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XDe mtitnt %it\ttQv of tfte 
 
 a 2 
 
1,onOon 
 HENRY FROWDE 
 
 OXFOBD XnTIVXiBSITT FBESS WABEHOTTSE 
 7 FATEBNOBTES BOW 
 
%f^t mtitnt Utturgp of tje Cljurcl) 
 of engiatin 
 
 According to the uses of Sarum York 
 
 Hereford and Bangor and the 
 
 Roman Liturgy arranged 
 
 in parallel columns 
 
 with preface 
 
 and notes 
 
 if 
 
 BY 
 
 WILLIAM MASKELL, M.A. 
 
 THIRD EDITION. 
 
 AT THE CLARENDON PRESS 
 1882 
 
Contents. 
 
 PAGE 
 
 'T^HE Preface j 
 
 -*- Ordinarium missse 2 
 
 Canon missse . . . . . . , . .112 
 
 Additional note 209 
 
 Cautelae missae 238 
 
 De modo exequendi officium dominica prima in adventu . 248 
 Modus induendi pontificem . . . . . -257 
 Quae sunt dicenda induendo et esuendo episcopum . 259 
 
 Prsefationes 263 
 
 Benedictiones episcopales . . . . . 270 
 
 Oraiioaes ad miscendum, &c. 273 
 
 Missa pro rege . 275 
 
 Liturgia S. Clementis 281 
 
 The Order of the Communion, 1548 . . . . .294 
 The Supper of the Lorde, IS49 ..... 303 
 Index , . . .• 335 
 
y y 
 
 i^reface^ 
 
 CHAPTER I. 
 
 IN the admonition entitled Concerning the 
 Service of the Church which succeeds if 
 indeed it does not rather form a part of 
 the preface to the present book of Common Prayer 
 of the reformed church of England, we find the 
 following : — 
 
 " And whereas heretofore there hath been great 
 diversity 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 Lincoln ; now from henceforth all 
 the whole realm shall have but one use." 
 
 In this passage the word heretofore does not re- 
 late to the time Immediately preceding the last 
 review of the common Prayer book in 1662, for 
 during more than one hundred years (with the ex- 
 ception of the period of the rebellion and the as- 
 cendancy of presbyterlans and independents) there 
 had been only one use of saying and singing In 
 English parish churches. We must go back to the 
 beginning of the reign of queen Elizabeth, and 
 beyond that again to the year 1549, when the first 
 book of king Edward the sixth having been ap- 
 proved by convocation was put forth and enjoined 
 by the authority of the parliament and the crown. 
 We find in the preface to that book almost word 
 for word the same injunction or admonition. 
 
 b 
 
ii Ipreface, 
 
 So, the " Act for the uniformity of publick prayers, 
 and administering the sacraments and other rites 
 and ceremonies, &c. in the church of England" 
 (14 Car, II.) begins : "Whereas in the first year of 
 the late queen Elizabeth, there was one uniform 
 order of common service and prayer, and of the 
 administration of the sacraments, rites, and cere- 
 monies of the church of England." And the act 
 alluded to, the first of Elizabeth, refers in like manner 
 to the last year of Edward the sixth, declaring that 
 then also there was " one uniform order." These 
 statutes, we may therefore say, recognise the pre- 
 vious existence of various allowed forms or uses. 
 
 There are certainly some who very imperfectly 
 understand what is meant by these old uses of the 
 church of England; they have often remarked the 
 passage which I have quoted from the preface to 
 the Prayer book, and would be glad to learn some- 
 thing about it.^ Wheatley and Shepherd, authors 
 generally appealed to, pass over witliout remark 
 "the Preface:" the latter however^ in his intro- 
 duction 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 chiu-ch. 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 
 
 ' I leave this passage as it common Prayer book, giving 
 
 stood in the second edition of much evidence of research and 
 
 this book, in 1846; since that enquiry, 
 time a good deal has been written * Introduction, p. xxxvii. 
 and published about the English 
 
Preface* iii 
 
 upon the passage. Bishop Mant In his selection of 
 what he calls "notes" upon the common Prayer 
 has referred to Sparrow and Dr. Burn, who give 
 no further information upon the subject ; except 
 indeed that Osmund, bishop of Salisbury about the 
 year 1070, was the compiler of the use of Sarum. 
 
