: • ^#
i?^'
J
>
M
^
'y
C6e
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.
uevuv. UT] Tiq ruv ot,}cpoco[/,£vcov' pij rig tuv
ccTTKTruiv. fj,v] Tig ruv erepodo^uv. oi rijv rrpu-
rriv iV'X.'^v eu^owei/oi TrpoeXvere. rcc TTuidioc
'7rpo(rKoci/.(3cx.ve(r9e ocl i/,viTBpeg. f/^yi rig %ccroc 5
rivog. uvj rig ev v7roKpi<rei. opQoi Trpog avpiov
ueroc (po(3ov rtoci rpo^ov ecrrureg oof^iv 7rpo(r(pepsiv. m ysvofxBvuv
ol hotyiovoi Trpoo'ocysrcocroiv roc hoopoe rco £7ri<TX07ru Trpog ro 9u-
(Tiaa-rYjpiov' xoci ol 7rpBcr(3vr£poi en h^icov avrov xoci ej evuvv-
fjiuv (rr7iyceru(roiv, cog ocv fjcoc^yiroci Trocpeo-rureg diooca-KocXu). duo 10
^£ ^locKovoi ej lycocrepcov rcov ^jcBpcav rov 9v(noc(rr7jpiou Kocrex^-
Too(rocv ej vfjcsvcov XBirrcov piTri^iov, vj Trrspcov rocuvog, y\ oQovrjg'
xoci Yipsfjcoc cc7ro(ro(iiiro)(rocv roc pitjcpcc ruv iTrrocf^ivcav (^cx)uv,
oTTcog ocv pcTj e7%pijL67rrwi/Ta; £ig roc nvTreXkoc. ev^ocpcevog ouv
Koc9' eocvrov ocpx^spevg (x,^oc roig lepev(ri, tcoci Xoc[/,7rpocv sa-Qvircc 15
f^cerev^vg, koci (rrocg Trpog rto Qvcrioca-rvipico, ro rpoTTociov rov
(Trocvpov jcocrcc rov [^srcoTrov ry\ %e<p< TTOi'fi(roc^Bvog eig ttocv-
rocg^ eiTTocrco' w\ %ap<? roM TTocvroKpocropog &eov, koci t; ocyoc-
Tvy\ rov Kvpiov rjfxcov Iyjo-ov Xpicrrov, ko/a 75 ycoivcovioc rov ocyiov
TTvevLcocrog, ecrroo ^sroc Trocvrcov Vf^uv' koci Trocvreg (rupc(po}vc»}g -20
XByercctruVy on koci ptsroc rov Trvevf^ocrog crov. koci ocpx^s-
pevg' ocvco rov vow' koci Trocvreg' e%Ojt^ei^ Trpog rov Kvpiov. koci
ocpxi^p^^S' evx<X'PiO-rvj<rccfjcev rco Kvpico' koci Trocvreg' u^iov
KOCI ^iKociov. KOCI ocpx^^pevg eiTTocroj' a^iov cvg ocXvjOctig koci oi~
Kociov, Ttpo TTocvroiV ocvvfjiveiv (re rov ovrug ovroc Qeov, rov TTpo ^5
204 Liturgia ^. Clcmcnti0.
y '
TUV ySVTlTUV OVTU, 6^ C'J TTCCG'OC TTCCTpiX £V OVpOiVU KCll BTTl ^IJf
ovcuoc^eToci' TDv uovov oiyevvr,rcv, x,oii ocvocp^ov, >coci ccf3a.a'iX£V-
Tov, Ktzi ad£(T7roTov, Tov ocvevdsrj. tov ttocvto; ocyocSov X'^pyiyov,
Tov TTota-r^g ocirixg x.cci yev£(reug Kpstrrovx, tov vruvTore kutoc
5 Toc ccuTcc ycoii ucocuTug £yj:)'jra.' i^ ou roc Trocvroc, x,(x9a,7rep ex,
Tivo; ocpeTrjpiod;, sig to eivoci TrapviXQev. cru yxp ei rj ctvocp'/oq
yvucig, Tj aioiog opoc(rig, v; ocyivvviTog ocicori, 7; ocoiooocTog <To(pix'
TTpuTog TV (pvcrst, y,xi vo^og tco eivoci^ xoci ycpHTTuv TrocvTog
ccpSjjLOU. Toc TTocvToc BK Tcu fxv] ovTog Big TO Bivoci TTocpotyxyuiv
10 oicx. TOV uovoyevoug (tov viov' ocvtov de Trpo ttocvtuv ociuvuv yev"
vvjcrocg (covXvjcrBi, noci ovjccixei, acci ccyocQoTYiTi, ocfx,Ba-iTSVTug,
vlov fjLOvoyevrj, Xoyov ©eov, cro^tuv t^oococv, TrpuTOTOzou Trac^jf
KTKTeug, ccyyeXov Tvjg [xeyocXyjg (SovXrjg (rov, ocpyiepeoc crov,
(3oc(riX£oc. dB noil y.'jpiov 7Toc(rY,g vovjTYig x,oci ocia-uyiTr^g (pucBug, tov
15 TTpO TTUVTUV, Ol OV TOC TTOCVTOC. (TV yocp 9bB OClCOVlB, dl OCXJTO'J TOC
irocvToc TTBTToirjKocg, y.oci 61 ocvtov TTjg 7rpo(rYiy,ov(rvig Ttpovoiocg toc
