostia 
 munde reponi in corporali, et calice rite prseparato, inci- 
 piat ab illo loco, Simi/i modo. 
 
 Si ante consecrationem sanguinis, percipiat aquam 
 non esse in calice, debet statim apponere, et conficere. 
 
 Si autem post consecrationem sanguinis, percipiat 
 quod aqua desit in calice, debet nihilominus procedere, 
 nee debet miscere aquam cum sanguine, (piia pro parte 
 sequeretur corruptio sacramcnti : debet tamen sacerdos 
 dolere et puniri. 
 
 Si post consecrationem sanguinis percipiat quod vinum 
 non fuerit positum, sed aqua tantum in calice, siquidem 
 hoc percipit ante sumptionem corporis, debet aquam de- 
 ponere et imponere vinum cum aqua, et resumere conse- 
 crationem sanguinis ab illo loco. Si mil i modo. 
 
 Si percipiat hoc post sumptionem corporis, debet ap- 
 ponere de novo aliam hostiam, iterum cum sanguine 
 consecrandam, secundum doctores in sacra pagina, debet 
 autem resumere verba consecrationis ab illo loco, Qui 
 pridie. In fine autem iterum debet sumere hostiam 
 illam ultimo consecratam, non obstante si prius sumpsit 
 aquam et etiam ilium sanguinem. Innocentius tamen 
 dicit ([uod si ex prolon<^atione sacerdos timet scandalum, 
 quod sufficiunt tantum ilia verba per qucc consecratur 
 sanguis, scilicet Sijui/i modo, et sic sumere sanguinem. 
 
 Quid autem faciet cum aquam, sumpto corpore, jam
 
 ^unitional Bote. 173 
 
 habct in ore, et jam primo scntit quod sit aqua ; utrum 
 debeat earn deglutirc vel emitterc. Require in summa 
 Hostiensis in titulo do celebr. missiie. Tutius tamen est 
 earn deglutire quam emittere ; et hoc ideo ne aliqua 
 particula corporis cum aqua exeat. 
 
 Item si sacerdos post consecrationem recordetur se 
 non esse jejunum, vel commisisse aliquod peccatum, vel 
 esse excommunicatum : debet nihilominus procedere, 
 cum proposito satisfaciendi, et absolutionem impetrandi. 
 
 Si autem ante consecrationem recordetur proedictorum, 
 tutius est missam inceptam deserere et absolutionem 
 petere, nisi inde grave scandalum oriatur. 
 
 Item si musca vel aranea vel aliquid talium ante con- 
 secrationem in calicem ceciderit, vel etiam venenum 
 immissum fore deprehenderit, vinum debet effundi quod 
 est in calice, et abluto calice aliud vinum cum aqua poni 
 ad consecrandum. Sed si aliquid horum post consecra- 
 tionem acciderit, debet musca vel aranea vel aliquid 
 talium caute capi, et diligenter inter digitos pluries lavari ; 
 et vermis comburi, et ablutio cum cineribus combustis 
 in sacrario reponi. Venenum autem nullo modo debet 
 sumi, sed cum reliquiis debet sanguis talis cui venenum 
 est immissum in vasculo mundo reservari. Et ne sacra- 
 mentum maneat imperfectum, debet calicem denuo rite 
 praeparare, et resumere consecrationem sanguinis ab illo 
 loco, Shnili modo. Et nota quod secundum doctores, 
 nihil abominabile sumi debet occasione hujus sacramenti. 
 
 Item si sacerdos non recolit se dixisse aliquod horum 
 quae debuit dicere, non debet mente turbari ; non enim 
 qui multa dicit, semper recolit quae dixit. Etiam si sibi 
 pro certo constat quod aliqua omiserit, si talia non sunt 
 de necessitate sacramenti, sicut sunt secretae, vel aliqua 
 verba canonis, ultra procedat, nee aliquid resumat. Si 
 tamen probabiliter sibi constat quod omisit aliquid, quod 
 sit de necessitate sacramenti, sicut forma verborum per 
 quam consecratur, omnia verba consecrationis super
 
 174 aDtiitional jBotc. 
 
 suam matcriam resumere debet, quia consecratio facta 
 non esset. Quod tamen non oportet si pra?termissa esset 
 conjunctio enim vel alia verba quae praecedunt vel se- 
 quuntur formam ; qute noji sunt de ipsius substantia. 
 
 Si autem sacerdos dubitaret an aliquod verbum per- 
 tinens ad substantiam fornice omisisset vel non, nullate- 
 nus debet servare formam conditionalem ; sed sine teme- 
 raria assertione formam totam super suam propriam 
 materiam debet resumere, cum liac intentione : quod si 
 consecratio esset facta, nullo modo voluisset consecrare ; 
 sed si consecratio non esset facta, vellet corpus et san- 
 guinem consecrare. 
 
 Item si quis tempore consecrationis, ab actuali inten- 
 tione et devotione distractus fuerit, nihilominus conse- 
 crat ; dummodo intentio habitualis in eo remanserit ; 
 Summo Sacerdote, scilicet Christo, supplente ejus de- 
 fectum. 
 
 Si autem per nimiam distractionem habitualis intentio 
 cum actuali tolleretur, videtur quod deberet verba conse- 
 crationis cum actuali intentione resumere, sic tamen 
 quod nollet consecrare, si consecratio facta esset. 
 
 Item si hostia consecrata propter frigus, vel alia de 
 causa, labitur sacerdoti in calicem, sive ante divisionem 
 hostiae, sive post ; non debet eam de sanguine extrahere, 
 nee aliquid propter hoc reiterare, vel immutare circa 
 celebrationem sacramenti ; sed procedat in signis et in 
 aliis, ac si haberet eam in manibus. 
 
 Si eucharistia ad terram ceciderit, locus ubi jacuit 
 radatur, et incineretur per ignem, et cinis juxta altare 
 recondatur. 
 
 C Item si per negligentiam aliquid de sanguine stilla- 
 verit, super tabulam quae terrae adhaeret, stilla per sacer- 
 dotem cum lingua lambatur, et locus tabulae radatur, et 
 rasura igni comburatur, et cinis juxta altare cum reli- 
 quiis recondatur, et quadraginta diebus pceniteat cui hoc 
 accidit. 
 
 I
 
 annitionai Bott, 175 
 
 Si vero super altare stillaverit calix, sorbeatur stilla, 
 et tribus diebus poeniteat. 
 
 Si vero super linteum ct ad aliud stilla pervenerit, 
 quatuor diebus poeniteat. Si usque ad tertium, novem 
 diebus poeniteat. Si usque ad quartum stilla sanguinis 
 pervenerit, viginti diebus poeniteat, et linteamina quae 
 stilla tetigerit tribus vicibus lavet sacerdos, vel diaconus, 
 calice supposito, et ablutio cum reliquiis recondatur. 
 
 Item si quis aliquo casu gulae eucharistiam evomuerit, 
 vomitus ille debet incinerari, et cineres juxta altare de- 
 bent recondi. Et si fuerit clericus, monachus, presbyter, 
 vel diaconus, quadraginta diebus poeniteat, episcopus 
 septuaginta, laicus triginta. 
 
 Si vero ex infirmitate evomuerit, quinque diebus poe- 
 niteat. 
 
 Qui vero non bene custodit sacramentum, ita quod 
 mus vel aliud animal comederit, quadraginta diebus 
 poeniteat. 
 
 Qui autem perdiderit illud, vel pars ejus ceciderit et 
 non fuerit inventa, triginta diebus poeniteat. Eadem 
 poenitentia videtur dignus sacerdos, per cujus negligen- 
 tiam putrescunt hostiae consecratse. Dictis autem diebus 
 poenitens debet jejunare, et a communione, et a celebra- 
 tione abstinere. Pensatis tamen circumstantiis delicti 
 et personae, potest minui vel augeri poenitentia praedicta, 
 secundum arbitrium discreti confessoris. Hoc autem 
 tenendum est, quod ubicunque inveniuntur species sacra- 
 menti integrae, reverenter sumendae sunt ; quod si sine 
 periculo fieri non potest, sunt tamen pro reliquiis reser- 
 vandae. 
 
 Item si hostia, vel pars hostiae inventa fuerit sub palla 
 vel corporali, et dubitatur si est consecrata vel non, de- 
 bet eam post sumptionem sanguinis reverenter sumere, 
 ut in titulo de celebratione missarum plenius invenies. 
 
 Item circa materiam sanguinis vide ne sit agresta, vel 
 vinum ita debile, quod nuUo modo habeat speciem vini.
 
 176 annitional Bote. 
 
 Xe sit aqua rubea expressa de panno intincto in vino 
 rubco. >se sit acetum, vel vinum omnino corruptum ; 
 ne sit claretum, vel vinum de moris aut malogranatis 
 confectum ; quia veram speciem vini non retinent. 
 
 Conficiens cum vino quod est in via corruptionis, vel 
 ad corruptionem tendens, gravissime peccat (licet con- 
 ficiat) quoniam non retinet speciem vini. 
 
 Item cavendum est, ne apponatur nisi modicum de 
 aqua, quia si tantum poneretur quod speciem vini toUe- 
 ret, non conficeretur. 
 
 Item si qua hie desunt, requirantur in summa et lec- 
 tura Hostien. in titulo de celebr. missarum.
 
 atmitional Jl^ote. 177 
 
 III. 
 De mono crcqucnni HDffitcium Dominica prima in 
 
 OMINICA prima in Adventu, peracta pro- 
 eessione, dum Tertia cantatur, executor officii 
 et sui ministri ad missam dicendam se indu- 
 ant, et si episcopus fuerit, tres habeat diaconos 
 et totidem subdiaconos ad minus, sicut in omni festo 
 novem lectionum, quando ipse exequitur officium. In 
 die vero Pentecostes, et in die Ccenae, septem diaconos 
 et septem subdiaconos et tres acolytos. In aliis vero 
 duplicibus, quinque tantum. Die vero Parasceve, unum 
 solum diaconum, et unum solum subdiaconum. 
 
 Cantata vero Tertia et officio missae incboato, dum post 
 officium " Gloria patri" incboatur, executor officii cum 
 suis ministris ordinate presbyterium intrent, et ad altare 
 accedant : diacono et subdiacono casulis indutis, manus 
 tamen ad modum sacerdotis extra casulam non tenen- 
 tibus. Cgeteris ministris in albis existentibus ; quibus 
 vero temporibus, diaconi et subdiaconi casulis, dalma- 
 ticis, et tunicis, et albis uti debeant, in Ordinali plene 
 describitur. Ad gradum autem altaris sacerdos ipse 
 confessionem dicat : diacono ei assistente a dextris, sub- 
 diacono a sinistris : et sciendum quod quisque sacerdos 
 officium exequatur, semper episcopus si prassens fuerit 
 ad gradum altaris, " Confiteor" dicat. Dicta vero abso- 
 
 ^ From the Consuetndmariutn of Salisbury : and of which I have 
 
 of Sarum, in the MS. " Registrum given some account at the end of 
 
 S. Osmundi."yJ;/. xv. Preserved the Dissertation on Service books, 
 
 among the Muniments of the Bishop Monumenta RituaJia. vol. i.
 
 1/8 antJitional jl3Jotc. 
 
 lutione, sact'i\lus diaconum dcosculetur ; deinde subdia- 
 coniini : quod semper observatur, nisi missa pro tidelibus 
 fuerit dicenda, et cxceptis tribus ultimis diebus in Pas- 
 sione Domini. His peractis, ceroferarii candelabra cum 
 cercis ad jrradum altaris demittant. Post humiliationem 
 vcro sacerdotis ad altarc factam, ipsum altare sacerdos 
 thurificet, diaconi ministerio : deinde ab ipso diacono 
 ipse sacerdos thurificetur ; et postea textum ministerio 
 subdiaconi dcosculetur. His peractis, in dextro cornu 
 altaris, cum diacono et subdiacono, officium Missae usque 
 ad orationem prosequatur, sive usque ad " Gloria in ex- 
 celsis," quando " Gloria in excelsis" dicitur. Quo facto 
 sacerdos, cum suis ministris, in sedibus ad hoc paratis 
 so recipiant, usque ad orationem diccndam, vel in alio 
 tempore, usque ad " Gloria in excelsis" incipiendum. 
 Dum vero sacerdos ad officium exequendum stat ad altare, 
 Diaconus post eum stet in primo gradu ante altare : deinde 
 subdiaconus ordinate, ita quod quoties sacerdos ad popu- 
 lum se convertit, diaconus similiter se convertat : sub- 
 diacono interim ipsi sacerdoti de casula aptanda submi- 
 nistrante. Sciendum autem quod quicquid a sacerdote 
 dicitur ante epistolam, in dextro cornu altaris expletur. 
 Similiter post perceptionem sacramcnti : caetera omnia 
 in medio altaris fiunt. Post introitum vero missa?, unus 
 cerofcrariorum panem, et vinum, et aquam, in pixide et 
 phiolis solemniter ad locum ubi panis, vinum, et aqua, 
 ad eucharistiae ministrationem disponuntur, deferat. Re- 
 liquus vero ceroferarius pelves cum aqua et manutergio. 
 Incepta vero ultima oratione ante epistolam, casula in- 
 terim deposita, subdiaconus per medium cliori ad legen- 
 dam epistolam ad pulpitum accedat, et dum epistola le- 
 gitur, duo pueri in supcrpelliciis facta inclinatione ad 
 altare ad oradum chori, in pul])ito ipso se ad cantan- 
 dum gradale precparent. Interim ctiam veniant duo 
 ceroferarii obviam acolyto ad ostium presbyterii, cum 
 veneratione ipsum calicem ad locum praedictaj adminis- 
 trationis defcrenti, offertorio et corporalibus ipsi calici
 
 atitJitional Jl^ote, 179 
 
 superpositis : est autcm acolytus in albis, et mantello 
 serico, ad hoc parato. Calice itaque in loco debito re- 
 posito, corporalia ipse acolytus super altare solemniter 
 deponat, ipsum altare in recessu deosculando. Quo facto 
 ceroferarii candelabra cum cereis, ad gradum altaris 
 demittant. Lecta epistola, subdiaconus panem et vinum, 
 post manuum ablutionem, ad eucharistise ministrationem 
 in loco ipsius administrationis praeparet ministerio aco- 
 lyti. X)um gradale canitur, duo de superiore gradu ad 
 cantandum " Alleluia" cappis sericis se induant, et ad 
 pulpitum accedant. Dicto vero gradali, pueri cantores 
 ad gradum altaris inclinaturi redeant. Post quoque 
 epistolam unus ceroferariorum cum aliquo puero de cho- 
 ro aquilam in pulpito ad legendum evangelium ornando 
 praeparet. Dum "Alleluia" canitur, diaconus prius ab- 
 lutis manibus, casula humerum sinistrum modo stolae 
 succinctus, corporalia super altare disponat. Dum prosa 
 canitur, diaconus ipse altare thurificet ; deinde ad com- 
 monitionem puerorum ministrantium a chore ad minis- 
 teria sua redientium, accepto texto Evangeliorum et data 
 ei humiliato a sacerdote benedictione, cum ceroferariis et 
 thuribulo praecedente, subdiacono librum lectionis evan- 
 gelicse deferente per medium chori, ad pulpitum accedat. 
 Textum ipsum super sinistram manum solemniter ges- 
 tando : et cum ad locum legendi pervenerit, textum ip- 
 sum subdiaconus accipiat ; et a sinistris ipsius diaconi, 
 ipsum dum Evangelium legitur teneat. Et lecto evan- 
 gelio, ipsum deosculandum, ipsi diacono porrigat a dex- 
 tra parte ipsius. In redeundo tamen, textum ipsum ad 
 altare ex directo pectore deferat. Post inceptionem 
 *' Credo in unum," sacerdos ipse ministerio diaconi thu- 
 rificetur, et postea, ministerio subdiaconi, textum deoscu- 
 letur. Quo peracto, chorus, ministerio pueri, more solito 
 incensetur, sequente subdiacono textum deosculandum 
 singulis eo ordine quo incensantur porrigente. His pe- 
 ractis, acolyto ministrante subdiacono, subdiacono ipsi 
 diacono, sacerdos prius hostiam super patenam, deinde
 
 i8o antiitional H^otc. 
 