 There are many, again, who are better informed 
 but yet have never had an opportunity of examining 
 any copies of the old service books which still exist, 
 whether from living at a distance from public libra- 
 ries or from some other cause. Nearly forty years 
 ago [1844] in the preface 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 unaccept- 
 able. Let me now add [1882], I trust without 
 presumption, that my expectations have been amply 
 realised. 
 
 I have alluded to the difficulty of obtaining access 
 to these old books. So rare are they that except 
 in the libraries of the universities of Oxford and 
 Cambridge, and the British museum, it is almost 
 Jiopeless 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 ob- 
 tain more than a mere smattering of knowledge 
 about it, it can be only after a careful examination 
 and comparison of the many volumes among which 
 anciently the offices of the church of England were 
 distributed. 
 
 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. 
 
 b 2 
 
iv preface. 
 
 Of late years the demand for them has increased 
 tenfold, and their price 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 characterised the clergy of an age, which 
 has been emphatically and most justly styled by a 
 late bishop of the diocese of Salisbury* in his visita- 
 tion charge "an unlearned age." And it could not 
 but be so : for a chief object of enquiry, when men 
 began to awake to the need of knowing something 
 of the history, doctrines, and ritual of the middle 
 ages, certainly would be into the faith and practice, 
 into the observances and the worship of their 
 church, before as well as since the sixteenth cen- 
 tury. In the pursuit of this, they would be no 
 longer content to rely upon garbled extracts or the 
 unfounded representations of ignorant and prejudiced 
 or slanderous historians.* 
 
 Before the reformation the public offices of the 
 church of England were not contained, as they now 
 are, in one volume but in many: they were per- 
 fectly distinct from each other, and intended for dif- 
 ferent purposes. There seems to be no necessity to 
 supply here a description of these numerous books, 
 as I have examined at considerable length the whole 
 subject in a dissertation prefixed to another work, 
 the Monumenta ritualia. It must therefore be suf- 
 
 ' Bishop Denison, in his pri- see no reason for altering the 
 
 mary charge. opinion which I then expressed, 
 
 * Attached to this passage in though I do not think it neces- 
 the first edition of " the ancient sary to repeat it. The place re- 
 liturgy" was a note, specifying ferred to is the second chapter 
 as an example a writer at that of his Constitutional history of 
 time still living, Mr. Hallam; England. 
 and I allude to it because I 
 
Preface. v 
 
 ficient to refer the reader there, and extract one 
 passage only from an edition of a Portiforium se- 
 cundum umm Sarum, published by Grafton and 
 Whitchurch in 1544. This has at the beginning 
 a privilege and licence 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 antiphoner, 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 celebra- 
 tion of the holy communion. 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 necessary for the more solemn 
 performance of the liturgy in choir, and with the 
 full attendance of the officiating priest and his 
 subordinate ministers. 
 
 Before we pass on, I propose 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 unquestionably 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 as regards music, 
 when we speak of the use of the church of Salisbury, 
 or of the church of York, or Hereford, not only 
 need we not include the chants, but rather, if we 
 wish to be precise, altogether exclude the considera- 
 tion of them. 
 
 It has been said upon the other hand by writers 
 who take a different view, that the primary meaning 
 
vi IPteface. 
 
 of the passage from the preface to the Common 
 Prayer book, before quoted, " Whereas heretofore," 
 &c., is " with reference only to the various uses of 
 plain-tune in the several cathedral choirs," and it 
 has been doubted " whether there ever was a Lin- 
 coln use in any other sense than a different mode 
 and practice of chanting." 
 
 When, however, 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 Salisbury or York and compare them, 
 we find most important 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. In many office 
 books, the horae for example, the notation is almost 
 always omitted. As I have just said, there are 
 numberless variations which constitute the use and 
 distinguish the services of one church from those of 
 another ; viz. different prayers ; different arrange- 
 ments of them ; different ceremonies to be ob- 
 served 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 office books, and have no 
 necessary reference to its mode of intonation. The 
 diocese of Ely, for example, might observe the use 
 of the church of Sarum and nevertheless adopt the 
 music, supposing (that is) that there were material 
 differences between the two, of the church of York. 
 Or it might retain some parts of both styles or 
 modes of singing with other intonations proper to 
 itself : all which would have no influence upon the 
 use, properly so called, observed by the church of 
 Ely. But if, upon the other hand, a part of the 
 
Preface. vii 
 
 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 an- 
 other ; this would constitute a new use, viz. of the 
 church of Ely. I do not speak of one or two and 
 trifling differences ; for these might allowably fall 
 under the head of peculiarities. 
 