cXoc oc^ioig. Ci OV yocp to eivoci B^ocpio'Ci), di ocvtov koci to bv
eivoci B^ci)pri<rco. ©Bog koci ttocttjp tov fxovoysvovg viov cov' Ci
ocvtov TTpO TTOCVTUV 7rOlYf(TCCg TOC XBp0vf^l[/, XUl TOC l,Bp0C{plf^,,
20 uiuvag tb x,oci CTpocTiocg, ouvocpcBig tb yccci erovcriocg, ocpyocg tb
Koci 9povovg, ccpx^cyyBXovg tb koci ocyyBXo'jg' ycoci f/,BToc tocvtoc
TTOCVTOC, TTOir^a-OCg ^l ocvtov tov (p0ClV0f/,BV0V TOVTOV KO(rfZOV, y.cci
TTOCVTOC TOC BV ocvTco' (TV yocp Bi TOV ovpocvov cog Kocuocpocv (TTrj-
(Tocg, Koci cog deppiv BXTBivug, koci ttjv yrjv btt cvdevog lopv(rocg
25 yvCOfJLI^ fjCOVri' O TTf^OCg (TTtpBU^OC, X.OCl VVKTOC koci YjfX,BpOCV KOCTOC-
(ncBVoc(rocg' o e^ocyxycov (pu)g ex, Qrj(rocvpuv, xoci tvi tovtov (TtoX'^
BTTOCyOCyCOV to (TXOTOg, Big OCVOCTTOCVXoCV TCOV bv TU XOCTfJCU XlVOU-
fjLBvuv t^oouv' TOV vjXiov TocPocg Big ocpyocg TVjg xjjcepocg,, bv ov~
pocvu, xoci Trjv (rBXriVVjv Big ocp-yocg Tvjg vvxTog, xoci tov %opov tuv
30 octTTBpuv BV ovpocvco x,ocTocypoci]^ocg, Big ocivov TY,g (rr,g ^eyocXoTTpB-
TTBiocg' TTOiyitrocg vocop TTpog ttociv xoci xocQuptriv, ocspoc ^cotixov
TTpog BKTTTVoriv XOCI (puvrjg octtoOociv dioc yXcoTTr^g ttXyittovcyh
t ) r
TOV CtBpOC, XOCI OCXOVjV (TVVBpyOVfJCiVyiV VTT OCVTOV cog BTTOCieiV Bl(T-
dfX^OIJCBVr,V TY,V TTpOCTTlTTTOVO'OCV OCVTH) XocXlOCV' TTOlYjCTOCg TTVp
Hiturgia %. dementis* 205
'TTpog (Tiiorovg 7rotpoci/,vQiocv, Trpog evdeiocg ocvocTr'Kvipucnv, >coci ro
Qepfjiocivea-Ooci 'rjf/,a,g >ccx.i (pcoTi(^e(r9oii uir cx-vtou' o tvjv f^eyuXrjV
QocXoccro'ocv -x^upKrocg rrjg yrig, Koci rviv fjcev oiv(x.oeit,^g ttXuttiv,
rviv ^£ TToa-i (ioccrifjiov TTOiVjO-ocg, Koci tvjv f^ev Z,uoig f^ixpoig koci
[xsyocXoig TrXriSwccg, ty^v ^s yjfxepoig koci ocriQcccrcroig TrXvipucrccg, 5
(P'jTOig re ^icx.(popoig (rT£\\jcicg, }ca,i (3oTocvocig crTe(pocvu(rocg, tcoci
ocvQeci KOiXXuvccg, xoci (T7r£pf/.occn, TrXouTKTocg' (ru(rTfi(To(.^svog
a,(o\)(T(rov, ycoii f^csya. Kvjrog txurn] TrepiQeig, ocXf^vpuv vdocruv (re-
(rupev[xevoc TrsXccyr], 7rspi(ppocPug oe uvrriv TruXocig uf^^^ou XiTt-
roTixTrig' 7rvevucx,(ri ttots ^bv ocvrviv Kopv(puv eig opsuv y.£ye- 10
9og, TTOTB ^e (rrpuvvvuv uvtyjv sig Trediov, kcci ttots f/,£v BJC[/,oiivcou
^eiuuvi, TTOTB ^6 TTpoi,\)vuv yocXTjvyi, oog va,V(rnTopoig TTXci}Tvjpo(nv
BUKOXOV BiVOtl TTpog TTOpSlOCV' TTOTOCftOig OlOC^UCTUg TOV VTTO (TOV
hoc XpKTTOv ysvofjcBvov Koa-j^ov, Koci ^Bif/,ocp^oig BTTiycXv(rocg, rcoct
TTTjyocig ocBvvocoig uB^vcrocg^ opBcri ^b TTBpi<r(piy^ocg Big Idpocv ocTp£[x,ri 1 5
yrjg oc(r(pocXBcrTocTyiv. BTTXTjpc^o'ocg yocp (Tov tov ycocpcov, koci oib-
ytocuyicrocg ocvtov (3oTocvocig Bvo(r[xotg koci ioc<7if^oig' C,uoig ttoX-
Xoig koci hoc(popoig, ccXKtfxoig koci oca-^BvBCTTBpoig^ Boudt^oig koci
BVBpyoig, vifJCBpoig koci ocTiQoc(rcroig' IpTTBTcov (rvpiyf^oig, ttttivuv
TTOiKiXuv KXocyyocig' bviocutuv KVKXoig^ ptrivcov koci x^Bpm api9- 20