 calicem a maiiu diaconi accipiat. Diacono iiianum ipsiiis 
 saccrdotis, iitraque vice, dcosculante. Postca ordinato 
 sacrificio ct debito modo deposito sacerdos sacrificium, 
 miiiisterio diaconi, tor in lignum crucis tliurificct ; deinde 
 tor in circuitu; postca ox utraqiic parte sacriticii. Quo 
 ])eracto sacerdos manus abluat, ministerio subdiaconi 
 et aliorum ministroruni. Diacono interim ipsum altarc 
 in sinistro cornu incensante, et relicpiias, more solito, in 
 circuitu. Accedcnte autem saccrdote ad divinum obsc- 
 (piium exequendum, diaconus et subdiaconus suis gra- 
 dibus ordinate se teneant. Et si epi^^opus cclebraverit, 
 omnes diaconi in eodem gradu diaconorum consistant : 
 ])rincipali diacono medium locum inter cos obtinente. 
 Simili modo subdiaconi in gradu subdiaconorum se 
 habeant. Caeteris omnibus diaconis et subdiaconis ges- 
 tum principabs diaconi, et principalis subdiaconi imi- 
 tantibus. Excepto quod principalis subdiaconus sacer- 
 doti ad populum convertenti solus ministret. Sacerdote 
 vero "Per omnia saecula" incipiente, subdiaconus ofFer- 
 torium et patenam a manu diaconi accipiat, et ipsam 
 tenendam, quousque oratio Dominica dicatur, acolyto 
 ofFertorio cooportam connnittat in gradu post subdiaco- 
 num interim constituto. Sciendum autem quod pueri 
 ministrantes, dum secretum missa^ tractatur, in cboro 
 moram faciunt exteriorom locum primvp formtv tcnentes, 
 quousque sacerdos, cancellatis manibus, ad altare se in- 
 clinet. 'i\inc enim ad altare accedunt ad ministrandum 
 diacono in manuum ablutione cum subdiacono. Sacer- 
 dote vero Corpore Domini calicom in modum crucis 
 signante, diaconus ei a doxtris assistat, eicpio in corpo- 
 ralibussustinendis subministret. Inchoata vero oratione 
 Dominica, diaconus patenam a manu subdiaconi recipiat, 
 et post dictam orationem Dominican! earn sacerdoti por- 
 rigat : post tertium " Per Omnia" si e})iscopus cclebra- 
 verit, diaconus ad populum conversus, baculum episcopi 
 in dextra tenons, curvatura baculi ad se conversa, dicat 
 ** Humiliate vos ad bciuMlictionoui." Deindo ejuscopus,
 
 ^Dtiitional j[5ote. iSi 
 
 eucharistia interim super patenam rcposita, super popu- 
 lum faciat bcnedictionem. Ad "Agnus Dei" dicen- 
 dum, ascendat diaconus et subdiaconus ad sacerdotem 
 uterque a dextris; diaconus propior, subdiaconus re- 
 motior. Pacem vero diaconus a sacerdote accipiat: 
 deinde primo subdiaconum ; dcinde ad gradum cbori 
 rectorem ex parte decani ; dehinc alium ex parte can- 
 toris, osculetur : qui duo pacem choro reportent, inci- 
 pientes a decano et cantore, vel ab his qui stallis eorum 
 stant proximiorcs. Post perceptionem sacramenti, sa- 
 cerdote ad manus abluendas veniente, diaconus corpo- 
 ralia complicet et in loculo reponat. Postea vero ipsa 
 corporalia calici cum ofFertorio superponat ; ipsumque 
 calicem, dum post communio dicitur, ipsi acolyto com- 
 mittat, qui dum " Per omnia" dicitur post orationem, 
 ea solemnitate qua eum apportavit reportet. Post " Be- 
 nedicamus" dictum a diacono, iterum casula induto, ad 
 populum converse, et post inclinationem a se factam, 
 sacerdos cum suis ministris, mode quo accessit, abscedat. 
 
 Vitalis presbyter,^^ vicarius perpetuus de Suning, prae- 
 sentavit capellanum, quem secum habet, nomine Simo- 
 nem, quem modo retinuit usque ad festum B, Micbaelis. 
 Requisitus idem Simon de suis ordinibus ; dicit, quod 
 
 ^^ These examinations of illiterate being made the test of a competent 
 
 Priests, in the early part of the knowledge : but they are extremely 
 
 thirteenth Century, viz. A. D. 1222, curious; and valuable as shewing 
 
 are taken from the same MS. the the discipline which was maintain- 
 
 " Regisirum S. Osmundi:"fol.xliij. ed, even in those disturbed days, 
 
 and are written in a contemporary Some other examinations I have 
 
 hand, probably being the authentic omitted, in which the candidates 
 
 record at the time. Certainly they were declared to be sufficiently 
 
 have little else to do with my pre- learned, 
 sent subject, beyond the Canon
 
 i82 antiitional Jl^otc. 
 
 apud Oxoniam reccpit ordincni subdiacoiii, a (piodam 
 episcopo Ybernia}, Albino nomine, tunc vicario cpis- 
 copi Lincolnicnsis. Item ab eodem rccopit ordinem 
 diaconi. Item ordinem presbyteratus ab Hugone modo 
 Lincolniensi episcopo : transactis quatuor annis. Pro- 
 batus fuit de evangelio Dominicee primee in adventu et 
 inventus est minus habens, nee intelligens quod legeret. 
 Item probatus fuit de canone missa? : " Te igitur, ele- 
 mentissime Pater" etc. Nescivit cujus casus essct " Te" 
 nee a qua parte regeretur. Et cum dictum esset ei, ut 
 diligenter inspiceret quae pars posset competentius regere 
 "Te," dixit, quod Pater, qui omnia regit. Requisitus 
 quid esset " clementissime," vcl cujus casus, vel qualiter 
 declinaretur ; nescivit. Requisitus quid esset " Cle- 
 mens ;" nescivit. Item idem Simon nuUam diiferentiam 
 antipbonarum novit, nee cantum hymnorum, nee etiam 
 de illo, " Nocte surgentes :" ncc aliquid scit de Officio 
 Divino, vel Psalterio cordetenus. Dixit etiam, quod in- 
 decens ei videbatur quod probaretur coram decano, cum 
 jam esset ordinatus. Requisitus super quo fuisset pro- 
 batus quando ordinem presbyteratus accepit : dicit quod 
 non meminit. Sufficienter illiteratus est. 
 
 Jobannes de Herst praesentavit capellanum suum 
 Ricardum nomine, natum apud Rosam. Juvenis quidem 
 est, et nibil scit. Dicit quod ordinem subdiaconi rece- 
 pit London, a Willielmo episcopo. Ab episcopo Petro, 
 Winton. ordinem diaconi, transactis sex annis : a Wil- 
 lielmo vero episcopo Cestrensi eodem anno ordinem 
 presbyteratus. Probatus de bac collecta Adventus : 
 " Excita quccsumus Domine ; " dixit quod nibil voluit 
 respondere. Requisitus de canone, dixit, quod nibil 
 voluit super lioc respondere. Postquam eiiim suus Pres- 
 byter prime exierat ab ecclesia post examinationem, et 
 \enisset ad alios, omnes inierunt consilium unum quod 
 non respondcrent. Aliqui tamen eorum in articulo rc- 
 sponderunt postea ad magnam instantiam decani. Pos-
 
 tea requisitus noluit in ultimo capitulo examinari, ot 
 rcmansit suspcnsus. 
 
 Johannes dc Erburge prsesentavit capellanum llegi- 
 naldum, natum apud Windelshoram. Ordinatus sicut 
 ipse dicit, ad ordinem subdiaconi apud Sarum. Diaconi 
 vero et presbyt. apud Winton. transactis jam iiij annis. 
 Probatus de hac oratione " Excita," etc. et de hoc textu 
 canonis, " Te igitur, clementissime Pater ; " nihil pror- 
 sus voluit respondere. Postea venit et obtulit se exami- 
 nationi et nihil scivit, vel legcre vel canere. 
 
 Capellanus de Sandhurst Johannes de Sireburn. dicit 
 quod ordinatus fuit subdiaconum apud Cicestriam. 
 Diaconum apud Winton. ab episcopo Godefrido, in 
 Ybernia: et jam ministravit in preedicta capella per iiij 
 annos. Probatus de hac oratione, " Excita," etc. et de 
 " Te igitur," nihil scit respondere. Probatus de cantu, 
 de ofFertorio dominicas adventus, scilicet : " Ad te le- 
 vavi ; " nescivit cantare. 
 
 Item Vitalis Presbyter preesentavit ad capellam de 
 Rotiscamp Jordanum Presbyterum, natum apud Stratton 
 in Dorset. Ordinatus ut dicit subdiaconum et diaco- 
 num apud Sarum ab episcopo Herberto. Presbyterum 
 autem ab episcopo Roffensi Gilberto de Glanvill. ante 
 generale interdictum. Probatus ut alii supra, de ora- 
 tione, " Excita," et " Te igitur ;" nihil scit. Proposito 
 ei libro ut cantaret, noluit cantare. Prseceptum est 
 Vitali, ut bonos capellanos inveniat et ibi et apud 
 Sunning ; vel decanus capiet beneficia in manus suas. 
 
 Item apud Erberge fuit quidam veteranus in domo 
 Ricardi Bulloc, presbyter quidam de Rading; et cum 
 probaretur a decano, utrvmi videret et utrum verba 
 Integra proferret, inventum est quod nullum verbum 
 cvangelii vel canonis integrum potuit proferre. Et ideo 
 preecepit decanus Johanni de Erburge ne ulterius per- 
 mitteret cum ministrare in capella ilia.
 
 184 aDtiitional il3Jotc. 
 
 IV. 
 
 £Drationc5 pro rcgc in miflis DiccnDac.'*'' 
 
 Sequuntur orationes in missis dicendw, pro bonofelici 
 ac prospero statu Christia?iissimi atque excellentissimi 
 refi'is 7iosfri Henrici octavi. 
 
 U.ESUMUS omnipotens et misericors Deus, 
 ut rex noster Henricus octavus, qui, tua 
 miseratione, regni suscepit gubernacula vir- 
 tutum omnium percipiat incrementa : quibus 
 deccnter ornatus vitiorum voraginem devitarc, corporis 
 incolumitate gaudere, hostes superare, et in tranquilla 
 pace dum in humanis aget tarn feliciter possit sua tem- 
 pera pertransire, ut post hujus vitse decursum, ad tc qui 
 via, Veritas, et vita es, gratiosus valeat per venire. Per. 
 
 Secret a. 
 Munera, quaesumus Domine, oblata sanctifica, ut nobis 
 Unigeniti tui corpus et sanguis fiant, et famulo tuo Hen- 
 rico octavo regi nostro ad obtincndum animai corporisque 
 salutem : et ad peragcndum in firma fide ct solida pace 
 injunctum sibi officium, te largiente, usquequaque pro- 
 
 ficiat. Per. 
 
 Postcommunio. 
 Haec, quaisumus Domine, salutaris sacramenti percep- 
 tio famulum tuum Henricum octavum regem nostrum 
 ab omnibus tueatur adversis, quatenus diuturnam et 
 prosperam vitam in tranquillitate ecclesiastical pacis 
 obtineat : et post hujus vitEe decursum ad a?ternam bea- 
 titudinem, tua gratia cooperante, perveniat. Per. 
 
 ^ From " Missale ad Usum Sa- timi." I have not thought it an 
 
 mm : Paris. 8vo. Petit. 1316." This unnecessary addition, remembering 
 
 Mass occurs in various editions, that our present Liturgy contains 
 
 and some of much earlier date: special prayers for the reigning 
 
 thus we find it, occasionally, "pro Sovereign, 
 bono statu rrgiu nostri Henrici sop-
 
 atnitional n^ote. 185 
 
 V. 
 
 ^ouus intiuentii IPontificem/' 
 
 ODUS induendi pontificcm ad solemnitcr 
 cclcbrandum : primo veniat pontifex anto 
 altare, vel alibi, ubi dispositum fuerit : et 
 prostratus brevitcr oret. Et surgens ponet 
 se ad cathedram, et statim incipiantur psalmi consueti : 
 " Quam dilecta" &c. ut infra. Interim ministri vel do- 
 micelli caligas cum sandalis secrete extenso superiori 
 indumento ei subministrent. Deinde manutergium cum 
 aqua ad lavandum deportent. Postea exuat cappam et 
 induat amictum, albam, et stolam : et reliquias circa 
 collum, ac deinceps tunicam, dehinc dalmaticam, et ma- 
 nipulum. Et tunc consedendo chirothecas manibus im- 
 ponat, et annulum pontificalem magnum, una cum uno 
 parvo strictiori annulo ad tenendum fortius superimponat. 
 Et sudarium retortum in manu recipiat, ad faciem exter- 
 gendam. Et sic sedendo post psalmos infra scriptos 
 orationes sequentes consuetas perdicat. Et cum bora 
 fuerit, surgat et casulam induat, et mitram capiti imponat, 
 et baculum pastoralem in manu sua sinistra assumat, 
 curvatura baculi ad populum con versa, cujus contrarium 
 faciant ministri tenendo baculum vel portando. Et sic, 
 cboro canente "Gloria Patri" vel alias officium inci- 
 piente, procedat de sacrario ad altare populum benedi- 
 cendo. Et veniens ante altare, deposita mitra, dicat 
 confessionem. Qua dicta, reponatur mitra usque ad 
 principium primae collectse do die, ita quod salutando 
 populum ante principalem orationem dicat versus popu- 
 lum : " Pax vobis." Et deponatur mitra dum dicitur 
 
 ^' From the MS. Pontifical "ad the University of Cambridge. (Mm. 
 usum Sarum," in the Library of 3. 21. FoUo.y«/. xi.)
 
 1 86 atiDitional Jl^otc. 
 
 collecta, ot post coUcctam, dicto "Jcsum Christum Filium 
 tuiim,"' ad hsec verba, " Qui tecum," reponatur mitra 
 usque ad cvangelium, et tunc amoveatur, receitto baculo, 
 usque inceperit " Credo in unum." Et tunc utatur mitra 
 usque postquam verterit se ad populum, dieendo " Orate 
 fratres." Et hoc dicto conversus ad altare, removeat 
 minister mitram et ponat earn super cornu altaris, quasi 
 stando, quousque fiat benedictio super popvdum : missam 
 quoque totam sicut ca?teri sacerdotes dicat. Et post 
 ''per omnia" ante pacem faciat benedictionem solem- 
 nem super populum, diacono baculum in manibus tenente, 
 et ad chorum converso, dieendo alta voce, " Humiliate 
 vos ad benedictionem." 
 