 In an improper and wide sense we may include 
 under certain circumstances the mode of intonation 
 adopted and ordered by any church in its use. 
 Thus, we cannot separate the notation of a noted 
 manual or missal of the church of Salisbury from 
 the use of that church at the time when the parti- 
 cular volume, which we may be examining, 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. 
 So, again, at different periods during the thirteenth 
 and fourteenth centuries the music may have varied 
 very materially, and yet the use of the church of 
 Salisbury have continued one and the same. 
 
 The references which the rubrics, especially of 
 the manual, frequently make to notation affect not 
 as it appears to me the question in dispute. Some 
 cite, as a proof that the music must necessarily be 
 included within the meaning of the term " use," 
 such directions as " omnes orationes dicuntur cum 
 'Oremus' sub tono praedicto ;" or " dicat sacerdos 
 sub tono consueto ;" or "cum cantu sequenti;" or 
 " dicat sacerdos orationes sequentes sub tono lec- 
 tionis ;" or, once more, " dicat in more praefationis." 
 But the ecclesiastical tones to which these rubrics 
 refer either immediately follow or precede them ; 
 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 
 
viii Jpreface* 
 
 tone in all the dioceses which adhered strictly to the 
 use of the church of Sarum or of York. These 
 rubrics do not prove in every instance that the same 
 music was necessarily to be followed, as were the 
 integral portions of the public offices which made 
 up the " use." 
 
 It may possibly be going too far to deny that the 
 title " secundum usum Sarum," or "ad usum ec- 
 clesiae Eboracensis," or " Herfordensis," prefixed to 
 a breviary, or hymnal, or psalter, signifies some- 
 times in the printed books not the prayers only but 
 the mode of singing authorised at the time in those 
 dioceses; but then such books must be noted. If 
 they do not contain the music (which is sometimes 
 the case even with psalters and graduals) they would 
 still be quite as properly and with the title also 
 " secundum usum " of this or of that church ; and 
 in its strict 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. The psalter, for example, according 
 to the use of any church is entirely independent of 
 the tones which may accompany 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 manuscript ; and therefore affords an additional 
 
Preface* ix 
 
 and not a light proof why we must not argue hastily 
 from such expressions as " cum tono sequent! " 
 and " dicatur hie cantus." Yet, in the same way, 
 we occasionally find in manuscripts the services of 
 festivals of late institution, such as of St. Osmund, 
 or of the transfiguration, or of the visitation of the 
 blessed Virgin, fully arranged and determined upon 
 "secundum usum;" but the music not written in, 
 although the proper lines and spaces may be left 
 for it. 
 
 In the sense in which I have above explained it, 
 we find the term use employed by the ritualists. 
 It will be unnecessary for me to cite more than one 
 example, from Gavantus ; who, describing what is 
 meant by the breviary according to the use of the 
 church of Rome, says it is so called because it con- 
 tains the prayers authorised by that church : and 
 Immediately before, in a fuller explanation, he parti- 
 cularises the lessons, the psalms, hymns, legends, 
 &c., and the rubrics by which each day's office is to 
 be ascertained ; but not one word does he add which 
 has reference to the music. ° 
 
 Not improbably much of the doubt which has 
 been thrown over the term " use " has arisen from 
 the frequent occurrence of the verb canto : " 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 very eminent 
 writer : " cantare missam priscorum phrasi illi dice- 
 bantur, qui sine cantu et privatim celebrabant."^ 
 So again Mabillon after citing a particular canon 
 
 ' Thesaurus sacr. rit. torn. ii. De lit. Gall. p. 3^9. 
 p. 10. Compare Mabillon, Dis- * Bona, lierum liturg, lib. i. 
 quisilio de cursu GalKcano, § i; cap. xiii. 5. 
 