UOtg, TpOTTCOV TOC^BCri. VB(pCOV O^l^pOTOKCOV OlOCOpOfZOCigf Big KOCpTTUV
yOVO'.g, KOCI ZcoUV (TVCTTUO'IV, (TTOC^^OV ocvspcojv oiocttvbovtuv otb
TTpoa-TOC-X^COCTl TTOCpOC (TOV, TCOV (pVTCOV KOCI TCOV fzOTOCVC^V TO TTXvj-
9og. KOCI ov ^ovov tov Koa-fjcov Bori^iovpyyi(Tocg' uXXoc koci tov
KOCUOTToXlTT^V OCv9pCt)TT0V BV OCVTU BTTOlT^COCg, KOCf/^OU KOCTf^OV CCV- 25
tov OCVOC^Bl^OCg. BlTTOCg yocp TI] (TYI (TOfplOC' IloiYiCrCiJfX.BV OCvQpUTTOV
KOCT BIKOVOC Yl^JCBTSpUV, KOCI KOcQ CfA,OlCCa-lV' KOCI 0Cp-X^BTU3(T0CV TC^V
i-X^vuv TYjg 9ocXoc(ra'7]g, koci tccv ttbtbivcov tov ovpocvov. Aio koci
TTBTTOlVjKOCg OCVTOV BK IpU^TJS" OcUoCVOCTOV KOCI (TU^X^OCTOg <rKBdcc(rTov'
TYig f/,Bv BK TOV [/.Yj ovTog, TOV Ss BK Tuv TB(rcrocpcov (TTOix^im' 30
KOCI ^B^coKocg ocvTCf}, KocToc fJLBv TY^v ^\JVXV^J "^V^ XoyiKTjv diocyvu-
(TIV, BV(TB(iBlOCg KOCI OCaslcBlOCg huKpKTlV, dlKOClOV KOCI OCOIKOV TTOC-
f)UTYipYl(riV' KOCTOC ^B TO (TCCfA-OC TTJV TTBVTOcQXOV B^OCpKrco OCKTbYiCTlV,
KOCI T7}V fXBTCcl^CCTiKYjV KlVY,(riV. (TV yoip ©££ TTOCVTO^ipOCTOp, ClOC
2o6 iliturgia ^, dementis^
XpKTrOV TTOCpOidiKTOV £V EoCjU, KOCTOC a.VOCTO'kOLq e(P'JTSV(rcX.g, TTOCV-
TOIUV (pVTUV BdUOlfJiUV X.O(T[/.U, KOCl BV CCVTU ug OCV 61/ SCTlM
TroXvTsXBi BKTtiyocyBg ocutov' kocv tco ttoibiv vo^ov deduKOig ocv-
TU EU(pUTOV, OTTUg OlKo9eV KOtl TTUp 60CVTOV 6%0< TOC (TTrBpfJLOLTU
5 Trig Seoyvctxriocg. BKrotyocyuv ds Btg rov Tvjg Tpv(pv}g Trocpocdeia-ov,
TTuvTuv f^ev ocvYiicoig ocVTu rriv e^ov(ria,v Trpog psraX^jipiv, evog
^e LCCVGV T'/JV yBUCnV OCTTBlTTOCg BTT eXTTidl JCpBlTTOVUV^ iVOC BOCV
(pvXccPvi Tr,v BVToXrjv, ^kt^ov TocvTrjg ttjv a^ocvocciocv y.Of^iO'yircx.i.
cx,fj(,BXx(TocvToc Se TTjg BVToXYjg, y.oci yBua-ocf^LBvov oe,7rYiyopBvy.Bvou
10 KOCpTTO'J UTTOCTYI 0(pBUg iCUl (rVfjc(3ovXl(X, yVVXliCOg, TOV [XBV TTOC-
pcc^Bicrov SiKociug Bpotxrocg ocurov, ocyoc9oT'/iTi de bi; to TTocvrBXBg
UTroXXxjjJLBVov ou% VTrepsi^Bg' (rov yap riv dr]f/,ioupyYjf^cx,' ocXXoc
jcocQuTTOToc^ug ocvrto rriv }CTi(riv, dBduKocg avTco oiKBtoig iopoocri
KOii TTovoig TTopi^Biv BocuTco TVjv Tpo(prjv, (TOV TrxvToc (pvovTog X,Oil
15 CX,V^OVTOg KUl TTBTTOClVOVTOg' XP°^V °^ '^p'^? oXiyOV OCVTOV KOlflKTOCgy
opKco Big TrocXiyyevEcnocv B'icocXBO'ocg' opov 9(xvcx,tov Xvcrotg, (^uriv
bP cx,voc(rT(x.(rBug BTTVjyyBiXci) . aoci ov tovto fxovov. aXXoc Koti rovg
B^ uvTov Big TrXrjdog ctva,pi9fA,ov XBocg^ rovg B^^jiBivocvTocg <roi Bdo^-
a(rag, rovg ^b ocTTOO'TuvTocg (Tcu BycoXoccocg' ycui tov jjlbv ApeX,
20 ug o(riov 7rpo(T^B^ufx,Bvog rriv Qva-iuv, tov Sb ocoBX(pox.rovov Koci'v
cc7rocrTpoc(pBtg ro dupoVf ug Bvocyovg. ycoci Trpog rovrotg tov T,vj9,
Kcci rov Evug irpoCBXocQov^ ycui rov Ei/w% ixBrocTBuBiKocg. (TU yocp
Bi ^viuiovpyog rov ocv&puTTuv, icoci rvig 'C,oovig %opij>'05"9 ^^^ tv^
Bv^Biocg TrXyipurrig' ycoti ruv vof/^uv oorvjp, ycoci ruv (puXocrrovruv
25 ocurovg uKT^otTrodor^g, ycoci ruv 7rocpocf3a,ivovrcov avrovg BKoacog.