 Chorus respondeat. " Deo gratias." 
 
 Et sic Eucharistia super patenam reposita, accepta- 
 que mitra, et baculo in manu sinistra, et manu dextra 
 super populum elevata, dicat benedictionem prout tempus 
 exigit et requirit. Et postea remotis mitra et baculo, 
 reversus ad altare dicat : " Et pax ejus." Et caetera 
 sequentia sicut alii sacerdotes, nisi quod lotis manibus 
 reponat mitram et resumat cbirothecas et annulos, et 
 postquam se verterit ad populum, dicat : " Dominus vo- 
 biscum," et reversus amoveatur mitra, dum dicitur post- 
 communio. Et iterum post orationem resumatur, ut 
 supra in prima oratione. Et sic mitratus recedat, di- 
 eendo evangelium : " In principio," cum psalmo, " Be- 
 nedicitc sacerdotes."
 
 aunitional Jl^ote. 187 
 
 VL 
 
 Ciuae Cunt Diccnna intiuenDo ct eruentio 
 epifcopum.'" 
 
 \ELEBRATUR U S pontifex missarum sol- 
 lemnia, qiwsdam psalmos et orationes ex in- 
 stitutione Celestini Papce, primo prcBmittif, 
 quos interim dum caligis et sandalis ornatur 
 dicet secundum exhortationem psalmistoe dicentis. 
 
 Prseoccupemus faciem ejus in confessione, et in psalmis 
 jubilemus ei. 
 
 Hi quhique psalmi sunt qui did debent. viz. 
 Qiiam dilecta tabernacula tua Domine. Ps. Ixxxiij. 
 Benedixisti Domine terram tuam. Ps. Ixxxiv. 
 Inclina Domine aurem tuam et exaudi me. Ps. Ixxxv. 
 Credidi propter quod locutus sum. Ps. cxv. 
 De profundis clamavi. Ps. exxix. 
 Ant. Veni, Domine, visitare nos in pace, ut Isetemur 
 coram te corde perfecto. 
 
 Kyrie eleison. Christe eleison. Kyrie eleison. 
 
 Pater noster. Et ne nos. 
 
 llepleatur os meum laude. 
 
 Resp. Ut cantem. 
 
 Vers. Domine, averte faciem tuam a peccatis meis. 
 
 Resp. Et omnes. 
 
 Vers. Cor mundum crea in me, Domine. 
 
 Resp. Et spiritum. 
 
 Vers. Ne projicias me a facie tua. 
 
 Resp. Et spiritum. 
 
 Vers, llcddc mihi laetitiam salutaris tui. 
 
 •'^ From the same MS.
 
 1 88 annitionai ji^Jotc. 
 
 Res p. Et spiritum. 
 
 Vers. Sacerdotes tui induantur justitiam. 
 
 Resp. Et sancti. 
 
 Vers. Domine Deus, convertc nos. 
 
 Resp. Et ostendc. 
 
 Vers. Domine exaudi orationcm meani. 
 
 Resp. Et clamor. 
 
 Vers. Dominus vobiscum. 
 
 Resp. Et cum spiritu tuo. 
 Oremus. 
 
 C Oratio. Aures tuae pietatis, mitissime Deus, inclina 
 precibus meis, et gratia Sancti Spiritus illumina cor 
 meum, ut tuis mysteriis digne ministrare mcrear. Per 
 Christum. 
 
 Actiones nostras, quapsumus Domine, aspirando pree- 
 veni et adjuvando prosequere, ut cuncta nostra opcratio 
 a te semper incipiat, et per te cospta finiatur. 
 
 Fac me, quaeso Deus, ita justitia indui, ut in electo- 
 rum tuorum merear exultatione laetari, quatenus exutus 
 ab omnibus sordibus peccatorum consortium adipiscar 
 tibi placentium sacerdotum, meque tua misericordia a 
 vitiis omnibus cxuat quem reatus propria^ conscientia3 
 gravat. Per Christum. 
 
 Caligis et sandalis iinposifis, ponfife.v priitsqiiam slln 
 amictum imponat, caput peccinaf, inuiiusetfacieni lavat^ 
 et dum kivit dicat episcopus Italic orationem. 
 
 C Largire sensibus nostris, omnipotens Pater, ut sicut 
 hie abluuntur inquinamenta manuum, ita a te mundcn- 
 tur interius poUutiones mentis, et crescat semper in nobis 
 augmentum sanctarum virtutum. Per Christum. 
 
 C Ad amictum imponendum capiti suo. 
 
 Spiritus Sanctus superveniet in me, et virtus Altissimi 
 obumbrabit caput meum. 
 
 ^ Ad albam. 
 
 Miserere mei, Deus, miserere mei : et munda me a 
 rcatibus cunctis, et cum illis qui dcalbaverunt stolas
 
 antiitional Jl^otc. 189 
 
 suas in sanguine Agni mercamur perfrui gaudiis per- 
 pctuis. 
 
 C Ad zonam. 
 
 Pmecingo me, Domine, zona justitiae, et constringe in 
 mc dilcctioncm Dei ct proximi. 
 C Ad stolam. 
 
 Stola justitiae circumda, Domine, cervicem meam, et 
 ab omni corruptione peccati purifica mentem meam, 
 ^ Ad tunicam. 
 
 Indue me, Domine, vestimento salutis, et indumento 
 la?titi8e circumda me semper. 
 ^ Ad dalmaficam. 
 
 Da mihi, Domine, sensum et vocem, ut possim can- 
 tare laudem tuam ad banc missam. 
 C Adfanonem. 
 
 Indue me. Pater clementissime, novum bominem, de- 
 posito veteri cum actibus suis, qui secundum Deum 
 creatus est in justitia et sanctitate veritatis. 
 ^ Ad casulam. 
 
 Indue me, Domine, lorica fidei, et galea salutis, ac 
 gladio Spiritus Sancti. Amen. 
 
 Deinde dicat episcopus antequam accedat ad altare : 
 Ant. Introibo ad altare. etc. ut continetur in missale. 
 Cu7)i vero episcopus exuerit casulam, et alia indu- 
 menta episcopalia, dicat hos psahnos sub uno Gloria 
 Patri, cum liac antiphona : Trium puerorum. 
 Fs. Benedicite sacerdotes. us(iue adjinem. 
 Ps. Laudate Dominum in Sanctis. 
 Ps. Nunc dimittis. Gloria Patri. Sicut. 
 Deinde dicatur antiphona : Trium puerorum. 
 Sequatur : Kyrie eleison. Cbriste cleison. Kyric 
 eleison. Pater noster. Et ne nos. 
 
 Bencdicamus Patrem, et Filium, cum Sancto Spiritu. 
 Rcsp. Laudemus. 
 
 Benedictus es, Domine, in firmamento coeli. 
 Benedicat et custodiat.
 
 190 nnnitionai Ji^otc. 
 
 Non intres. 
 
 Domine Deus virtutum. 
 Domiiie, cxaudi. 
 Domiiius vobiscum. 
 
 Oremus. 
 ratio. Deus qui tribus pueris. 
 Oratio. Ure igne. 
 Oratio. Actiones. 
 
 Et finiatur sic : Per Christum Dominum nostrum. 
 Amen.
 
 annitional n^otcj 19 
 
 VII. 
 
 Ptacfationes pec totum ^nnum,'' 
 
 EQUUNTUR prcEfationes. 
 
 Et primo prcefatio nativitatis Domini; 
 qu<2 prcpfatio dicitur in die nativitatis Dojnini 
 ad omncs missas, et quotidie per hebdomadam, 
 et in die Circiancisionis, et in omnibus missis de sancta 
 Maria, ab hac die usque ad PuriJicatione?n, et etiam in die 
 Purijicationis. Dicatur etiam infesto Corporis Christi et 
 in octava ejusdem et infra: quando de eo jit servitium. 
 Dicitur etiam in commemoratione ejusdem. Communi- 
 cantes, vero dicitur tantum usque ad Circumcisionem et in 
 die Circumcisionis. 
 
 Sterne Deus. Quia per incarnati Verbi mysterium, 
 nova mentis nostrse oculis lux tuse claritatis infulsit : ut 
 dum visibiliter Deum cognoscimus, per hunc in invisibi- 
 lium amorem rapiamur. Et ideo cum Angelis. etc. 
 
 Nota, quod infra cano}2em, ad primam missam in node 
 nativitatis Domini, dicitur Communicantes : et noctem 
 sacratissimam etc. Ad omnes alias missas dicitur : Diem 
 sacratissimum, quandocunque dicitur. 
 Infra canonem. 
 
 Communicantes, et diem sacratissimum {et noctem sa- 
 cratissimam) celebrantes, quo beatae Marise intemerata 
 virginitas huic mundo edidit Salvatovem : sed et memo- 
 riam venerantes, in primis ejusdem gloriosae semper 
 virginis Mariae, genitricis ejusdem Dei et Domini nostri 
 Jesu Christi, sed et beatorum apostolorum ac martyrum 
 tuorum, Petri, ........ et Damiani, et 
 
 From '• Missalc ad Usum Sarum. Paris. Fol. Regnault. 1529."
 
 192 ^nnitional il^ote. 
 
 omnium sanctorum tuorum, quorum mcritis precibusque 
 concedas, ut in omnibus protectionis tuae muniamur aux- 
 ilio. Per eumdem Christum Dominum nostrum. Amen. 
 
 C Sa/ucn.s pra'fatio d'tcltur in die Kpiphanid', ct per 
 octavam et in octava, et Communicantes ,similitcr. 
 
 iEterne Deus. Quia cum Unigenitus tuus in substantia 
 nostra^ carnis apparuit, in novam nos immortalitatis suae 
 lucem reparavit. Et ideo cum Anoelis. etc. 
 Infra canoncm. 
 
 Communicantes, et diem sacratissimum celebrantes, 
 quo Unigenitus tuus in tua tecum gloria coeeternus, in 
 vcritate carnis nostra* visibiliter corporalis apparuit : sed 
 et memoriam venerantes, in primis glorios*a? semper vir- 
 ginis Maria^ genitricis ejusdem Dei et Domini nostri 
 Jesu Christi : sed et beatorum apostolorum ac martyrum 
 
 tuorum, Petri, et Damiani : 
 
 et omnium sanctorum tuorum, quorum mcritis precibus- 
 que concedas, ut in omnibus protectionis tuaj muniamur 
 auxilio. Per eumdem. etc. 
 
 U; Sequens pncfatio dicitur Fcria iiij. in capite jejunii, 
 et in onuiibus missis dejejiaiio, nisi in dominicis ah hinc 
 usque ad ca'nam Domini. 
 
 Sterne Deus. Qui corporali jejunio vitia comprimis, 
 mcntem elevas, virtutem largiris et pra^mia : per Chris- 
 tum Dominum nostrum. Per quem. Nota quod in 
 domi/iicis per Quadragesimam dicitur prccfatio quoti- 
 diana. In ccena Domini etiam prcefatio quotidiana dicitur. 
 Infra Canoncm Communicantes, ct Hanc igitur, et Qui 
 pridie, tam ah episcopo quam a sacerdote dicuntur. 
 Infra Canoncm. 
 
 Communicantes, et diem sacratissimum celebrantes, 
 quo Dominus noster Jesus Christus pro nobis traditus 
 est : sed et memoriam venerantes, in primis gloriosae 
 semper virginis Mariei) genitricis ejusdem Dei et Do- 
 mini nostri Jesu Christi : sed et beatorum apostolorum 
 
 ac martyrum tuorum, Petri, et Damiani : 
 
 et omnium sanctorum tuorum, tpiorum mcritis precil)us- 
 
 I
 
 atitiitional il5ote. 193 
 
 (^ue concedas : ut in omnibus protectionis tuse munia- 
 mur auxilio. Per cumdem Christum Dominum nostrum. 
 Amen. 
 
 Item. Hanc igitur oblationem servitutis nostrse, sed 
 et cunctae ftimiliffi tuse, quam tibi ofFerimus ob diem in 
 quo Dominus noster Jesus Christus tradidit discipulis 
 suis corporis et sanguinis sui mysteria celebranda, quae- 
 sumus Domine, ut placatus accipias, diesque nostros in 
 tua pace disponas, atque ab aeterna damnatione nos eripi, 
 et in electorum tuorum jubeas grcge numerari. Per 
 Christum Dominum nostrum. Amen. 
 
 Qui pridie quam pateretur pro nostra omniumque 
 salute, hoc est hodie ; accepit panem in sanctas ac vene- 
 rabiles manus suas, et elevatis oculis in coelum ad te 
 Deum. etc. 
 
 C Scijuens pro'fatio dicitur in die Faschcs^ et per totam 
 hebdomadam, et in omnibus dominicis^ usque ad Ascensio- 
 nem, quando de dominica sive de Pascha dicitur missa. 
 Sed in vigilia PaschcB tantum dicitur in prafatione., Sed 
 in hac potissimum nocte. Quandocunque vero alias dici- 
 tur ; dicitur, Sed in hac potissimum die. Communi- 
 cantes vero, et Hanc igitur per hebdomadam, et in octava 
 Paschce tantum dicuntur : ita quod in vigilia Paschce 
 tantum dicitur, noctem sacratissimam. In die vero 
 Paschce, et alias quando dicitur, diem sacratissimum, 
 dicatur, 
 
 Sterne Deus. Et te quidem omni tempore, sed in hac 
 potissimum die (nocte) gloriosius praedicare, cum Pascha 
 nostrum immolatus est Christus. Ipse enim verus est 
 Agnus, qui abstulit peccata mundi. Qui mortem nos- 
 tram moriendo destruxit, et vitam resurgendo rcparavit. 
 Et ideo cum Angelis etc. 
 
 Infra Canonem, 
 
 Communicantes, et diem sacratissimum {noctem sacra- 
 tissimam) celebrantes resurrectionis Domini nostri Jesu 
 Christi, secundum carnem : sed et memoriam venerantes, 
 in primis gloriosee semper virginis Mariee genitri<'i>i ajus- 
 
 o
 
 194 annitional Jl^otc* 
 
 dem Dei et Domini nostri Jesu Christi : sed et beatorum 
 apostolorum ac martyrum tuorum, Petri 
 
 . . . et Damiani : et omnium sanctorum tuorum, 
 quorum meritis prccibusquc conccdas, ut in omnibus pro- 
 tectionis tuiu nuuiiamur auxilio. Per eumdem Christum 
 Dominum nostrum. Amen. 
 
 Iti'ui. Hanc io-itur oblationem servitutis nostras, sed et 
 cunetie familiei? tua% quam tibi offerimus pro his quoque, 
 quos regenerare dignatus es ex aqua et Spiritu Sancto, 
 tribuens eis remissionem omnium peccatorum, quajsumus 
 Domine, ut pUicatus accipias, diesque nostros in tua pace 
 disponas, atque ab ccterna damnatione nos eripi, et in 
 electorum tuorum jubeas grege numerari. Per Christum 
 Dominum nostrum. Amen. 
 
 C Sequcns prafatio dicitur in die Ascensionis Domini : 
 et per octavam et in octava, et in dominica infra octavam 
 quando de donii)iica agitiir : et Communicantes. 
 