X Ipreface. 
 
 adds : " verbum canendo interpretor de privata re- 
 citatione, nee aliam interpretationem sequentia pa- 
 tiuntur."^ Thus an old " Expositio missee" edited 
 by Cochleeus* says: "prima autem oratio super 
 corpus Christi futurum secreta dicitur, et secrete 
 canitur:" and the margin explains this to be "se- 
 creta oratio legitur." Once more, a passage in the 
 " defensorium 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 offi- 
 cium 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 ex- 
 amples of this sort If the reader wishes to ex- 
 amine the question further I would recommend him, 
 among other books, especially to read the disser- 
 tation of Mabillon de cursu Gallicano to which 
 reference has already been made, and 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 ex- 
 pression in the passage in the preface to the com- 
 
 ' Be cursu Gallicano, § 46. ' The reader will find the whole 
 
 Gerbert, de musica, torn. L p. of that important treatise printed 
 
 326, cites the same canon, and in the second volume of the 
 
 explains it " de privata horarum Monumenta ritualia. 
 canonicarum recitatione." See " See also Perrone, Pralect. 
 
 also pp. 355, 559, &c. iheol. torn. 7. p. 383. 
 
 ' Spec. ant. devotionis, p. 1 40. 
 
IPrcface* xi 
 
 mon 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 uniformity in singing also 
 throughout the realm : but, whatever they may have 
 meant by the words just quoted, I think that it is 
 quite clear that the first common Prayer book 
 of king Edward was .not aimed at the abolition of 
 varieties of music but of a variety of prayers, and 
 rites, and ceremonies. This last object was thoroughly 
 effected. A diversity of singing nevertheless con- 
 tinued, not only in different dioceses but also in 
 different churches of the same diocese : and at pre- 
 sent there does not seem to be any rule, except the 
 precentor's pleasure, even for the daily singing in 
 a cathedral. Nevertheless, no one would suppose 
 that the preface to the common Prayer is evaded 
 or the act of uniformity is broken by this custom, 
 whatever may be said of other practices. Merbecke 
 (as is well known) about a year after the publication 
 of the first Book tried something of the sort which | 
 the reformers merely hinted at ; but his book was 
 unauthorised, limited in its impression, and so far ! 
 as we know never reached a second edition -^^ which 
 necessarily must have been the case, if the demand 
 for the book had been great in consequence of some 
 authoritative order which enjoined it. Elizabeth in 
 her injunctions, which were supplemental to her act 
 of uniformity, and so far as they might have had 
 any authority were grounded upon an especial clause 
 in that act, attempted to supply the deficiency : yet 
 these did not insist on a particular or one mode of 
 
 " See the statement of a doubt tation on service books, Monu- 
 about this in a note to the disser- menta rilualia, vol. i. p. xxv. 
 
xii Preface* 
 
 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 
 division of their respective volumes ; but by far the 
 most important. In examining them the student 
 must bear in mind that although he may have ex- 
 pected to find greater and more numerous varia- 
 tions between them, such variations were not likely 
 to occur, even in so large a proportion, in the or- 
 dinary and the canon. These, especially the last, 
 were parts of the Divine Service which were stu- 
 diously guarded against alterations, additions, or 
 omissions : and even the changes of single words 
 and differences of arrangement which he will find in 
 them constitute, as decidedly as far more consider- 
 able 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, compared between themselves or with 
 the 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 any 
 
 '^ The forty-ninth of these in- signementes of levynge but that 
 
 junctions declares that " because the same so remayne. And that 
 
 in dyvers collegiate and also there bee a modeste and des- 
 
 some paryshe churches hereto- tyncte songe so used in all partes 
 
 fore, there hath ben levynges of the common prayers in the 
 
 appointed for the mayntenaunce churche : that the same maye be 
 
 of men & chyldren to use syng- as playnelye understanded, as if 
 
 ing in the church, by meanes it were read without singing." 
 
 whereof the lawdable science of Injunctions geven by the qtunes 
 
 musicke hath ben had in estima- maiestie. Imprinted by 
 
 tion and preserved in knowledge: Jugge and Cawood, anno 
 
 the quenes maiestie . . . wylleth m.dxix. Reprinted in Card- 
 
 and commaundeth, that fyrste no well, Documentary annals, 
 
 alteration be made of such as- vol. i. p. 196. 
 