rov uByocv y.oi,roczXv(TfjLov BTrccyocyoov rco yco(rf/,u oioc ro TrXYjSog
ruv oc(TBl2r)(rocvruv^ y,oci rov CiKotiov Nub IvaotfjiBvog By. rov auroc-
}cXv(riu,ov Bv Xocpvocy.1 crvv ojcru i|'u%ai$', rBXog ^bv ruv TTocpuxil^o-
ruv, ocpx^jV OB ruv pcsXXovruv BTTiyivBcruui. o ro (po(3Bpov irvp accrx
30 rvig To^ofjcvivvig TTBvrocTToXBug B^oc\]jcx.g, aui yvjv ycoc,p7To(popov Big ocX-
uvjv ^BUBvog UTTO ycoociocg ruv aocroiKovvruv bv ocvrr, icoci rov ocriov
Aur B^up7ro(,(rocg rov BfjL7rpyj(rf^ov. cv bi o rov AGpxotf^ I^vctoc^b-
vog TTpoyoviKVjg u<rBl3Bioe.g, koci ycXvipovo^ov rov ycocr^ov Kocracrrrj-
(Tccg, Koci B[jt,(poivi(rocg avru rov Xpicrov (rov. o rov MeA^^O'edex,
Liturgia %>. Clemently, 207
ocp'x^iips.oc TTig XarpBiocg Trpo^&ipKTocf^Bvog. o rov TroXurXav Sspoc-
TTOVTCC (TOV loJjQ VlKTjTVlV TOV CX,p')(ZY.a,Y.O\} 0(peM(; OiVaOil^OCg. TQV
IcruocK STTocyyeXiccg vlov TTO^jtrajU-evos". o rov laKup Trocrepoc
^u^ycoc TTcci^uv, Kcci Toug ej ocvrov eig TrXyjQog %6a5-, Koct bktcx.-
yocyuv tig KtyvTTTOv ev If^^ofJiyi'novToc vrevre t|;u%ai$'. (ru xvpis, 5
lu(rvj(p ovx VTTSpsi^eg' ocXXot ^kt^qv ryig hoc en. (ru(ppo(rvvYig edu-
ycocg ocuTco ro ruv AiyuTTTicov ocpx^^v. (TU KUpie, 'ElS^uiovg vtto
AiyvTTTiuv KocTocTTOvovf/^evovg ov TTSpieioig, oia. rug irpog rovg
TTurepag avruv eTTocyyeXiocg' ocXX ippv(rco, ycoXoccocg Aiyvir-
Tiovg. 7ra,poc(p9eipocvTcov ^s ruv ocvQpuTTUv rov (pv(ny,ov vof/,ov, ycoci lo
rTiv rcrKTiv, vrors u,£v otvro^jLocrov vo^t(roivruv, Trore os vrXsiov
7; Ssi riu,r](rcx,vrcov, ycoci <Toi ru Qsu ruv vrocvruv a-vvrocrrovruV
ovK iio(,(rocg 7rXotvoc(r^oci, ocXXoc avocoei^oig rov ayiov crov Uepoc-
TTOvru MuiJcTYiv, (T/ ocvrou Trpog (BorjOsiocv rov (pV(riKou rov ypxTT-
rov vo^ov ^s^uKug, x,cci rvjv ycricriv s^si^ug (rov spyov eivoa, rvjv 15
^e 7roXv9sov TrXccvrjv e^upKTocg. rov Aupuv ytai rovg s^ ocvrov
hpocriycri ri[/,v e^o^oca-otg' 'Ef^potiovg uf^ocprovrocg eycoXoca-ocg,
£7ri(rrp£(povroig e^e^W rovg AiyvTrriovg ^eKocTrXrjyu erif/^upv}-
(TW QccXoca-a-oiv heXuv, IcrpocriXirotg hif^ifioca-ocg' Aiyvirriovg
ETTihu^oivrocg virof^pv^^ovg ocTTuXsa-otg' ^vXu Tfiycpov voup e- 20
yXvytocvotg' ex, Trerpug ocxporo^ov v^up aj/s%ea?* ej ovpoivov ro
^Dcvvoc v(Tocg' rpo(pviv ej ocepog oprvyofxTirpocv' (rrvXov TTvpog rYjv
vvKroc Trpog (puricrixov, jcoci (rrvXov v£(peXvig vif^spocv Trpog (Tici-
cca-uov QocXTTovg. rov Ivjcrovv (rrpocrviyov ocvocdei^ocg, STrroi eOvrj
Xoivxvcciuv ^/ ocvrov x,cc9eiXsg, lop^ocvvjv hspprj^ocg, rovg Tvorcc- 25
juou? H^a^t/, e^vjpocvug, rsixv y-ocreppi^ug uvsv pcvixocvyif^ocruv
7C0CI %6<po5' ocvQpuTTivrjg. VTTBp UTTocvruv (Toi VI doja, dej-TTora
TTccvroycpocrop. ere Trpocncvvovcriv ocvocpi^f^oi crrpocrioci ocyyeXuv,
ocpxocyyeXuv, 9povuv, ycvptoryiruv, ocpx^^^-, ez°^(riuv, dvvocfA,euv,
<rrpccriuv, aiuvuv' roc Xepovf^if^, koci roc e^ocTrrepvyoc ^epoc- 30
(piu, rocig ix,ev h(Ti KccroacocXvTrrovroc rovg TTOOocg, rocig de 6v(n
rocg ytecpocXug, rocig h h<n Trerofxevoc, koci Xeyovroc, uf^oc %<-
Xiocig %iX;a(r/i/ ocpxoi-yy^'X'^v •, J^a' f^vpiocig [xvpioc(Tiv ocyyeXuv,
uycocrocTTocva-rug kui oio-iyyjrug f^oucrocig' ycoci Tiocg Xuog ocpcoc
2o8 Liturg:ia %, Clcmcntis.
eiTTocTCt)' ocyiog^ ocytog, ay tog KVpiog LoclBtxcoS' 7rXxpr;g o ovpocvog
ycoci vj yr, Tr,g dorij^- oc'jtoxj' BvXoyr^Tog eig rovg cauvocg. oc^riv.