 Sterne Deus : per Christum Dominum nostrum. Qui 
 post resurrectionem suam omnibus discipulis suis mani- 
 fcstus apparuit ; et ipsis cernentibus est elevatus in coe- 
 kmi, ut nos divinitatis suai tribueret esse participes. Et 
 ideo cum Angelis. 
 
 Infra Canonem. 
 
 Communicantes, et diem sacratissimum celebrantes, 
 quo Dominus noster Jesus Christus unigenitus Filius tuus, 
 unitam sibi fragilitatis nostree substantiam in gloriae tua3 
 dextera collocavit. Sed et memoriam venerantes, in 
 primis gloriosae semper virginis Maria^ gonitricis ejusdem 
 Dei et Domini nostri Jesu Christi : sed et beatorum apos- 
 tolorum ac martyrum tuorum Petri, 
 
 et Damiani : et omnium sanctorum tuorum 
 quorum meritis precibus(pie concedas, ut in omnibus 
 protectionis tuee muniamur auxilio. Per eumdem. 
 
 C Sequens prcvfatio dicitur in die Pentecostes, et per 
 hebdomadam, et in omnibus tnissis de Sancto Spiritu. Com- 
 municantes. et Hanc igitur in die Penteco.stes et ab hinc 
 usque ad festum Sanctce Trinitatis dicuntur tantum.
 
 attiitional Bote, 195 
 
 interne Deus : per Christum Dominum nostrum. Qui 
 ascendcns super omncs coelos, sedensque ad dextcram 
 tuam, promissum Spiritum Sanctum hodierna die in filios 
 adoptionis efFudit. Quaproptcr profusis gaudiis, totus 
 in orbe terrarum mundus exultat : sed et supernse virtutes 
 atque angelicci; potestates hymnum glorise tuee concinunt, 
 sine fine dicentes. 
 
 C Itifra Canonem. 
 
 Communicantes, et diem sacratissimum Pentecostes 
 celebrantes, quo Spiritus Sanctus apostolis in igneis Un- 
 guis apparuit. Sed et memoriam venerantes, in primis 
 gloriosae semper virginis Mariae genitricis ejusdem Dei 
 et Domini nostri Jesu Christi : sed et beatorum aposto- 
 lorum ac martyrum tuorum Petri, 
 
 . . . et Damiani : et omnium sanctorum tuorum 
 quorum meritis precibusque concedas, ut in omnibus pro- 
 tectionis tuae muniamur auxilio. Per eumdem Christum 
 Dominum nostrum. Amen. 
 
 Itein. Hanc igitur oblationem servitutis nostrie, sed et 
 cunctae familiae tuae, quam tibi offerimus pro his quoque, 
 quos regenerare dignatus es ex aqua et Spiritu Sancto, 
 tribuens eis remissionem omnium peccatorum, queesumus 
 Domine, ut placatus accipias, diesque nostros in tua pace 
 disponas, atque ab aeterna damnatione nos eripi, et in 
 electorum tuorum jubeas grege numerari. Per eumdem 
 Christum Dominum nostrum. Amen. 
 
 C Secjuens prafatio dicitur in die SanctcE Trinitalis, et 
 in omnibus dominicis usque ad adventum Domini, quando 
 de dominica dicitur niissa, licet in capella dicatur, et in 
 omnibus commemorationibus Sanctce Trinitatis per totum 
 annum, et in omni missa sponsa/ium. 
 
 JEterne Deus. Qui cum unigenito Filio tuo et Spiritu 
 Sancto unus es Deus, unus es Dominus : non in unius 
 singularitate personae, sed in unius Trinitate substantiae. 
 Quod enim de tua gloria, revelante te, credimus, hoc de 
 FiUo tuo, hoc de Spiritu Sancto, sine differentia discre- 
 tionis sentimus. Ut in confessione vercC sempiternaeque
 
 196 annirionai Ji^otc. 
 
 Deitatis, ct in personis proprietas, et in essentia imitas, 
 et in majestate adoretur aequalitas. Quam laudant An- 
 geli atque Archangcli, Cherubin quoque ac Seraphin, 
 qui non cessant clamarc una voce dicentes. 
 
 C Sajucii^ prafatio dicitur in onuiibiis fcstis Apostolo- 
 ruiiiy et Evangelistanun, ct per odavas Apostulorum Petri 
 et Paulij atque Andrece, ijuando de octava dicitur missa^ 
 prccterquam in fcsto sancti Johannis ApostoU et Evange- 
 Ustcc, in hcbdumada nativitati.s Domini. In octava vero 
 ejusdem dicetur, et infesto ejus in tempore paschali. 
 
 Sterne Deus : et te Domine supplieiter exorare, ut 
 gregem tuum, Pastor setcrne, non deseras : sed per 
 beatos Apostolos tuos continua protectione custodias. 
 Ut iisdem rectoribus gubernetur, quos operis tui vicarios 
 eidem contulisti praeesse pastores. Et ideo cum Angelis 
 et Archangelis, cum thronis et dominationibus, cumque 
 omni militia ccelestis exercitus hymnum gloriic tuse cani- 
 mus, sine fine dicentes. 
 
 C Sequens prafatio dicitur, in utroque feato sanctce 
 Crucis, et in commemorationibus ejusdem, per totum anmnn. 
 
 Sterne Deus. Qui salutem humani generis in ligno 
 constituisti, ut unde mors oriebatur, inde vita resurgeret : 
 et qui in ligno vicerat, in ligno quoque vinceretur : per 
 Christum Dominum nostrum. Per quem majestatem 
 tuam laudant angeli, adorant dominationes, tremunt po- 
 testates. Cceli, ccelorumque virtutes, ac beata seraphin 
 socia exultatione concelebrant. Cum quibus et nostras 
 voces ut admitti jubeas deprecamur, supplici confessione 
 dicentes. 
 
 C Sequens prafatio dicitur in omni festo beata' Ala rice 
 virginis, nisi in puri/icatione ejusdem. Dicatur etiam 
 per octavas assumptionis et nativitatis beata' Alarice et in 
 commenioratione ejusdem, per totum annum : nisi a die 
 nativitatis Domini, usque ad purijicationem beata Alaria^. 
 
 Sterne Deus : et te in Conceptione, et te in Annun- 
 ciatione, et te in Assumptione, et te in Nativitate, et te 
 in Visitatione, et te in Veneratione beata^ et gloriosae
 
 ariDitional jT^ote* 197 
 
 semper virginis Mariae exultantibus animis, laudare, be- 
 nedicere, et prsedicare. Quae et Unigenitum tuum Sancti 
 Spiritus obumbratione concepit : et virginitatis gloria 
 permanente, huic mundo lumen aeternum effudit, Jesum 
 Christum Dominum nostrum. Per quern majestatem 
 tuam laudant angeli, adorant dominationes, tremunt 
 potestates. CceH, coelorumque virtutes, ac beata seraphin 
 socia exultatione concelebrant. Cum quibus et nostras 
 voces ut admitti jubeas deprecamur, supplici confessione 
 dicentes.
 
 198 aDDitional lOotc. 
 
 VIII. 
 
 l5cncnictioncs aBptscopalcs."^ 
 
 The following selections will enable the reader to judge of the 
 general character of the episcopal Benedictions, which were an- 
 ciently given during the canon of the mass when a Bishop offi- 
 ciated. They are referred to in the Saruni Manual, and probably 
 were continued in the English Church until the alteration of the 
 service in the reign of Edward the sixth, although they had 
 been long disused in the Church of Rome. The reader will find 
 more information about them in my Dissertation on the Service 
 Books, to which I must venture to refer him. The Sarum bene- 
 dictions do not agree with those in the pontifical of the Church 
 of Bangor, nor with many of those in the Exeter pontifical of 
 Bishop Lacy : but rather with the Benedictional of S. iEthel- 
 wold,*^^ and, though there are considerable variations, with the 
 benedictions at the end of the Junta Roman pontifical of 1520: 
 the only printed edition in which they are contained. 
 
 The benedictions in the Exeter MS. are stated to have been 
 edited and published by John Peckham, Archbishop of Canter- 
 bury. 
 
 OMINICAprima advoitus Domini heuedictio. 
 Omnipotens Deus, cujus Unigeniti adven- 
 tum et priEteritum creditis et futurum expec- 
 tatis, ejusdem adventus vos illustratione 
 sanctificet, et sua bencdictione locupletet. Amen. 
 
 In j)ra'sentis vitaj stadio vos ah omni advcrsitatc de- 
 
 fendat, et se vobis in judicio placabilem ostendat. Amen. 
 
 Quo a cunctis peccatorum contag;iis liberati, in prae- 
 
 sentis vitse curriculo cum Sanctis animabus tanto inter- 
 
 '^ From the MS. Pontifical " Ad «" Published in the Archaeologia, 
 
 usum Sarura," before described. vol. 24.
 
 antiitional il5ote» 199 
 
 cessore inveniamini digni, ct illius tremendi examinis 
 diem expectetis interriti. Amen. 
 
 hta be)iedictio sequens dicatur in fine cujuslibet benc- 
 dictionis per annum. 
 
 Quod ipse praestare dignctur, cujus regnum et impe- 
 rium sine fine permanet in ssecula sseculorum. Amen. 
 
 Benedictio Dei omnipotentis, Pa-J-tris, et Fi + lii, et 
 Spiritus + Sancti, descendat super vos, et maneat sem- 
 per. Amen. 
 
 Beiiedictio in festo Sancti Stephani protomartyris. 
 
 Deus, qui beatum Stephanum protomartyrem et con- 
 fessione fidei et agone coronavit martyrii, mentes vestras 
 circumdet in praesenti sseculo corona justitise, et in futuro 
 perducat ad coronam glorise sempiternae. Amen. 
 
 Illius obtentu tribuat vobis Dei et proximi caritate 
 semper fervere, qui banc studuit etiam inter lapidantium 
 impetus feliciter obtinere. Amen. 
 
 Quo ejus et exemplo roborati, et intercessione muniti, 
 ab eo quem ille a dextris Dei vidit stantem mereamini 
 benedici. Amen. 
 
 Quod ipse. etc. 
 
 In die Pasch<2. Benedictio. 
 
 Benedicat vos omnipotens Deus, hodierna interveni- 
 ente paschali solemnitate : et ab omni miseratus digne- 
 tur defendere pravitate. Amen. 
 
 Ut qui ad seternam vitam in Unigeniti sui resurrec- 
 tione vos reparat : in ipsius adventu immortalitatis vos 
 gaudiis vestiat. Amen. 
 
 Ut qui expletis jejuniorum sive passionis dominicae 
 diebus paschalis festi gaudia celebratis : ad ea festa quae 
 non sunt annua sed continua, ipso opitulante exultantibus 
 animis veniatis. Amen. 
 
 Quod ipse. etc. 
 
 In festo sanctcE Trinitatis. 
 
 Omnipotens Trinitas, unus et verus Deus, Pater, ct 
 Filius, et Spiritus Sanctus, det vobis cum dcsiderare feli- 
 citer, agnoscere veraciter, diligere sinceriter. Amen.
 
 200 at)t)itional Bote, 
 
 .^Equalitatem atque incommutabilitatem suae essentiae 
 ita vcstris meiitibus intigat, ut ab eo nunquam vos qui- 
 buscumque pbantasiis aberrare permittat. Amen. 
 
 Sicque vos in sua fide et caritate perseverare concedat, 
 ut per ea postmodum ad sui manifestationem visionem- 
 que interminabilem introducat. Amen. 
 
 Quod ipse. etc. 
 
 In celebratione miptiarunu 
 
 Summee providentiae Dominus qui post lapsum proto- 
 plastorum per bona matrimonii usum carnalis desiderii 
 excusabilem existere decrevisti, sanctificare digneris con- 
 jugale propositum in quo prsesentes conjuges abdicatis 
 tori illiciti maculis nectere voluisti. Amen. 
 
 Da eis sub prsesentis commercii indulgentia inquina- 
 menta caetera devitare : ut fructum tricenum ex verbi 
 tui semine valeant obtinere. Amen. 
 
 Quo sicut conjugium magis magnum existat Christi et 
 ecclesise sacramentum, sic unitati corporum pra?ponderet 
 caritas animarum, et magis tolerantes quam amantes 
 carnale commercium ad illud mentaliter suspendantur 
 gaudium, ubi similitudo felicitatis angelicae excludit omne 
 contagium mortalium nuptiarum. Amen. 
 
 Quod ipse, etc.
 
 annitional Botz. 201 
 
 IX. 
 
 The following prayers are taken from a MS. missal in my 
 possession, of the 13th Century: it formerly belonged to some 
 English Benedictine monastery. The prayers are very remark- 
 able, and I do not remember to have seen them in any other 
 missal. They are placed immediately before the Prefaces, after 
 the Ordinary. Martene, among the numerous Orders which he 
 gives in the first volume of his collections, has printed an an- 
 cient one, preserved in the Colbertine library, in which some 
 similar may be found. Be Ant. Ecc. Bit. torn. i. p. 194. 
 
 (Z) miscendum. Ex latere Christi sanguis et 
 aqua exisse perhibetur, et ideo pariter com- 
 miscemus : ut omnipotens et misericors Deus 
 utrumque ad medelam animarum nostrarum 
 sanctificare dignetur. Qui vivit. 
 
 Ad corporak steniendum. In tuo conspectu, Domine, 
 quaesumus hsec nostra munera tibi placita sint, ut nos 
 tibi placere valeamus. Per Dominum. 
 
 Ad hostiam. Grata tibi sit, Domine, haec oblatio, quam 
 tibi offerimus pro nostris delictis, et pro ecclesia tua 
 sancta catholica. Per. 
 
 Ad calicem, Offerimus tibi, Domine, hsec munera in 
 memoriam Jesu Christi, Filii tui, humiliter deprecantes 
 clementiam tuam : ut ante conspectum Divinse majestatis 
 tu8e, cum odore suavitatis ascendant. Per eundem. 
 
 Super hostiam impositam. Suscipe, Domine sancte, 
 Pater omnipotens, seterne Deus, banc hostiam oblationis, 
 quam ego indignus et peccator tibi Deo meo vivo et vero 
 humiliter offero : et mittere dignare Spiritum Sanctum 
 tuum de coelis, qui sua admixtione sanctificet hoc munus 
 tibi oblatum. Per ejus.
 
 ^[ppentitjc.
 
 Kitm^m ^, Clementt0. 
 
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 204 Liturgia ^. Clcmcnti0. 
 
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 2o8 Liturg:ia %, Clcmcntis. 
 
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 Koci de^opcevog XeyeTco' otpiry 6e dtoocovog KccTe^^eTco to 
 TTOTTiptov, y,oci e-TTiOtdovg XeysTu' capcoc XpicTTOv^ TroTvjpiov ^uvig' 
 Koci TTtvuv XeyeTco' apcr^v. i^^xXpcog 03 XeyecQco TpiocKocTTog 
 TpiTog, ev TO) pi,eTOiXocp(,f2ocvew iruvTocg TOvg Xoiirovg. koci otocv
 
 iLitut0ia %). C!cmenti0» 2 1 3 
 
 TTocvTsg ix£Ta.Xoc(3u(ri kxi 7rcx,(Ta,i, Xa,(3opreg ot oiccKovoi roc 7fe- 
 ptcro'evo'a.vTa,, eKTcpspsrucrocv eig to. TTcco'To^popia,. rcoci oiocKovog 
 Xiy&ru, TTixvcruusvou rov ^^oiXXol/Tog. 
 