Preface. xiii 
 
 previous acquaintance with such subjects, before an 
 actual examination of the English missals, would 
 have entitled us to expect 
 
 To attempt even a sketch of the innumerable va- 
 riations which existed in other parts of the English 
 missals would be far too extensive a subject of en- 
 quiry. But take for example some masses near the 
 beginning of the sanctorale according to the uses of 
 the churches of Salisbury and York. The first ser- 
 vice is that of the vigil of St. Andrew. In this the 
 psalm, the verse after the gradual, one of the se- 
 crets, and one of the post-communions are different. 
 Upon St. Andrew's day, the psalm again differs. 
 Upon St. Thomas's day, the gradual, the offertory, 
 and the post-communion are different. Upon the 
 feast of the conversion of St. Paul, the introit, the 
 psalm, the sequence, and the post-communion. Upon 
 the feast of the purification, the sequence, tract, 
 offertory, and secret. 
 
 Or again, compare one or two services from the 
 commune of the missals of Hereford and Bangor. 
 The services " In natali unius martyris et pontificis " 
 agree only in the epistle and gospel. For " many 
 martyrs" different lections, graduals, secrets, and 
 communions are appointed. And, once more, in 
 the service for a confessor and bishop, the tract, 
 offertory, communion and post-communion are dif- 
 ferent. 
 
 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, epistles, gospels, sequences, graduals, &c. 
 proper tp the great festivals and fasts, the Sundays, 
 and to occasions when the Church offered up espe- 
 cial prayers in behalf, for example, of the king or in 
 the time of any dearth or pestilence. These were 
 
XJV 
 
 IPteface* 
 
 of course used, at least many of them, only once a 
 year ; but the ordinary and the canon were daily 
 said. 
 
 In these latter, moreover, were contained those 
 rites which have been held from the earliest times to 
 be essential not only to the valid but to a right or 
 proper consecration of the holy eucharist. The 
 several collections by Asseman, Renaudot and others, 
 of liturgies which have been used in different patri- 
 archates of the catholic church, contain those por- 
 tions which are edited in the present volume : the 
 other parts of many are altogether lost, and possibly 
 some of the earlier liturgies had little else beside.^' 
 
 " All that part (says bishop 
 Rattray, speaking of the liturgy 
 of St. James) which precedes the 
 anaphora, both in this and the 
 other ancient liturgies, is a later 
 addition to the service of the 
 church, as appears from the ac- 
 count given thereof by Justin 
 Martyr, from the Clementine li- 
 turgy, and from the nineteenth 
 canon of the council of Laodi- 
 cea. By comparing of which 
 with other ancient authorities, 
 we plainly find that the service 
 of the church began with read- 
 ing of the scriptures, intermixed 
 with psalmody; after which fol- 
 lowed the sermon. Then the 
 aKpoiifuvoi and amaroi, the hearers 
 and unbelievers, being dismissed, 
 there followed in order, the bid- 
 ding prayer of the deacon, and 
 the collect of the bishop, first 
 for the catechumens ; then, after 
 they were dismissed, for the ener- 
 gumens; and after they were 
 dismissed for the competentes 
 or candidates for baptism ; and 
 
 lastly, after dismissing them like- 
 wise, for the penitents. Then, 
 all these being dismissed, the 
 missa fidelium, or service of the 
 faithful, began with the eu^^ S'" 
 iTUim^s, the silenl or mental prayer, 
 which is the first of the three 
 prayers mentioned in the Lao- 
 dicean canon; the second and 
 third are said to be Sia irpom^a- 
 vr)<r€tas. And these are the «ux°* 
 
 Koivai Koi imep eavrmv — Koi aXXcDV 
 Ttavraxov Travrav in St. Justin. 
 
 Then, after the priests washing 
 their hands, and the kiss of 
 peace and the ju^ns. Kara twos, 
 the deacons brought the B&pa, 
 the gfts 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 St. fames, 
 pref. 3. 
 
Ipreface. xv 
 
 As I shall have occasion presently to observe, so 
 here also I may remind the reader, that the sacra- 
 ment of the eucharist was never, since its institution, 
 administered without the due observance of certain 
 appointed ceremonies and prayers. These of course 
 would be characterised during the first century of 
 the existence of the church by a greater simplicity 
 than in after years : and this, solely because many 
 just reasons for the addition of other prayers and 
 rites had not arisen, or they could not from the 
 violence of persecution be allowed their due weight. 
 But as time went on, and the roll of the saints and 
 martyrs increased, commemorations of them were 
 added, and collects, and hymns, and antiphons were 
 increased in number, and the faithful sought to show 
 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 celebrate her mysteries in secret 
 places, and hurriedly, and with the constant dread of 
 cruel interruption. 
 
xvi preface. 
 
 CHAPTER II. 
 