x,a.i ocp^isps'jg erTjg XeysTCt)' oiyiog yocp £< cog ocXrfiug^ koci ttocv-
ocyiog, xj'^KTTog aoci UTrepuif/ou.uei/of eig rovg ociuvotg. ccyiog de
5 KOii fjLovoyivyig (Tou Viog o xvpiog yi^uv koci Qeog ly](rovg o Xpt-
(TTog' og Big ttocvtoc VTrxpBryicocjjLivog (roi tu 0ew ocvtou kcci 7ra-
Tpif eig TB dvifxiovpyiocv oioc(popov, x.oci Trpovoiocv KxrocXXriXov, ou
TTEpieide TO ysvog tcov ocvSpuvruv a,7roXXv[u,svoVj ocXXoc ^btcc <p\j-
o'nccv vojjLov, fzsTo, vof^LiKY^v 7rcx,pocive(nv, fjLBTcx, 7rpc<pviTix.ovg eXey-
lo ^ovg, aoii rocg tcov ocyyeXcov B7n(rToc(rioig, 7rcx,px(p^BipovTcov crvv
TO) Sbtca) Koci Tov (pv(Ti>cov VOf/,OV, KOCl TTjg fJiVy]^Y,g Bicf^ocXXovTCov
Tov }CocTocx,Xv(rfjLOv, TY,v BiC7rvpco(riv, Tocg ycocT AtyuTTTtcov irXri-
yocg, Tocg x,a,Tcx, YlocXocio'TYiVcov <T(pxyocg^ x,xi ^jlbXXovtcov o<tqv
cvoBTTco oc7roXXu(r9cct ttocvtcov, Bvdox,r^(rBv ocuTog yvcofjc^ (rr o dvj-
15 [xiovpyog ocvQpcoTrou, ocvQpcoTrog yBVB(r9oci, i/OjxoSsTvjg vtto vo^o'og,
OCp^iBpBVg lepBlOV, 7rOlf>CVJV 7rpo(3cX,TOV, aoci Br^BUfJCBVKTOCTO CTB
TOV BOiUTOV QbOV X,OCl TTOCTBpOC, KOCl TtO y,OCrfJCUI iCOCTYlXXoC^B , KOCl
TTjg B7nKBifA,Bvrig opyvjg Toug TrccvTocg riXBuGBpcoCB, yBvo^Bvog bk
TTocp^Bvcv, yevof/,Bvog bv <rocpKt, @Bog Xoyog, ocyocTTTjTog viog,
20 TrpcoTOTOKog Troca-vjg uTiO-Bcog, x.octoc Tocg TTBpi ocvtoxj utt ocvtou
TTpopprfiBKTocg 7rpo(prjTBiocg bk (nrBpf^cocTog Aocf2ia, koci Af^pxocfjc,
(pvXyjg lovdoc' xoci yByovBv bv fjCvjTpoc irocp^Bvoxj mx7rXoc(T<rcov
irocvTctg Tcvg yBvcof^cBvovg, y.ui Bvcrocpicco9i^ oco'ocpycog, oc^povcog
yswrj^Big bv 'Xjpovco yByBvy\Toci' TToXmxxroc^B'Jog c(rtcog icoci iroci-
25 dBVcrocg BvQB(rf/,cog, 7roc(rocv vocrov koci ttocctocv ^ocXoc^ciocv bz, ocvGpco-
TTCov ocTTBXoca-ocg, (rr^f^Bioc tb ycoci TBpocToc bv tco Xocco TTOir^crocg'
TpO^Tjg JCOCl TTOTOV X,OCl VTTVOV f/.BTOcXoc(^COV, TpB(p'jOV TTOCVTOCg
Tovg ^pvj^ovTocg Tpo^vjg, ycoci b^ttittXcov ttocv ^coov Budoiciocg'
B(pocvBpco<rB (TOV TO cvo^oc Totg ocyvooucnv ocvto, ty^v ocyvoiocv B(pu-
i,o yoc^sucrs, TY,v B'jG-e[2siocv otvBt^coTTvpcocrB^ TO deXYi^cc crov STrXvj-
pco<rB, TO Bpyov o BOcoycocg ocvtco btbXbi'jocb' koci tuvtoc ttocvtoc
KocTopQcoCTocg, %ep(r;j/ ocvofjcuv ycocToco-x^i^zig^ iBpBcov koci ocpx'^p^^v
t]/B'J^COVVI^'jOV koci XoCOU TTOCpOCVOfjCOV, TTpodocrtOC TOV TY,V KOCKIOCV
VO<rYi(TOCVTOg, KUi TToXXoC TTOcQcoV VTT OCVTCOV, KOCi 7r0C(r0CV OCTlf^lOCV
ILitutQia %. Clcmcntis. 209
VTrocrocg irv (rvy^upYjorei, TrapoccoQeig lliKccTu rco v;yeixovi, rcoct
Kpiusig >cpiTyjg, xoci KocraKpiQei; o (Turvip, (rrocvpco 7rpoa'vjXu9vj
ocftoc^yiq^ koci ccrredocvsv o rv (pvcrsi oc^ocvocrog, aoci Bra.(p7j o ^uo-
TTOiog, IvcK, TTocQovg Xv(rv y,oci Qocvocrov e^eXvjTPCt rovrovg rovg oi
oug TTupeysveTO, koci ^vjrYi rex. de(rfxoc rou oi(x.(3oXov^ tcoci pvo'Tj- 5
rui rovg ocvQpooiroug ex, rrjg ocTTocri^g uvroW ycai ocvscrrvj sk vex-poiv
r>7 Tpirri r,^epcc' xcci Ti(r(rocpa.)covro(, vjiJt,epcx,g evoiocrpi^^^ocg roig
^ocQviTotig^ ocviX'/i(pQvi sig rovg ovpavovg, rcoci £iCoc^£(r97j sjc aePiuv
(Tou rov @£ov ^coti TTocTpog ccvrov. jX£jA,vyifJL£voi ouv cov di Vi^ocg
V7rey,siv£v^ £u^ocpi(rTov[joev (T0(,€)££ 7ro!,vTOKpcx,Top, ou^ o(rov o<p£i- lo