 MsToiXtzlSovTeg rov rifjuou crufJLocrog, jcoci rou ri[xiou cti^cx,- 
 
 TOg TOU XpKTTOV^ svx^p^^T'V'^^^f^^^ '^V KOCTa,t,i^(rOiVTl Tl^DCg 5 
 usTOiXoilSsiv ruv (xyiuv txurov ^v<rT7ipiuv^ yioci 7rocpoc>coiXe(ru~ 
 |M.g!/, [ycvj eig Kpif^oc, ccXX' ng (TUTTipiccv tj^iv ysvEcrooci, eig u(pe- 
 Xsiccv ^vxv? X'OCi (rcof^ioiTog, Big (puXuicviu ev(r6(3eiocg, Big (x,(p6(riv 
 ikfjiccpriuv, zig (^cotjv rov fji^XXovrog otiuvog. syeipccpiBdoc. ev %a- 
 piTi XpiG'Tov IccvToug rco Qsu, ru ptovco ocysvvTirco 0ew, koci ru \o 
 
 XpiJ-TU OtUTOV TTCCpCC^U^i^Ot. KOCl iTTKryCOTTOg iUXOf-piO-TBlTU. 
 Ai(r7T0rcC Qsog O TTCCVTOXpoCTOp, TTOCrVip TOU XptCTOV (TOU 
 
 roj euXoyvjTov Troci^og, o tuv ixst svdvrviTog e7ri>ca.Xov[X£vuv 
 ere eTTVjKoog, o ycoci tuv (nuTruvTuv S7ri(rTOiix£vog Tocg BVTev^eig' 
 BUXocpiCTTOvixsv (Toi, oTi y.ciT'/i^iu(rug ri^cx,g f/,STocXcx,(2siv tuv 15 
 
 CCyiUV (TOV fJbV(TT7ipiUiV^ CX, 7T0CpB(T')(0\) Vjf^lV, Big 7rX7ipO(pOpiOCV TUV 
 
 KocXug Byvucrj^svuv, Big (pvXa,}ci']v TTjg svcrBfjBicx,g, Big cic(pBcriv 
 
 'nXvi^JL^BXyiUjOtTUV' OTI to OVOI^CC TOV XpKTTOV (TOV BTriKBKXTjTCCl 
 
 B(p rjfJiocg^ KOCl croi Trpoo'coKBiufXBQa.. x'jopicrocg i^jxoig Trjg tuv 
 ucrsf^uv Koivuviocg, Ivucov rjuotg jixbto. tuv xoc,Qua'iuf/,Bvuv coi, 10 
 (TTvipi^ov viuocg Bv T'fi ocXri^Bicc rvj tou ocyiov rrvBV^ocTog B7ri(poiTvj~ 
 (TBI, TOi izyvoovuBvoc oc7Toy.o(,Xv^ov, Toc Xbittovtoc TTpocravocTrXvi- 
 pucrov, TDC Byvu<r[XBvoc xpocTVvov. Tovg ispBig oifycu^ovg aioc(pv- 
 
 XOC^OV BV T7j XoCTpBKZ (TOV' TOVg (3oC(riXsig OlOCTVjpyjO'OV BV ElpVlVl^y 
 
 Tovg apx^vTocg bv oiycaiocrvvvi, TOvg ocBpocg bv BUKpoccria,^ Tovg ycocp- 25 
 
 TTOVg BV BVCpOptOC, TOV KOCf/.OV BV TTOCVOCXKBI TTpOVOlOC. TOC BUVV] TOi 
 'TToXbuiKOC TTpOCUVOV' TOC TTBTTXcX^VyilA^BVOC BTTlCTTpBT^OV' TOV XoCOV 
 
 (TOV czyia.(Tov. Tovg bv TrupQBvioc dioiTVjpvjcov' Tovg bv yocf^co oioc- 
 
 (PVXOC^OV BV TTlCTTBl' TOVg BV CiyVBlOC BV0VVOiflU(T0V' TOC VVjTTlOC 
 
 a^pvvov' Tovg vBOTBXBig l3Bf2ociu(Tov' Tovg BV KocTvixi^crBi TTocidBV- 30 
 <Tov, xoii T'/jg f/^v^CBug oc^iovg ocvocobi^ov' Koa TrocvTocg yji^ocg btti- 
 (TVvocyocyB Big ttjv tuv ovpocvuv f^occriXsiuv, bv XpicTTco Iijcrou rw 
 
 KVpiU VJf/^UV' fXeS' OV (TOl ^O^CC, Tlf/,Yj KOCl <TB(3otg, KOCl TCO ocyiu 
 TTVBVuocTi, Big Tovg uiuvocg. a^YfV, KOU OlOCKOVOg XByBTU' TU
 
 2 14 Litucgia %. Clemently. 
 
 Qeu) diet Tou XpKTTov ocuTov KXivocTS, ycoci &vXoyei(rv£. Koct o em- 
 (TKOTToq STTiux^a-^'j)^ Xeyuv' o Qioq o 7rccvT0)CpocTup^ o ocXrjQiv o 
 Kcci uTvyytpirog, o ttolvtoc-x^ou cov aoct Toig 7rcx,(rt 'rrocpuv vcoct ev 
 ovoen ocq evovri VTTocp^cov, o roTroig fjLTj 7repiypcic(pofA,svog, o xpo- 
 5 I'Oig ixv] 7rcx.Xcx.tou{jC£vog, o ociuTi f^LVj TTipocrou^jLivog, o Koyoig f/,yi 
 TTocpocyofjiSvog^ o y6VB(r£i [xvj u7roiceifA,ivog, o (puXoaci^g fj^vj dso^tte- 
 vog, (p9opocg ocvunpog, c rpoirrig uvsTTtdsiCTog^ o (pu(r6i avocX- 
 XoiuTog, (pug oucuv ocTrpocrnov^ c ti^ (pvcsi ocopocrog, o yvco(rTGg 
 TToccrocig rccig fjisr £vvoixg ey.^riTov(rocig (re Xoyacocig (pu(re(riv, o 
 
 \o KocTuXajjc^^ocvofjiivog vtto tuv ev evvoioc e-TTi^riTovi/Tuv <re' o Qeog 
 IcrpocT^X, TOU ocXyj^ivug opuvrog, tou eig Xpi(TTov 7n<rTe\j(ro(.vTog 
 Xccov (TO'j' eufjuevrig yevofjLivog eTTOCKOVcrov fxcv oioc to ovo[/,ix (Tov, 
 Koci euXoyyicrov Tovg (Toi Kex,Xty,OTocg Toug eocvTcov a,V)(evxg, y,a.t 
 dog ciVTOtg toc ociTyi^ocTcc tuv ycocpoiuv ocvtuv to. eTn crvix.(pepovTt, 
 
 1,=) Kui f/,vjoevu ocvToov oc7ro(3X7iTov 7roivi(rvg ex, Tvjg f^occiXetocg cou' 
 uXXoc cK.yioc(rov avToug, (ppovpyjcov, crKe7rciC(rov, ocvtiXocISov, pu(roci 
 TOU otXXoTpiov, TTocvTog ey^^pou^ Tovg oiyco'jg ocutuv (puXoc^ov, 
 Tocg eicrooovg ocvtuv xca Tug ePodovg (ppovpyj(rov' cti (rot oo^u, 
 ocivog, f^eyocXoTTpeTreioc, (rel3ocg, 7rpo<rKVvvj(rig, y,oci tu (Tu Trociai 
 
 *2''> Irjcrov Tu XpicTTu cou Tu KVpiu Yjf^uv Tcoci Qeu x,oci (3a.(riX£i, 
 Koci TU ocyiu TTvevi^LocTi, vvv KOii ocei KOit eig Tcvg ociuvocg tuv 
 oiiuvuv. afzvjv. x.cci o oiocx,ovog epe»* cx,7roXve(rGe ev eiprjvri. 
 
 Constiltilioiiu/n Jpost. Lib. 8. Cutelerius. Jmst. MIA.J'oL
 
 CJ)e ^bpper of t!)e itorte. 
 
 AND THE HOLY COMMUNION, 
 
 COMMONLY CALLED THE MASSE, 
 (According to the First Common Prayer Rook of Edward VL 1349.) 
 
 SO many as inlende to bee partakers of the holij Communion, 
 sliall si/gnifie their naynes to the Curate, ouer night : or els 
 in the morning, afore the beginning of Matins, or inimediatli/ 
 after. 
 
 And if any of those be an open and notorious euill liuer, so that 
 the congregacion h\j hijni is offended, or haue doen any wrong 
 to his neighbours, by worde, or dede : The Curate shall call 
 hytn, &( aduertise hym, in any wise not to presume to the lordes 
 table, vntill he haue openly declared hymselfe, to haue truly 
 repented, and amended his former naughtie life: that the 
 congregacion male thereby be satisfied, whiche afore were 
 offended : and that he haue recompensed the parties, whom he 
 hath dooen wrong vnto, or at the least bee in full purpose so to 
 doo, as sone as he conueniently maic. 
 
 IT The same ordre shall the Curate vse, with those betwixt whom 
 he perceiueth malice, and hatred to reigne, not suffering them 
 to bee partakers of the Lordes table, vntill he knowe them to 
 bee reconciled. And yf one of the parties so at variaunce, be 
 content to forgeue from the botonie of his harte, all that the 
 other hath trespaced against hym, and to make amendes, for 
 that he hymself hath o fended : and the other partie xvill not 
 bee perswadcd to a godly vnitie, but remaigne still in his fro- 
 wardnes and malice: The Minister in that case, ought to 
 admit the penitent persone to the lioly Communion, and not 
 hym that is obstinate. 
 
 |[ Upon the dale, and at the tyme appoinctcdfor the ministracion 
 of the holy Commimion, the Priest that shal execute the holy 
 ministeyy, shall put vpon hym the vesture appoincted for that 
 ministracion, that is to saye : a white Albe plain, leith a veste- 
 menl or Cope. And where there be many Priestes, or Decons,
 
 2i6 Cbc Communion. 
 
 there so ttianj/ shalbd ready to hclpe the Priest, in the yninis- 
 tracion, as shalbee requisite : J ml shall haiic vpon theim Ij/l^'f- 
 wisc, the vestures appointed for their ministerj/, that is to sayc, 
 Albes, liilh tunaeles. Then shall the Clerkes syng in En- 
 glishe for the qlfice, or Jntroite, {as thex) eall it) a Psahne 
 appointed for that daie. 
 
 The Priest standing humbly afore the viiddes of the Jltar, shall 
 saie the Lordes prater, u-ith this Colleef. 
 
 ALMIGHTIE GOD, vnto whom all liartes bee open, and 
 all desyres knowen, and from whom no secretes are hid : 
 dense the thoughtes of our heartes, by the inspiracion of thy 
 holy spirite : that we may perfectly loue thee, k worthely mag- 
 nifie thv holv name : Through Christ our Lorde. Amen. 
 
 7'hen shall he saie a Psaline appointed for the introite : whuhe 
 Psalme ended, the Priest shall suye, or els the Clerkes shal 
 syng. 
 
 iij. Lorde haue mercie vpon vs. 
 
 iij. Christ haue mercie vpon vs. 
 
 iij. Lorde haue mercie vpon vs. 
 
 Then the Prieste standj/ng at Goddes borde shall begin. 
 Glory be to God on high. 
 
 'J'lie Clerkes. 
 
 And in yearth peace, good will towardes men. 
 
 We praise thee, we blesse thee, we worship thee, we glorifie 
 thee, wee geue tankes to thee for thy greate glory, O Lorde 
 GOD heauenly kyng, God the father almightie. 
 
 O Lorde the onely begotten sonne Jesu Christe, O Lorde 
 God, Lambe of GOD, sonne of the father, that takest awaye 
 the synnes of the worlde, haue mercie vpon vs : thou that takest 
 awaye the synnes of the worlde, receiue our praier. 
 
 Thou that sittest at the right hande of GOD the father, haue 
 mercie vpon vs : For thou onely art holy, thou oncly art the 
 Lorde. Thou onely (O Christ) with the holy Ghoste, art moste 
 hi<'h in the glory of God the father. Amen. 
 
 7V<t« the priest shall turne hym to the people and saye. 
 The Lorde be with you.
 
 Cbe Communion, 217 
 
 The aunsxi)ere. 
 And with thy spirite. 
 
 The Priest. 
 Let vs praie. 
 
 Then shall folowe the Collect of the daie, with one of these tzvo 
 Collectes folowijng , for the Kyng. 
 
 ALMIGHTIE God, whose kingdom is euerlasting, and 
 power infinite, haue mercie vpon the whole congregacion, 
 and so rule the heart of thy chosen seruaunt Edward the sixt, 
 our kyng and gouernour : that he (knowyng whose minister he 
 is) male aboue al thinges, seke thy honour and glory, & that we 
 his subiectes (duely consydering whose auctoritie he hath) maye 
 faithfully serue, honour, and humbly obeye him, in thee, and for 
 thee, according to thy blessed word, and ordinaunce : Through 
 Jesus Christe oure Lorde, who with thee, and the holy ghost, 
 liueth, and reigneth, euer one God, worlde without endc. 
 Amen. 
 
 ALMIGHTIE and euerlasting GOD, we bee taught by thy 
 holy worde, that the heartes of Kynges are in thy rule 
 and gouernaunce, and that thou doest dispose, and turne them 
 as it semeth best to thy godly wisedom : We humbly beseche 
 thee, so to dispose and gouerne, the hart of Edward the sixt, 
 thy seruaunt, our Kyng and gouernour, that in all his thoughtes, 
 wordes, and workes, he maye euer seke thy honour and glory, 
 and study to preserue thy people, committed to his charge, in 
 wealth, peace, and Godlynes : Graunt this, O merciful! father, 
 for thy dere sonnes sake, Jesus Christ our Lorde. Amen. 
 
 The CoUectes ended, the priest y or he that is appointed, shall reade 
 the Epistle, in a place assigned for the purpose, saying. 
 
 The Epistle of sainct Paule written in the Chapiter 
 
 of to the. 
 
 The Minister then sliall reade thepistle. Immediatly after the 
 Epistle ended, the priest, or one appointed to reade the Gospel, 
 shall sale. 
 The holy Gospell written in the Chapiter of. 
 
 The Clearkes and people shall aunswere. 
 Glory be to thee, O Lorde.
 
 21 8 ^i)C CLommunion. 
 
 7^he priest or deacon then shall rende the Gospel : after the 
 Gospdl ended, the priest shall begin. 
 
 I belieue in one God. 
 
 The clerkes shall syng the rest. 
 
 The father almightie maker of heauen and yearth, and of all 
 tliinges visible, and inuii-ible : And in one Lorde Jcsu Christ, 
 the onely begotten sonne of GOD, begotten of his father before 
 all worldes, God of GOD, light of light, very God of very God, 
 begotten, not made, beeyng of one substaunce with the father, 
 by whom all thinges were made, who for vs men, and for om* 
 saluacion, came doune from heauen, and was incarnate by the 
 holy Ghoste, of the Virgin Mary, and was made manne, and 
 was Crucified also for vs vnder Poncius Pilate, he suffered and 
 was buried, and the thirde daye he arose again according to the 
 scriptures, and ascended into heauen and sitteth at the right 
 hande of the father : And he shall come again with glory, to 
 iudge both the quiche and the dead. 
 