?\op(,£v, ocXX o(Tov ovvoc^bQix., xoci T7jv oicx,Txriv ccuTov TrXyjpov-
fx£v. £v 7! yocp vuycn 7rccp£OtooTo, Xocfouv otprov rotig ocyioag xrx,i
ocf/,ui^oig ocurov %£p(r<, Koct (x,voc(iX£']^ocg vrpog cr£ rov Qiov ocvrou
icoci 7rciCT£ptz, ycui icXcx,(rocg, £Ou>t£ rotg fjCocQvjToiig, £i7rcov' rovro
TO fjLX)(TTyipiov TTjg KociVTjg oiocuTjKYjg' Xcc(o£r£ 6^ ocxjToxj, (pocyere' 15
rovro £<rri ro (rufjt.oc f/,ov, ro Trspi ttoXXuv 9pv7rroi/,£vov £ig cx,(p£-
criv ocfJLOcpr loov' tv(rocvrug ycoci ro Trorvjptov yc£poc(ro(.g g^ oivov koci
voocrog^ ycoci a,yio(,(rocg,) £7T£0uy,£v xvroig, Xeycvv' 7ri£r£ sP otvrou
TTocvreg' rovro £crri ro o(.i^o(, ^ttou, ro yrspi ttoXXcov £K^vvopc£vov
£ig cc(p£G'iv ocfjLocpr iccv . rovro TToietrs £ig rvjv ef/^vjv ocva,f/,v7j(Tiv. 20
o<ro(,y.ig yocp £ocv £a'QiYire rov otprov rovrov, kmi Tnvvjre ro Trorvj-
piov rovro, rov Qocvotrov rov i^ov ycuroiyyeXX^re^ ^%f"? ^v
£X^u. uiuv^LCivoi roivvv rov TToc^ovg uvrov, koci rov Qocvotrov,
x.oii rvjg £}C v£ycpuv a.va(rroc(T£ug, xoii rv;g £ig ovpavovg STroivoaov,
y.oci rvjg f/,£XXov(rvjg ocvrov ^£vr£pocg Trccpovcriocg, £v j epx^roii 05
fjceroc ^o^yjg ycoci Svvoc[/,£ug Kpivoci ^oovrocg koci vsKpovg, koci octto-
oovvoii £Koc(rrco Kocroc roc £pyoc ocvrov^ 7rpo(r(p£pof^£v (Toi rco fcoc-
(riX£i Koii 0g«, Kccroc rvjv ocvrov hocra^iv^ rov ocprov rovrov,
Kcci ro TTorvjptov rovro, £U%ap«rToui'TS$' croi 01 ocvrov, £(p olg
Kocr7i(^ioocrug vjpcccg £crroivoci evcoTTtov (rov, koci lepocreveiv (rot, koci, 30
a.Piovf^£v (TB, OTTug evu£vcog £7n(3X£v/vg £7n roc 7rpoK£i[X£vcc oupoc
rocvroc £vco7nov (rov, crv ocvivdsTjg Gsog, koci £vooKri(rYig £tt ocv-
roig £ig riuYjv rov Xpi(rrcv (rov, koci Kocroc7r£ix^/'^g ro ocyiov (rov
7rv£Vuoc £7ri rvjv Qv(ria,v roLvrriv, rov fxocprvpoc rcov TTOcuYif^oircov
P
2 10 Liturgia %^. Cicmcntis.
Tou Kupiov IrjCov, OTTug a.7ro(pvjvri rov uprov tgutov (TCjcuoc tcv
XpKTTOV (TOV, KKl TO TTOTrjptOV TOVTO Ui^JiX TOU XpKTTOV (TOU,
iva, 01 fjLZTocXoc^^ovTBQ ocuTov, l3B(3o(,iu6co(rt TTpog sv(rs(2eioc,v, (x<ps-
(reug ccfj^apTx^ocToov txj-x^uo-i, tou diocf^oXou koci Trig TrXocvyjg
5 uuTou ^U(r9ci>(ri, 7rveuf/.oe,Tog uyiou TrXripuQucriv, urioi tou Xpt-
(TTCU (TOU yevcovToci, ^coY^g octuviou TWXjjXTi^ (TOU y,ccT ocXXocysvTog
ocuToig, decTTOToc TTotvToxpocTop. ST I 0£OfA,eQoc (TOU, aupis, y,<xi
VTTep TTjg ocyiotg (Tou s>cy.Xr,<nxg Trig octto TrepocTcov eug TrepuTcov,
yjv 7rept£7roiri(rco tco Tifjuco ccifjiccTi tou XpKTTOU crou, OTTcog uutvjv
lo oicx,(puXcx,9r,g oc(r£icrTov ycoct cacXuduviO'TOVf ^%P' '^'J?" O'uvTBXeiocg
TOU oiiuvog' Koct UTTSp 7ro(,(T'^g eTTicrycoTrTjg TTjg op9oTopcou(rv!g tov
Xoyov Ty\g ocXr,9eicx,g. sti irapocKocXouusv o"g x.o(.i uirsp Trjg efjLTjg
TOU 7rpo<r(pspovTog (roi oudsviocg, rcoci urrep vrccvTog tou TTpecf^UTe-
piou, UTTsp Tuv diocx.ovct}v Koii TTocvTog TOU y.Xr,pou, Ivoc TTOCVTOCg
1.5 (ro(pi<rocg, jrvsufjiocTog ocyiou TrX'/jpucrvig. STt TrapocycocXou^sv ere,
KUpiB, UTTSp TOU (^OCO'tXiUg^ KOCl TUV BV UTTepO^I^ KCil TTOCVTOg TOU
(TTpoiTOTTBdou, IVOC eipTjveucovToci Toc TTpog v][je,ocg, oTTug sv vitruxtoi