 And I belieue in the holy ghost, the Lorde and geuer of life, 
 who procedcth from the father and the sonne, who with the 
 father and the sonne together, is worshipped and glorified, who 
 spake by the Prophetes. And I beleue one Catholike and pos- 
 tolike Churche. I acknowlege one Baptisme, for the remission 
 of synnes. And I loke for the resurreccion of the deade : and 
 the lyfe of the worlde to come. Amen 
 
 /Ijler the Crede ended, shall folo-uce the Sermon or Homely, or 
 some porcion of one of the llomelyes, as thei shalbe hereafter 
 deuided: wherin if the people bee not exhorted^ to the worthy 
 receiuyng of the holij Sacrament, of the bodys S( blonde of our 
 sauior Christ : then shal the Curate geuc this exhortacion, to 
 those y. be minded to reeeiue if. same. 
 
 DERELY beloued in the Lord, ye that mynde to come to the 
 liolv Comniunid of the bodye k bloude of our sauior 
 (Jhriste, must considrc what S. Paule writeth to the Corinthiiis, 
 how he exhorteth all j)ersones diligently to trie Ac examine the- 
 selues, before they j)re6ume to eate of that breade, and drinke of 
 that cup : for as the bencfite is great, if with a truly penitent 
 heart, & liuely faith, we receiue that holy Sacramet : (for then 
 we spiritually eate the ficshe of Christ, & drinke his bloude, 
 llif'U we (Iwfll ill Clirisf i^ Cinist in vs, wee hvM made one with
 
 Cf)e Communion, 219 
 
 Christ, and Christ with vs) so is the daunger great, yf wee rc- 
 ceyue the same vnworthely, for then wee become gyltie of the 
 body and bloud of Christ our sauior, we eate and drinke our 
 owne damnacion, not considering the Lordes bodye. We kyndle 
 Gods w^rathe ouer vs : we prouoke him to plague vs with diuerse 
 dyseases, and sondery kyndes of death. Therefore if any here 
 be a blasphemer, aduouterer, or bee in malyce or enuie, or in 
 any other greuous cryme (except he bee truly sory therefore, 
 and earnestly mynded to leaue the same vices, and do trust him 
 selfe to bee reconciled to almightie God, and in Charitie with 
 all the worlde) lette him bewayle his synnes, and not come to 
 that holy table, lest after the taking of that most blessed breade: 
 the deuyll enter into him, as he dyd into Judas, to fyll him full 
 of all iniquitie, and brynge him to destruccion, bothe of body 
 and soule. Judge therfore your selfes (brethren) that ye bee not 
 iudged of the lorde. Let your mynde be without desire to synne, 
 repent you truely for your synnes past, haue an earnest & lyuely 
 faith in Christ our sauior, be in perfect charitie with all men, so 
 shall ye be mete partakers of those holy misteries. And aboue 
 all thynges : ye must geue moste humble and hartie thankes to 
 God the father, the sonne, and the holy ghost, for the redempcion 
 of the worlde, by the death and passion of our sauior Christ, 
 both God and man, who did humble him self euen to the death 
 vpon the crosse, for vs miserable synners, whiche laie in darknes 
 and shadowe of death, that he myghte make vs the children of 
 God : and exalt vs to euerlasting life. And to thend that wee 
 should alwaye remembre the excedyng loue of oure master, and 
 onely sauior Jesu Christe, thus diyng for vs, and the innumer- 
 able benefites (whiche by his precious bloudshedyng) he hath 
 obteigned to vs, he hath lefte in those holy Misteries, as a pledge 
 of his loue, &; a continual remebraunce of the same his owne 
 blessed body, & precious bloud, for vs to fede vpon spiritually, to 
 our endles comfort & consolacion. To him therfore with the 
 father and the holy ghost, let vs geue (as we are most bounden) 
 continual thankes, submittyng our selfes wholy to hys holy will 
 and pleasure, & studying to serue hym in true holines and 
 righteousnes, al the daies of our life. Amen. 
 
 In Catliedval churches (»■ other places, rvhere there is dailie Cvm- 
 inuiiion, it shal be siijficient to readc this exhorlacion ubouc
 
 2 20 Cbc Communion. 
 
 -u'tillen, once in a nicnct/i. And in parish c/iurc/ics, vpon ihc 
 ivikc (laics it mux/ be Icjle vnsaijcd. 
 
 C ^4nd if ipon the Sunday or holy d.iyc, the people be negligent 
 to come to the Communion : Then shall the Priest earnestly 
 exhorte his paiishonos, to dispose theniscljcs to the rcceiu'ing oj 
 the holy communion )nore diligently, saying these or like wordes 
 vnto them. 
 
 DERE frendes, and you especially vpon whose soules I haue 
 cure and charge, on next, I do intende by Gods 
 
 grace, to otiVe to all suche as shalbe godlye disposed, the moste 
 comfortable Sacrament of the body and bloud of Christ, to be 
 taken of them, in the remenibraunce of his moste fruitfull and 
 glorious Passyon : by the whiche passion, ue haue obteigned 
 remission of our synnes, and be made partakers of the kyngdom 
 of heauen, whereof wee bee assured and asserteigned, yf wee 
 come to the sayde Sacrament, with hartie repentaunce for our 
 offences, stedfast faithe in Goddes mercye, and earnest mynde to 
 obeye Goddes will, and to offende no more. Wherefore our 
 duetie is, to come to these holy misteries, with moste heartie 
 thankes to bee geuen to almightie GOD, for his infinite mercie 
 and benefites geuen and bestowed vpon vs his vnworthye ser- 
 uauntes, for whom he hath not onely geuen his body to death, 
 and shed his blonde, but also doothe vouchsaue in a Sacrament 
 and Mistery, to geue vs his sayed bodye and bloud to feede vpon 
 spiritually. The whyche Sacrament beyng so Diuine and holy a 
 thyng, and so comfortable to them whiche receyue it worthilye, 
 and so daungerous to them that wyll presume to take the same 
 vnworthely : My duetie is to exhorte you in the meane season, to 
 consider the greatnes of the thing, and to serche and examine 
 your owne consciences, and that not lyghtly nor after the maner 
 of dissimulers with GOD : But as they whiche shoulde come to 
 a moste Godly and heauenly Banket, not to come but in the 
 raariage garment required of God in scripture, that you may (so 
 nuiche as lieth in you) be fonndc worthie to come to suche a table. 
 The waies and mcanes therto is. 
 
 First that you be truly repentaiit of your former cuill life, and 
 that you confesse with an vnfained hearte to almightie God, 
 youre synnes and vnkyndnes towardes his Maiestie committed, 
 either by will, worde or dcde, infinnitie or ignoraunce, and that
 
 ^f)C Communion, 221 
 
 with inwarde sorowe ife teares you bewaile your offences, & require 
 of" almightie <;od, mercie, & pardon, promising- to him (from the 
 botome of your hartcs) tliamendment of your former lyfe. And 
 emonges all others, I am commaunded of God, especially to 
 moueand exhorte you, to reconcile your selfes to your neighbors, 
 whom you hauc offended, or who hath offended you, putting out 
 of your heartes al hatred and malice against them, and to be in 
 ioueand charitie with all the worlde, and to forgeue other, as you 
 wouldc that God should forgeue you. And yf any ma liaue doen 
 wrog to any other : let him make satisfaccion, and due restitucion 
 of all landes & goodes, wronfully taken awaye or with holden, 
 before he come to Goddes borde, or at the least be in ful minde 
 and purpose so to do, assone as he is able, or els let him not come 
 to this holy table, thinking to deceyue God, who seeth al menes 
 hartes. For neither the absolucion of the priest, can any thing 
 auayle them, nor the receiuyng of this holy sacrament doth any 
 thing but increase their damnacion. And yf there be any of you, 
 whose conscience is troubled & greued in any thing, lackyng com- 
 forte or counsaill, let him come to me, or to some other dyscrete 
 and learned priest, taught in the law of God, and confesse and 
 open his synne & griefe secretly, that he maye receiue suche 
 ghostly counsaill, aduyse and comfort, that his conscience maye 
 be releued, and that of vs (as of the Ministers of GOD and of the 
 churche) he may receiue comfort and absolucion, to the satisfac- 
 cion of his mynde, and auoyding of all scruple and doubtfulnes : 
 requiryng suche as shalbe satisfied with a generall confession, 
 not to be offended with them that doo vse, to their further 
 satisfiyng the auriculer and secret confession to the Priest : nor 
 those also whiche thinke nedefuU or conuenient, for the quietnes 
 of their awne cosciences particuliarly to open their sinnes to the 
 Priest : to bee offended with them that are satisfied, with their 
 humble confession to GOD, and the generall confession to the 
 churche. But in all thinges to folowe and kepe the rule of 
 charitie, and euery man to be satisfied with his owne conscience, 
 not iudgyng other mennes myndes or consciences : where as he 
 hath no warrant of Goddes word to thesame. 
 
 |[ Then shall folowe for (he Offertory, one or mo, of these Scn- 
 tences of holy scripture, to bee song whiles the. people doo offer, 
 or els one of theim to bee sated by the minister, imnicdiatlij 
 aj'ore the offering.
 
 22 2 Cf)C Communion. 
 
 Let your light so shine before men, tliat they maye see your 
 cood woorkes, and glorify your father wliiche is in heauen. 
 
 Laie not vp for your seltes treasure vpon the yearth, where the 
 rust and motlie doth corrupt, and where theues breake through 
 and steale : But laie vp for your selfes treasures in heauen, where 
 neyther rustc nor mothe doth corrupt, and where theues do not 
 breake through nor steale. 
 
 Whatsoeuer vou would that menne should do vnto you, euen 
 so do you vnto them, for this is the Law and tlie Prophetes. 
 
 Not euery one that saieth vnto me, lorde, lorde, shall entre into 
 the kynodom of heauen, but he that doth the will of my father 
 whiche is in heauen. 
 
 Zache stode furthe, and saied vnto the Lorde : heholde Lorde, 
 the halfe of my goodes I geue to the poore, and if I haue doen 
 anv wrong to any man, I restore foure fold. 
 
 Who goeth a warfare at any tyme at his owne cost ? who 
 planteth a vineyarde, and eateth not of the fruite thereof? Or 
 who fedeth a flocke, and eateth not of the milke of the Hocke? 
 
 If we haue sowen vnto you spirituall ihinges, is it a great 
 matter yf we shall reape your worldly thynges ? 
 
 Dooe ye not knowe, that they whiche minister aboute holy 
 thinges, lyue of the Sacrifice ? They whiche waite of the alter, 
 are partakers with the alter ? euen so hath the lorde also ordained : 
 that they whiche preache the Gospell, should hue of the Gospell. 
 
 He whiche soweth litle, shall reape litle, and he that soweth 
 plenteously, shall reape plenteously. Let euery manne do accord- 
 yng as he is disposed in his hearte, not grudgyngly, or of neces- 
 sitie, for God loueth a cherefull geuer. 
 
 Let him that is taught in the woorde, minister vnto liym that 
 teacheth, in all good thinges. Be not deceiued, GOD is not 
 mocked. For whatsoeuer a man soweth, that shall he reape. 
 
 While we haue tyme, let vs do good vnto all men, and spe- 
 cially vnto them, whiche are of the houshold of fayth. 
 
 Godlvnes is greate riches, if a man be contented with that he 
 hath : For we brought nothing into the worlde, neither maie we 
 cary any thing out. 
 
 Charge theim whiche are riche in this worlde, that they bee 
 ready to geue, and glad to distribute, laying vp in stoare for 
 theimselfes a good foundacion, against the time to come, that 
 they maie attain eternall lyf»\
 
 Cfje Communion. 223 
 
 GOD is not viirighteous, tliat he will forget youre woorkes llebie. vi. 
 and labor, that procedeth of loue, whiche loue ye haue shewed 
 for his names sake, whiche haue ministred vnto the sainctes, and 
 yet do minister. 
 
 To do good, &; to distribute, forget not, for with suche Sacrifices Ilcbre. xiii. 
 God is pleased. 
 
 Whoso hath this vvorldes good, and seeth his brother haue i, .Ilion. iii. 
 nede, k shutteth vp his compassion from hym, how dwellcth the 
 loue of God in him ? 
 
 Geue almose of thy goodes, and turne neuer thy face from any Tol)y. iiii. 
 poore man, and then the face of the lorde shall not be turned 
 awaye from thee. 
 
 Bee mercifull after thy power : if thou hast muche, geue plen- Toby. iiii. 
 teously, if thou hast litle, do thy dihgence gladly to geue of that 
 litle, for so gathereste thou thy selfe a good reward, in the daie 
 of necessitie. 
 
 He that hath pitie vpon the poore, lendeth vnto the Lorde : and Proueibes 
 loke what he laieth out, it shalbe paied hym again. 
 
 Blessed be the man that prouideth for the sicke and nedy, the Psal. xli. 
 lorde shall deliuer hym, in the tyme of trouble. 
 
 Where there be Clerkes, theishal sijng one, or mamj of the sentences 
 aboue written, according to the length and shortnesse of the 
 tyme, that the people be offeryng. 
 
 In the meane tyme, whyles the Clerkes do syng the Offertory, so 
 many as are disposed, shall offer vnto the poore mennes boxe 
 euery one accordynge to his habilitie and charitable mynde. 
 And at the offeryng dales appoynled : euery manne and 
 woman shall paie to the Curate, the due and accustomed 
 offerynges. 
 
 Then so manye as shalbe partakers of the holy Communion, shall 
 tarij still in the quire, or in some conuenient place, nigh the 
 quire, the men on the one side, and the xeomen on the other 
 syde. All other {that mynde not to receiue the said holy Com- 
 munion) shall departe out of the quire, except the ministers and 
 Clerkes. 
 
 Then shall the minister take so muche Bread and Wine, as shall 
 suffice for the persons appoynted to receiue the holy Com- 
 munion, laiyng the breade vpon the corporas, or els in the 
 paten, or in some other comely tliyng, prepared for thai pur-
 
 224 Cf)C Communion. 
 
 pose. And pultyng the uyne into the Chalice^ or els in some 
 /aire or conueniente cup, prepared fur (hat vsc {ij the Chalice 
 wil not sente) putting t her to a litle pure and cleane water: And 
 settyng both the breadc and -uyne vpun the J Iter: Then the 
 Prieste shall saye. 
 
 The Loide be with you. 
 
 Aunswere. 
 And with tliy spirite. 
 
 Priest. 
 Lift vp your heartes. 
 
 Aunswere. 
 We lift them vp vnto the Lorde. 
 
 Priest. 
 Let vs geue thankes to our Lorde God. 
 
 Auns'icere. 
 It is mete and ri^ht so to do. 
 The Priest. 
 
 IT is very mete, righte, and our bouden dutie that wee shoulde 
 at all tyraes, and in all places, geue thankes to thee, O Lorde, 
 holy father, alniightie euerlastyng God. 
 
 <[ Here shall foloiee the proper preface^ according to the tyme {if 
 there bee anij specially appoynled) or els innncdiatlj/ shall 
 folo'joe. Therefore with Angelles. S('c. 
 