Tcoci ofjiovota, oiocyovTsg tov ttocvtoc "XJ^ovov Tvjg (^covjg Yifx,uv, do^oc-
^ccf/,ev ere oioc Iritrou XpKTTou TTjg iX-mdog vjf/.uv. bti 7rpo(r(pepo-
Qo f/,sv (Toi jcoii UTTBp TTccvTuv TUV ocTT ociuvog suoipe(rT'y](rocvTCi)v croi
OCyiUV, TTOiTpiOipX^V, TTpO^pTlTUV, OiX.OClUV, OiTTOO'TOXCjOV, ^OCpTU-
puv, opcoXoyrjTcov, STTtcrycoTruv, 7rpecr(3uTepuv, otoiicovuv, UTrootoi-
Kovcov, ocvocyvoiXTTcov^ ij/aXrwi/, 7rocp9evuv, ^Vp^'^v, Xcx.i)Ccov, x,oci
7T0CVTUV COV OCUTOg B7rKrTU(r0C.l TOC 0V0fJ!.0CTDC. BTt 7rpO(r(pepOpcev (TOI
25 UTTep TOU XOCOU TOUTOU, IvcC OiVOCdsi^Yig OCUTOV Big BTTOCIVOV TOU Xpi-
(TTOU (TOU f3oC<nXBlOV IBpoCTBUfjLOC, sOvog OCyiOV' UTTBp TUV BV TTOCp-
vBvta, y.oci ocyvBioc^ UTTBp tcov xyipuv TVjg syocXyjo'iccg, UTTSp tuv bv
CBpcvoig yocpcoig vcui TB}Cvoyovioag,u7rep tcov vyjTTiuv tou Xocou (Tou,
OTTcog pcvjoevoi vjpcuv octtoI^X'^tov TTon^o'Yig. bti a^ioupcBv ctb aoci
30 UTTBp Trjg TTOXSCog TOCUTVig KOCI tcov BVOIKOUVTCOV, UTTBp TCOV BV ocp--
pUCrriOCig, UTTBp TOOV bv TTlKpOC OOUXbiOC, UTTBp TCOV BV B^opioiig,
UTTBp TCOV ey 01^f/,BU(r6l, UTTBp TTXbOVTCOV KOCl OOOtTTOpOUVTCOV' OTTCO^,
BTTlKOUpOg yBV^j 7T0CVTC0V f^OVjQog KOCl OCVTlXY^TTTCOp. BTI TTCCpOC'
KOcXoUpcBV (TB KOCl UTTBp TUV fXKTOUVTUV r^fXUg KCA dlUKOVTUV r,fJ(,OC^,
liturgia %>. Clcmenti^. 211
diX TO OVO^Oi (TOV, L/TTgp TCOU st^U OVTCOV KOCl 7fe7rAOiVrjf/,BV0JV OTTtag
£7ricrrp£il/'yig ocvrovg eig ocyocQov, koci rov Qvi^ov ocuruv Trpocvv^g.
BTi 7rocpoc}icx,Xovf/.sv (re koci vvrep ruv Kocrvj^oufA^evuv TTjg eKTcXvi-
(Tiocg^ jcoci VTTep rcov ^etfioc(^ofjcsvcov vtto tou ocXXorpiov, koh vyrep
Tccv e.v fx&Tocvoioc txoeX(puv '^pcuv' oirug rovg fxev rsXBiucrrig bv tv 5
TTKrrBi^ Toug ob KocQupKrvig bk TTjg BVBpyBiocg tou vrovTipov, tuv
6b TTjv ^BTocvoiocv 7rpo(rde^'-/i , koci cruy)(^ci)py](rv]g kch oojToig kdo,
'iflf/^iv Toc TrocpocTrTuy^ocToc v^^cov. BTi 7rpo(ripepoiJt,Bv croi kcci uyrep
Tvjg BVKpoccriocg tou ccBpog koci TVjg BV(poptoi,g toov JcapTruJv' oTrug
UVSXXBlTTUg IJ,BT0lX0Cfx[3c6V0VTBg TCOV TTUpOC (TOV CCyocduV, OtlVUfJLBV lo
0"£ 0C770il)(TTUg, TOV OlOOVTCC TpO(pYlV 7rCX,(TVI (rcX,pK(. BTI TfOCpDOCOC-
7\0\J^BV (TB JCOil VTTBp TOOV dl BVXoyoV OClTtOiV OtTTOVTCdv' OTTUg
ccT^ccvTocg vjf/,ocg oiocTyipyia'(x,g bv tyi BV(rB(3Bi(X., B7ri(rvvccya,y7ig bv
TYI (SoiCTlXBiOC TOV XpKTTOV (TOV, TOV QbOV 7r0C<TV!g OUCrQvjTTjg KDCl
vovjTTjg (pvcrsug, tov (3oicriXBug 7jiix,uv, xTpBTTTOvg, ocf/,Bfy(,7rTovg, 15
avsyaXi^TOvg' oti croi 7roc(roc oo'^oc, (TBJSoig yccci Bvx^ocpia-Tioc^ ti-
fA,7] Koci 7rpo(ncvv'/i(rig, tco TruTpi, Koii tu viu, koci tu otytco ttvbv-
^ctTi, Kui vw, Kcx,i ocBi^ KOii Big Tovg ocvBXXBiTTBig xoci octbXbv-
TTjTOVg oiiaivccg tuv oLitcvcav. koh Ttocg Xotog XsyBTU' a^VjV. Kcx,i
BTTlCTKOTrog BITTOCTW '/j Bip-^VVJ TOV ©SOV BlTj fJiBTOC TTOCVTCCV Vj^CfJV. '^O
Kxi TTccg Xccog XByBTco' koci jxbtoc tov TrvBv^ccTog (rov. koci
oiocicovog }C7ipv(r(rBTu ttuXiv.
Et< KOCi BTl OBTjQuUBV TOV &BOV CiOC TOV XpiO'TOV UVTOV,
VTTBp TOV Qupov TOV 7rpo(ncofM(r9evTog Kvpiu TOO ©ew, o'lroog
ocyoc^og Qzog TTpocrde^'^TOii ocvto oioc TVjg pcBO-iTBioog tov XpKTTov 25
ocvTOV Big TO BTTovpooviov oovTov (lv(not<rTV]piov, Big ocrpcrjV Bvoooiocg.