 PROPRE PREFACES. 
 
 C Upon Christmas daie. 
 ECAUSE thou diddeste geue Jesus Christe, thyne onely 
 
 B 
 
 Sonne to bee borne, as this daye for vs, who by the operacion 
 of the holy ghoste, was made very man, of the substaunce of the 
 Virgin Mari his mother, and that without spot of sinne,tomake 
 VS cleane from all synne. Tiierfore. (Sec. 
 
 <r Upon Easter daie. 
 
 BL^T chicdy are we bound to praise thee, for the glorious 
 resurreccion of thy sonne Jesus Christe, our Lorde, for he is 
 the very Pasoall Lambe, whiche was offered for vs, k hath taken 
 awaie the synne of the worlde, who by his death hath destroyed
 
 Cbe Communion. 225 
 
 death, and by his risyng to hfe againe, hath restored to vs euer- 
 lastynge life. Therefore. &c. 
 
 C Upon the Assencion daye. 
 
 THROUGH tliy most dere beloued sonne, Jesus Christ our 
 Lorde, who after his moste glorious resurreccion, manifestly 
 appered to all his disciples, and in their sight ascended vp into 
 heauen, to prepare a place for vs, that where he is, thither niighte 
 we also ascende, and reigne with hym in glory. Therfore. &c. 
 
 C Upon Whitsondaye. 
 
 THROUGH Jesus Christ our Lorde, accordyng to whose 
 moste true promise, the holy Ghoste came doune this daye 
 fr5 heauen, with a sodain great sound, as it had been a mightie 
 wynde, in the likenes of fiery toungues, lightyng vpon the 
 Apostles, to teache them, and to leade them to all trueth, geuyng 
 them bothe the gifte of diuerse languages, and also boldnes with 
 feruent zeale, constantly to preache the Gospell vnto all nacions, 
 whereby we are brought out of darkenes and error, into the cleare 
 hght and true knowlege of thee, and of thy sonne Jesus Christ. 
 Therfore. &c. 
 
 C Upon the feast of the Trinitie. 
 
 IT is very meete, righte, and oure bounden duetie, that we 
 should at al tymes, and in al places, geue thankes to thee O 
 Lorde, almightye euerlasting God, whiche arte one God, one 
 Lorde, not one onely person, but three persones in one sub- 
 staunce : For that which we beleue of the glory of the father, 
 thesame we beleue of the sone, and of the holy ghost, without 
 any difference, or inequalitie, whom the Angels, &c. 
 
 Jfter whiche preface shall folowe immediatly . 
 
 Therfore with Angels and Archangels, and with all the holy 
 companye of heauen : we laude and magnify thy glorious name, 
 euermore praisyng thee, and saying : 
 
 Holy, holy, holy, Lorde God of Hostes : heauen & earth are 
 full of thy glory : Osanna in the highest. Blessed is he that 
 commeth in the name of the Lorde : Glory to thee O lorde in the 
 highest. This the Cltrkes shal also syng. 
 
 C When the Clerkes haue doocn syngyng, then shall the Priest, or 
 Deacon, turne hym to the people and sajje. 
 Let vs praie for the whole state of Christes churche. 
 
 Q
 
 226 ^te Communion. 
 
 C yVit'/i f/it Priest lurnjjtig hj/tn to the JItur, shall sayc or sj/ng, 
 playnly and distinctly, this praijcrfolo-uyng. 
 
 ALMIGHTIE and euerliuyng God, whiche by thy holy 
 Apostle haste taught vs to make prayers and supplicacions, 
 and to gene thankes for al nieiine : We humbly beseche thee 
 moste mercyfuUy to receiue these our praiers, which we otfre vnto 
 thy diunie Maiestie, beseching thee to inspire cotinually the 
 vniuersal churche, with the spiritc of trueth, vnitie and Concorde: 
 And graunt that al they that do cofesse thy holy name, maye 
 agree in the trueth of thy holye worde, and liue in vnitie and 
 godly loue. Speciallye we beseche thee to saue and defende thy 
 seruaunt, Edwarde our Kyng,that vnder hym we maye be Godly 
 and quietly gouerned. And graunt vnto his whole cousaile, and 
 to all that be put in aucthoritie vnder hym, that they maye 
 truely and indifferently minister iustice, to the punishemente of 
 wickednesse and vice, and to the maintenaunce of Goddes true 
 religion and vertue. Geue grace (O heauenly father) to all 
 Bishoppes, Pastors, and Curates, that thei maie bothe by their 
 life and doctrine, set furthe thy true and liuely worde, and 
 rightely and duely administer thy holy Sacramentes. And to al 
 thy people geue thy heauenly grace, that with meke heart and 
 due reuerence, they may heare and receiue thy holy worde, truely 
 seruyng thee in holynes and righteousnes, all the dayes of their 
 life : And we most hiibly beseche thee of thy goodnes (O Lorde) 
 to coumfort and succour all them, whyche in thys transy tory life 
 be in trouble, sorowe, nede, syckenes, or any other aduersitie. 
 And especially we commend vnto thy mercifull goodnes, this 
 congregacion which is here assembled in thy name, to celebrate 
 the commemoracion of the most glorious death of thy sonne : 
 And here we do geue vnto thee moste high praise, and hartie 
 thankes for the wonderfuU grace and vertue, declared in all thy 
 sainctes, from the begynning of the worlde : And chiefly in the 
 glorious and moste blessed virgin Mary, mother of thy sonne, 
 Jesu Christe our Lorde and God, and in the holy Patriarches, 
 Prophetes, Apostles and Martyrs, whose examples (o Lorde) 
 and stedfastnes in thy fayth, and kepyng thy holy commaunde- 
 mentes : graunt vs to folowe. We commend vnto thy mercye 
 (O Lorde) all other thy seruauntes, which are departed hence 
 from vs, with the signe of faith, and nowe do reste in the slepe 
 of peace: Graiit vnto them, wc beseche thee, thy mercy, and
 
 Cbe Communion. 227 
 
 euerlasting peace, and that at the day of the generall resurreccion, 
 we and all they which bee of the misticall body of thy sonne, 
 may altogether be set on his right hand, and heare that his most 
 ioyfull voyce : Come vnto me, O ye that be blessed of my father, 
 and possesse the kingdom, whiche is prepared for you, from the 
 begynning of the vvorlde : Graunt this, O father, for Jesus Christes 
 sake, our onely mediatour and aduocate. 
 
 O God heauenly father, which of thy tender mercie, diddest 
 geue thine only sonne Jesu Christ, to suffre death vpon the crosse 
 for our redempcion, who made there (by his one oblacion once 
 offered) a full, perfect, and sufficient sacrifyce, oblacion, and 
 satysfacyon, for the synnes of the whole worlde, and did institute, 
 and in his holy Gospell commaund vs, to celebrate a perpetuall 
 memory, of that his precious death, vntyll his comming again : 
 Heare vs (o merciful father) we besech thee : and with thy holy 
 spirite & worde, vouchsafe to bl^^esse and sano^tifie these thy 
 gyftes, and creatures of bread and wyne, that they maie be vnto 
 vs the bodye and bloude of thy moste derely beloued sonne Jesus 
 Christe. Who in thesame nyght that he was betrayed: tooke Here the 
 breade, and when he had blessed, and geuen thankes : he brake {^^^JJJ u'Tbrem 
 it, and gaue it to his disciples, saiyng : Take, eate, this is my into his handes. 
 bodye which is geuen for you, do this in remembraunce of me. 
 
 Likewyse after supper he toke the cuppe, andj when he had Here the 
 geuen thankes, he gaue it to them, saiyng: drynk ye all of this, fjj^fj/j"(il^^^^ 
 for this is my bloude of the newe Testament, whyche is shed for into his hancks 
 you and for many, for remission of synnes : do this as oft as you 
 shall drinke it in remembraunce of me. 
 
 These wordt-s before rchersed are 'io be saied, turning still to the 
 Altar, without any eleuacion, or shewing the Sacrament to the 
 people. 
 
 WHERFORE, O Lorde and heauenly father, accordyng to 
 the Instytucyon of thy derely beloued sonne, our sauiour 
 Jesu Christ, we thy humble seruauntes do celebrate, and make 
 here before thy diuine Maiestie, with these thy holy giftes, the 
 memoryall whyche thy sonne hath wylled vs to make, hauing in 
 remembraunce his blessed passion, mightie resurreccyon, and 
 gloryous ascencion, renderyng vnto thee most hartie thankes, 
 for the innumerable benefites procured vnto vs by thesame, 
 entierely desiryng thy fatherly goodnes, mercifully to accepte 
 this our Sacrifice of praise and thankes geuing : most humbly
 
 228 Cf)C Communion. 
 
 beseching thee to graunt, that by the merites and death of thy 
 sone Jesus Christ, and through faitli in his bloud, we and al thy 
 whole church, may obteigne remission of our sinnes, and all 
 other benefites of hys passyon. And here wee offre and present 
 vnto thee (O Lorde) oure selfe, oure soules, and bodies, to 
 be a reasonable, holy, and liuely sacrifice vnto thee : humbly 
 besechyng thee, that whosoeuer shalbee partakers of thys holy 
 Communion, maye worthely receiue the moste precious body 
 and bloude of thy sonne Jesus Christe: and bee fulfilled with 
 thy grace and heauenly benediccion, and made one bodye 
 with thy Sonne Jesu Christe, that he maye dwell in them, and 
 they in hym. And although we be vnworthy (through our 
 manyfolde synnes) to offre vnto thee any Sacryfice : Yet we 
 beseche^thee to accepte thys our bounden duetie and seruice, 
 and commaunde these our prayers and supplicacions, by the 
 Ministery of thy holy Angels, to be brought vp into thy holy 
 Tabernacle before the syght of thy dyuine maiestie : not waiyng 
 our merites, but pardonyng our offences, through Christe our 
 Lorde, by whome, and with whome, in the vnitie of the holy 
 Ghost : all honour and glory, be vnto thee, O father almightie, 
 world without ende. Amen. 
 
 Let vs praye. 
 
 AS our sauiour Christe hath commaunded and taught vs, we 
 are bolde to saye. Our father whyche art in heauen, 
 halowed be thy name. Thy Kyngdome come. Thy wyll be 
 doen in yearth, as it is in heauen. Geue vs this daye our dayly 
 breade. And forgeue vs our trespaces, as wee forgeue them that 
 trespasse agaynst vs. And leadevs not into temptacion. 
 
 The aitnsivert. 
 But deliuer vs from euill. Amen. 
 
 Then shall the priest saye. 
 The peace of the Lorde be alwaye with you. 
 
 77/ 1' Gierke s. 
 And with thy spirite. 
 
 The Priest. 
 
 CHRIST our Pascall lambe is offred vp for vs, once for al, 
 when he bare our sinnes on hys body vpon the crosse, for 
 lie is the very lambe of God, that takcth away the sinnes of the
 
 Cfje Communion. 229 
 
 worlde : wlierfore let vs kepe a ioyfuU and holy feast with the 
 Lorde. 
 
 Here the priest shall tiirne hym toward those that come to the holij 
 Communion, and shall saye. 
 
 YOU that do truly and earnestly repent you of your synnes 
 to almightie God, and be in loue and charitie with your 
 neighbors, and entende to lede a newe life, folowyng the com- 
 maundementes of God, and walkyng from hencefurth in his holy 
 wayes : drawe nere and take this holy Sacrament to your com- 
 forte, make your humble confession to almightie God, and to his 
 holy church here gathered together in hys name, mekely knelyng 
 vpon your knees. 
 
 Then shall thys generall Confession bee made, in the name of al 
 those that are ynindcd to receiue the holy Communion, eyther 
 by one of them, or els by one of the. ministers, or by the prieste 
 hymselfe, all kneling humbly vpon their knees. 
 
 LMYGHTIE GO D father of oure Lord Jesus Christ, maker 
 of all thynges, iudge of all men, we knowlege and bewaile 
 our manyfold synnes and wyckednes, which we from tyme to 
 tyme, most greuously haue committed, by thought, word and 
 dede, agaynst thy diuine maiestie, prouoking moste iustly thy 
 wrath and indignacion against vs, we do earnestly repent & be 
 hartely sory for these our misdoinges, the remembraunce of them 
 is greuous vnto vs, the burthen of them is intoUerable : haue 
 niercye vpon vs, haue mercie vpon vs, moste mercifull father, for 
 thy Sonne our Lorde Jesus Christes sake, forgeue vs all that is 
 past, and graunt that we may euer hereafter, serue and please 
 thee in neunes of life, to the honor and glory of thy name : 
 Through Jesus Christe our Lorde. 
 
 Then shall the Prieste stande vp, and turnyng hymsdfe to the 
 people, say thus, 
 
 ALMIGHTIE GOD our heauenly father, who of his great 
 mercie, hath promysed forgeuenesse of synnes to all them, 
 whiche with hartye repentaunce and true fayth, turne vnto him : 
 haue mercy vpon you, pardon and delyuer you from all youre 
 sinnes, confirme and stregthen you in all goodnes, and bring 
 you to euerlasting lyfe : through Jesus Christ our Lord. Amen. 
 
 A'
 
 230 C6c Communion. 
 
 Then shall the Priest also saj/. 
 
 Heare what coumfortable woordes our sauiour ^Christ sayeth, 
 to all that truely turne to him. 
 
 Come viito me all that tniuell and bee heaiiv laden, and I 
 shall refreshe you. So God loued the worlde that he gaue his 
 onely begotten sonne, to the ende that al that beleue in hym, 
 shoulde not perishe, but hauc lyte euerlasting. 
 
 Heare also what saint Paul sayeth. 
 
 This is a true saying, and woorthie of all men to bee receiued, 
 that Jesus Christe came into thys worlde to saue sinners. 
 
 Heare also what saint John sayeth. 
 
 If any man sinne, we haue an aduocate with the father, Jesus 
 Christ the righteous, and he is the propiciation for our sinnes. 
 
 Then shall the Priest turni/ng him to gods board knele down, and 
 say in (he name of all them, that shall receyue the Communion, 
 this praj/er /blowing. 
 
 WE do not presume to come to this thy table (o mercifull 
 lord) trusting in our owne righteousnes, but in thy mani- 
 fold &c great mercies : we be not woorthie so much as to gather 
 vp the cromes vnder thy table, but thou art the same lorde whose 
 propertie is alwayes to haue mercie : Graunt vs therfore (gracious 
 lorde) so to eate the fleshe of thy dere sonne Jesus Ciirist, and 
 to drynke his bloud in these holy Misteries, that we may con- 
 tinuallye dwell in hym, and he in vs, that oure synfull bodyes 
 may bee made cleane by his body, and our soules washed through 
 hys most precious bloud. Amen. 
 
 Then shall the Prieste Jirstc receiue the Communion in both kindes 
 himself e, and 7iext deliuer it to other Ministers, if ajiy be there 
 presente {that theij may bee ready to helpe the ehiefe Minister) 
 and after to the people. 
 
 And when he deliuereth the Sacra men fe of the body of Christe, he 
 shall say to euery one these woordes. 
 
 The body of our Lorde Jesus Christe whiche was geuen for 
 thee, preserue thy bodye and soule vnto euerlasting lyfe. 
 