VTTBp TVjg BKKXvja-lOCg TOtVTTig KOCl TOV XOOOV OBI^UcopCBV, VTTBp 7T0L-
(Ty\g BTTKTKOTTyig^ TTOtVTOg TTpBcf^VTBplOV, TTOCCI^g TVjg BV XpKTTU
diocxoviocg }co(.i VTTvjpBcriocg, TTOcvTog tov TrXvipoo^ocTog TTjg bkjcXtj-
(Tiocg ^B'^QoofXBv' OTTug KVpiog TToiVToog diczTYipTjcrvi KOCl dtci(pvXot^ri. 3"
VTTBp ISoCCTiXbUV KUl TOOV BV VTrBpoyy] OB'^QufyCBV' iVOi BipYlVBVOOVTOCl
TOC TTpog Tjfjcoig, OTToog vipBfjiOv KOCl Tjcrv^iov (3iov B'XpvTBg^ oiooyoo-
fjCBV BV TTOC(ry\ BV(TB^B10C KOCl (TBl^VOTVjTl. TOOV OCyiOOV ^UpTVpOOV
fjLvyiuovBV(roofjLBv' OTfoog koivoovoi yBVB<rGoii TY,g oibXri(rBug uvtuv
212 liriirgia ^. Clcmcntio.
Ka.TCC^lCo9ufjLSV. UTTfip TCOV EV TTKTTSl CtVCtTTCiVriXIXiVUV Oirfiu^iV.
VTTBp TTjg €V}cpoc(na.g tuv ocepuv iccci TBXs(r(popioc,g rusv aocpTruv
Cirfiuuvj. virep ruv vio(puTi(Trcov d£Y,9u)[/.sv, orrug pi(iociuuu-
(Tiv sv TV, TTicrrei. ttocvtb; ut aXXuv 7rcx,poe.KoiXe(r9u<rocv. olvol-
5 (TTTjcroi/ r^uocq o Gsog ev tt, ^apirt <Tov' ocvoccrrocvTBg 6cx,VT0vg tco
06^ Cioc Tov XpKrrcv avrov TTocpoc^u^t^oc. X.0C1 ETTKncoTTo;
XeyBTu' Qsog fx-syocg koci pcsyuXcov.pcog^ f^syocg rr (3ovXr.,
y.ai Tipocrociog rcig epyoig, Qsog x,oct TrocTVjp tou ocyicu Troctdog
(TOV \y,(Tov tov (TUTrjpog Tipc^jv, evrt'cXBT^ov e(p Tipcxg koci eiri to
10 770i[xvicv (TOV Touro, 01 avTcv e^eXez^ eig do^ccv tov ovopLocTog
(TOVf }ca< a,yiDC(rcx,g r-pcuv to (Tupcx koci ttji/ ij^u^i/V KocToc^ict)(rou
icuQupovg yevoptsvovg utto TfocvTog pLoXv(rpiOV crocpy^og ycai ttvev-
pcocTogy Tv^eiv tuv 7rpGy,eipcsvuv ocyocucov, x,xt pcvjoevoc TjpLcov
Dcvotriov KpivYig, ocXXoc foo'/jQog rjpccov ysvov, oci/TiXt^TTTup, VTrep-
15 cc(r7TicrTrigy oioc tou XpirTov (rev' ^we^ ov croi doPoc, Tiut], octvog,
oo^oXoyioc, Evx^otpKTTioc, yioci Tto ocyiu TrvevpcoiTi, eig Tovg uiu-
vug. ocpcry Koii ij(.eT(x to TTocvTocg e<7re/v, ocpcvy oia,Kovog Xe-
ysTu' 7rpoo"p/di)^ei/' }ca.t c emo'y.OTrog 7rpo(T(po)VYi(rocTO) tco Xotto
ovTu. TDC ocyioc Toig uyioig. Koti c Xocog VTrocKcveTco' eig ocyiog^
20 slg Kvpiog, slg Ii^o'ovg XpKTTog, eig oo^ocv Qeov jrocTpog, evXoyvj-
Tog eig Tovg uiuvocg. ocpi'/jv. ooPa, ev v^^iCTcig ©eu, koci evrt
yyjg eipyivf;, ev ocvSpuvrotg evdoxioc. ' ncocvvoc tco v;co Aocfcid' ev-
Xoyr^pcevog epy^opievog ev ovopcocTi Kvpiov, Seog Kupiog, kdci evre-
(pocv'n r,pciv' rio'avvoc ev Toig VTl/KTTOig. >cui ustoc tovto pteToc-
25 Xapif^aveTu eirKrycoTTog, eTreiTcc ol TrpecrfiVTepoi, ycoci cl oicx.-
y,ovoi, ycoci VTrodiocKovot, koci ot ccvccyvct:(rTUi, koci ol t^ocXtui, koci
ot cc<Ty,YiToci, Kui ev Tocig yvvociriv oti OtuKoviO'a'ui, jcui on Trocp-
oevoi, ycoci at ^Tipca, eiToc toc TTociOicc, icoci TOTe vrocg Xocog
y.uToc TOi^iv pceToc ocioovg x.oci evXoc(2eiocg ocvev ^opvjcov. koci
y^ pcev eTTKrKOTTog oidoTu tvjv 7rpoT(popocv, Xeycov' (rupLOc XpLCTTov.
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.
(Jt^f^^
University of California Library
Los Angeles
This book is DUE on the last date stamped below.
.^hone Renewals
310/8215-9188
QL APR 1 ajflf'
Jiiillillillliilliilrlll ij^lil^li'jj*^
L 006 130 695 7
UC SOUTHERN REGIONAL LIBRARY FACILITY
AA 000 780 890 o