 And the Minister deliucring the Sacrament of the bloud, andgeuing 
 euery one to drinke once and no more, shall say. 
 The bloud of our Lorde Jesus Christe which was shed for thee, 
 preserue thy bodye and soule vntn ouorlasting lyfe.
 
 Cbe Communion. 231 
 
 If there be a Deacon or other Priest, then shal hefoloiv with the 
 Chalice: and as the priest ministreth the Sacrament of the 
 body, so shal he (for more expedicion) minister the Sacrament 
 of the blond, infourme before written. 
 
 In the Communion txjme the Clarkes shall syng. 
 
 ii. lambe of god that takeste away the sinnes of the worlde : 
 haue mercie vpon vs. 
 
 O lambe of god that takeste away the synnes of the worlde : 
 graunt vs thy peace. 
 
 Beginning so soone as the Prieste doeth receyue the holy Commu- 
 nion : a7id when the Communion is ended, then shall the 
 Clarkes syng the post Communion. 
 
 Sentences of holy scripture, to be sayd or song euery daye one, 
 after the holy Communion, called the post Communion. 
 
 If any man will folowe me, let him forsake hymselfe, and take Math. xvi. 
 vp his crosse and folowe me. 
 
 Whosoeuer shall indiire vnto thende, he shalbe, saued. Mar. xiii. 
 
 Praysed be the Lorde god of Israeli, for he hath visited and Luc. i. 
 redemed hys people : therefore let vs serue hym all the dayes of 
 our lyfe, in holines and righteousnes accepted before hym. 
 
 Happie are those seruauntes, whome the Lord (when he cum- Luc. xii. 
 meth) shall fynde waking. 
 
 Be ye readye, for the sonne of manne will come, at an hower Luc. xii. 
 when ye thinke not. 
 
 The seruaunte that knoweth hys maisters will, and hath not Luc. xii. 
 prepared himself, neither hath doen according to his will, shalbe 
 beaten with many stripes. 
 
 The howre cummeth and now it is, when true woorshippers John. iiii. 
 shall wurship the father in spirite and trueth. 
 
 Beholde, thou art made whole, sinne no more, lest any wurse John. v. 
 thing happen vnto thee. 
 
 If ye shall continue in my woorde, then are ye my very disci- lohn. viii. 
 pies, and ye shall knowe the truth, and the truth shall make you 
 free. 
 
 While ye haue lighte, beleue on the lyght, that ye may be the John, xii, 
 children of light. 
 
 He that hath my commaundemetes, and kepeth them, thesame lohn. xiiii. 
 is he that loueth me. 
 
 If any man loue me, he will kepe my woorde, and my father ihon. xiiii.
 
 232 Cf)C Communion. 
 
 will loue livm, and wee will come vnto hym and dwell with 
 hyni. 
 
 If ye shall byde in me, and my woorde shall abyde in you, ye 
 shall aske what ye will, and it shall bee doen to you. 
 
 Herein is my father gloryfyed, that ye beare muche fruite, and 
 become my disciples. 
 
 This is my commaundement, that you loue together as I haue 
 loued you. 
 
 If God be on our syde, who can be agaynst vs ? which did not 
 spare his owne sonne, but gaue him for vs all. 
 
 Who shall lay any thing to the charge of Goddes chosen ? it 
 is GOD that iustifyeth, who is he that can condemne ? 
 
 The nyght is passed, and the day is at hande, let vs therfore 
 cast away the dedes of darkenes, and put on the armour of 
 light. 
 
 Christe Jesus is made of GOD, vnto vs wisedome, and righte- 
 ousnes, and sanctifying, and redempcion, that (according as it is 
 written) he whiche reioyceth shoulde reioyce in the Lorde. 
 
 Knowe ye not that ye are the temple of GOD, and that the 
 spirite of GOD dwelleth in you? if any manne defile the temple 
 of GOD, him shall God destroy. 
 
 Ye are derely bought, therfore glorifye God in your bodies, and 
 in your spirites, for they belong to God. 
 
 Be you folowers of God as deare children, and walke in loue, 
 euen as Christe loued vs, and gaue hymselfe for vs an ofFeryng 
 and a Sacrifyce of a sweete sauoure to God. 
 
 Then the Priest shall gcue thankes lo God, in the name of all them 
 that haue communicated, turning himjirst to the people, and 
 saying. 
 
 The Lorde be with you. 
 
 The aunszi'ere. 
 And with thy spirite. 
 
 The priest. 
 
 Let vs pray. 
 
 ALMIGHTYE and euerlyuyng GOD, we moste hartely 
 thanke thee, for that thou hast vouchsafed to feede vs in 
 these holy Misteries, with the spirituall foodc of the moste pre- 
 cious body and bloud of thy sonne, our sauiour Jesus Christ, and 
 hast assured vs (duely receiuing the same) of thy fauour and
 
 Cf)C Communion. 233 
 
 goodnes toward vs,and that we be very membres incorporate in thy 
 Misticall bodye, whiche is the blessed companye of all faythfull 
 people : and heyrcs through hope of thy euerlasting kingdome, 
 by the merites of the most precious death and passion, of thy 
 deare sonne. We therfore most humbly beseche thee, O heauenly 
 father, so to assist vs with thy grace, that we may continue in 
 that holy felowship, and doe all suche good woorkes, as thou 
 hast prepared for vs to walke in, through Jesus Christe our 
 Lorde, to whome with thee, and the holy goste, bee all honour 
 and glory, world without ende. 
 
 Then the Priest turning hj/m to the people, shall let them depart 
 with this blessing. 
 
 The peace of GOD (whiche passeth all vnderstandyng) kepe 
 your heartes and mindes in the knowledge and loue of GOD, and 
 of hys Sonne Jesus Christe our lorde. And the blessing of God 
 almightie, the father, the sonne, and the holy gost, be emonges 
 you, and remayne with you alway. 
 
 Then the people shall aunswere. 
 Amen. 
 Where there are no cltrkes, there the Priest shall say al t hinges 
 
 appoynted here for them to sing. 
 When the holy Conimunion is celebrate on the workeday, or in 
 priuate howses : Then may be omitted, the Gloria in excelsis, 
 the Crede, the Homily, and the exhortacion, beginning. 
 
 Dearely beloued. &c. 
 
 C Collectes to bee sayed after the Offertory, when there is no 
 Communion, euery such day one. 
 
 ASSIST vs mercifully, O Lord, in these our supplicacions 
 & praiers, and dispose the way of thy seruauntes, toward 
 the attainement of euerlasting saluacyon, that emong all the 
 chaunges and chaunces of thys mortall lyfe, they may euer bee 
 defended by thy raoste gracious and readye helpe : throughe 
 Christe our Lorde. Amen. 
 
 O ALMIGHTIE Lorde and euerlyuyng GOD, vouchesafe, 
 we beseche thee, to direct, sanctifye and gouerne, both our 
 heartes and bodies, in the wayes of thy lawes, and in the workes 
 of thv comaundementes : that through thy most mightie protec-
 
 234 ^bc Communion. 
 
 cion, both here and euer, we may be preserued in body and soule : 
 Throush our Lorde and sauiour Jesus Christ. Amen. 
 
 GRAUNT \vc beseche thee ahniolitie god, that the wordes 
 whiche we haue hcardc this day with our outwarde eares, 
 may tliroughe thy grace, bee so grafted inwardly in our heartes, 
 tliat they may bring foorth in vs, the finite of good huing, to the 
 honour and prayse of thy name: Through Jesus Christe our 
 Lorde. Amen. 
 
 PKEUEM vs, O lorde, in all our doinges, with thy most 
 gracious fauour, and further vs witii thy continuall helpc, 
 that in al our woorkes begonne, continued and ended in thee : we 
 may glorifye thy holy name, and finally by thy mercy obteine 
 euerlasting life. Through. &:c. 
 
 ALMIGHTIE God, the fountayn of all wisdome, which 
 knowest our necessities beefore we aske, and our igno- 
 raunce in asking : we beseche thee to haue compassion vpon 
 our infirmities, and those thynges whiche for our vnwoorthines 
 we dare not, and for our blindnes we can not aske, vouchsaue to 
 geue vs for the woorthines of thy sonne Jesu Christ our Lorde. 
 Amen. 
 
 ALMIGHTIE god, which hast promised to heare the peti- 
 cions of them that aske in thy sonnes name, we beseche 
 thee mercifully to inclyue thyne eares to vs that haue made nowe 
 our prayers and supphcacions vnto thee, and graunte that those 
 thynges whiche we haue faythfullye asked accordyng to thy will, 
 maye effectually bee obteyned to the reliefe of oure necessitye, 
 and to the settyng foorth of thy glory e : Through Jesus Christ 
 our Lorde. 
 
 For rayne. 
 
 OGOD heauenly father, whiche by thy sonne Jesu Christ, 
 hast promised to al the that seke thy kingdom, k the 
 rightcousnes thereof, al thinges necessary to the bodely suste- 
 naunce : send vs (we beseche thee) in this our necessitie, such 
 moderate rayne and showers, that we may receiue the fruites of 
 the earth, to our comfort and to thy honor: Through Jesus 
 Christ our Lord. 
 
 Forfayre wether. 
 
 O LORDE Gofl, whiche for the siime of manne, didst once 
 cirowno all the worhle, except eight persons, and afterwanle
 
 Cbe Communion, 235 
 
 of thy great mercye, didste promise neuer to destroy it so agayn : 
 We hubly beseche thee, that although we for cure iniquities 
 haue woorthelye deserued this plague of rayne and waters, yet 
 vpon our true repentaunce, thou wilt sende vs suche wether 
 wherby we may receiue the fruites of the earth in due season, and 
 learne both by thy punishment to amende our lines, and by the 
 graunting of our peticion, to geue thee prayse and glory : Through 
 Jesu Christ our Lorde. 
 
 C Upon wednesdaies U, fry dales, the English Lelany shalbe said 
 or song in all places, after suche forme as is appoyntcd by the 
 kynges maiesties Iniunccions: Or as is or shal bee otherwyse 
 appoynted by his highnes. And thoughe there be no7ie to 
 cominunicale with the Prieste,yet these dayes {after the Let any 
 ended) the Priest shall put vpon hym a playn Albe or surplesse, 
 with a cope, and say al t hinges at the Altar (appoynted to bee 
 sayde at the celebracyon of the lordes supper) vntill after the 
 offertory. And then shall adde one or two of the Colleetes 
 afore written, as occasion shall serue by his discrrcion. And 
 then turning hiin to the people shall let thetn depart, with the 
 accustomed blessing. 
 
 And the same order shall be vsed all other dayes, whensoeuer the 
 people be customably assembled to pray in the churche, and 
 none disposed to communicate with the Priest. 
 
 Lykewyse in Chapelles annexed, and all other places, there shalbe 
 no celebracion of the Lordes supper, except there be some to 
 conmmnicate with the Priest. And in suche Chapelles annexed 
 where y^ people hath ?iot bene accustomed to pay any holy 
 bread, there they must either make soyne charitable prouision 
 for the bering of the charges of the Communion, or elles {for 
 receyuyng of thesame) resort to theyr Parish Churche, 
 
 For aduoyding of all matters and occasyon of dyscencyon, it is 
 mete that the breade prepared for the Commionon, bee made 
 through all thys realme, after one sort and fashion : that is to 
 say, vnleauened, and rounde, as it was afore, but without all 
 maner ofprinte, and some thyng more larger and thicker then 
 it was, so that it may be aptly deuided in diuers pieces : and 
 euery one shall be deuided in two pieces, at the leaste, or more, 
 by the discrecion of the minister, and so distributed. And 
 menne muste not thynke lesse to be receyued in parte, then in
 
 236 Cftc Communion. 
 
 the "whole y but in cache of them the whole bodif of our sauiour 
 Jcsu Christ, 
 Andforsoynuche as the Pastours and Curates within ihys realme, 
 shal continuallij fynd at theyr castes and charges in theyr 
 cures, sufficient Breade and Wynefor the holy Communion {as 
 oft as theyr Parishioners shulbe disposed for theyr spiritual 
 confort to receyue the same) it is therefore ordred, that in 
 recompence of suche cosies ayul charges, the Parishoners of 
 eucrye Parishe shall offer eucry Sonday, at the tyme of the 
 Offertory, the iuste valour and price of the holy lofe (with all 
 suche money, and other (hinges as were wont to be offered with 
 the same) to the vse of theyr Pastours and Curates, and that 
 in suche ordve and course, as they were woont to fynde and 
 pay the sayd holy lofe. 
 
 Also, that the receiuing of the Sacrament of the blessed body and 
 bloud of Christ, may be most agreable to the institucion therof, 
 and to the vsage of the primatiue Churche : In all Cathederall 
 and Collegiate Churches, there shal alwaies some Communicate 
 with the Prieste that ministreth. And that the same may bee 
 also obserued euery where abrode in the countrey : Some one 
 at the least of that house in euery Parishe, to whome by 
 course after the ordinaunce herein made, it apperteyneth to 
 offer for the charges of the Communion, or some other whom 
 they shall prouide to offer for them, shall receiue the holye 
 Communion with the Prieste: the whiehe may be the better 
 doen,for that they knowe before, when theyr course commeth, 
 and male therfore dispose themselues to the worthie receiuyng 
 of the Sacramente. And with hym or them who doeth so 
 fffre the charges of the Communion: all other, who be then 
 Godly disposed thereunto, shall lykewyse receiue the Commu- 
 nion. And by this meanes the Minister hauyng alwaies some 
 to communicate wiih him, viaie accordingly solempnise so high 
 and holy misteries, with all the suffrages and due ordre 
 appoynted for thesame. And the Priest on the wtke daie, 
 shall forbeare to celebrate the Communion, excepte he haue 
 some that will communicate with hym. 
 
 Furthermore , euery man ayul woman to be bound to heare and be 
 at the diuine seruice, in the Parishe churche where thty be 
 resident, and there with deuout prayer, or Godlye silence and 
 meditacion, to occupie themselues. There to paie their dueties,
 
 Cf)e Communion* 237 
 
 to commu7iicate once in the yeare at the least, and there to 
 receyue, and take all other Sacramentes and rites, in this 
 booke appointed. And whosoeuer willyngly vpon no iust 
 cause, docth absent themsclues, or doeth vngodly in the Parishe 
 churche occupie themsclues : vpon proffe theroJ\ by the Eccle- 
 siaslicall lawes of the Realme to bee excomujiicate, or suffrc 
 other punishement, as shall to the Ecclesiastical iudge (accord- 
 yng to his discrecion) seme conuenicnt. 
 
 And although it bee redde in aunciente writers, that the people 
 many yeares past, r^eceiued at the priestes handes, the Sacra- 
 ment of the body of Christ in theyr owne handes and no 
 commaundemeni of Christ to the contrary: Yet forasmuche 
 as they manytymes conueyghed the same secretelye awaye, kept 
 it with them, and diuersly abused it to supersticion and wick- 
 ednes: lest any suche thyng hereafter should be attempted, 
 and that an vniformitie might be vsed, throughoute the whole 
 Realme: it is thought conuenient the people commonly receiuc 
 the Sacrament of Christes body, in their mouthes, at the 
 Priestes hande. 
 
 From the Edition of the first Common Prayer Book, 
 "Imprinted at London in Fletestrete by Edward Whit- 
 churche, the seventh daye of Marche, 1549." Folio. 
 
 THE i:nd. 
 
 C U'liittingliam, Cliiswick.
 
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