 THE chief liturgies which have been pre- 
 served are those which are called St. 
 James's, St. Mark's, St. Chrysostom's, St. 
 Basil's, the Roman, and preeminent above all these, 
 of an acknowledged greater antiquity than any, the 
 Clementine.^* As this liturgy of St. Clement is 
 reprinted at the end of the present volume it seems 
 necessary that I should make one or two remark^ 
 by which it is to be hoped the reader will be able to 
 form some opinion of 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 not merely decisions upon 
 the doctrine of the sacrament of the blessed eucha- 
 rist but an accurate form of rites and ceremonies 
 and prayers ; in short, a liturgy, according to which 
 it should be administered : and that this still exists 
 either in the liturgy of Antioch, or Alexandria, or 
 Rome. Those who. hold this opinion chiefly rely 
 upon a passage in a treatise, generally attributed to 
 Proclus bishop of Constantinople in the fifth cen- 
 tury, in which the writer states that the apostles 
 whilst they were together at Jerusalem, before their 
 dispersion into various quarters of the world, were 
 accustomed daily to meet and celebrate the holy 
 communion; "et cum multam consolationem in mys- 
 
 " " The liturgy of Clemens, the most ancient of those extant" 
 Bishop Bull, vol. 2. p. 77. 
 
preface* xvii 
 
 tico illo dominici corporis sacrlficio positam reperis- 
 sent, fusissime, longoq'ue verborum ambitu missam 
 decantabant." " St. Chrysostom also (cited by car- 
 dinal Bona) in his twenty-seventh homily enquires : 
 "cum sacras ccenas accipiebant apostoli, quid turn 
 faciebant ? nonne in preces convertebantur et hym- 
 nos ?" 
 
 On the other hand it has been argued that the 
 founder of each patriarchal church required his con- 
 verts to observe some certain rites which were es- 
 sential to the validity of the sacrament, and left 
 them at liberty to add to these other prayers and 
 ceremonies as they might think proper. One thing 
 is very certain ; that the holy scriptures give us 
 little information upon the subject : the institution 
 of the holy eucharist is related by three of the evan- 
 gelists, and by St. Paul in the first 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 mannef" that he took the cup, and 
 blessed it, and said "This is my Blood:" but 
 whether any more words were used in blessing is 
 not recorded. 
 
 We cannot doubt that there was some form ob- 
 served in the first communion which was celebrated 
 by the apostles after the resurrection of their Lord ; 
 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 command : 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 
 
 " See the whole passage cited 94; and in Bona, Rerum liturg. 
 in Gerbert, De caniu, torn. i. p. torn. i. p. 75. 
 
 c 
 
xviii Preface, 
 
 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 increase 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 same epistle before 
 spoken of to the Corinthians, and upon the very 
 subject of the eucharist, he adds "and the rest will 
 I set in order when I come."^^ 
 
 There is a famous passage of Gregory the great : 
 in which it has been said that he asserts, and there- 
 fore he has been called in to prove, that the apostles 
 used no other prayer or ceremony than the Lord's 
 prayer only. The words of St. Gregory are : " Ora- 
 tionem dominicam idcirco mox post precem dici- 
 mus, quia mos apostolorum fuit, ut ad ipsam solum 
 modo orationem, oblationis hostiam consecrarent. 
 Et valde mihi inconveniens visum est, ut precem, 
 quam scholasticus composuerat, super oblationem 
 diceremus, et ipsam traditionem \forte orationem] 
 quam redemptor noster composuit, super ejus corpus 
 et sanguinem non diceremus."" But all writers 
 
 " Ch. xi. ver. 34. Conf. van celebrari deberet non exprimunt. 
 
 Espen, Jus cedes, pars ii. sect. i. Nemo tamen Christianus dubi- 
 
 tit. V, and St. Augustine, Epist. tavit, quin eamdem edocti fuerint 
 
 liv. § 8. Also the place in Re- a Domino apostoli, ut alia om- 
 
 naudot, " Verba Christi ad apo- nia quae ad religionem Christia- 
 
 stolos, hoc facile in meam com- nam constituendam pertinebant. 
 
 memoralionem, praeceptum cele- Ab apostolis acceperunt illam 
 
 brandae ex institute Christi eu- eorumdiscipuli,"&c. DisserL^.2. 
 charistiae continent : formamqua " Lib, ix. epist. 12. 
 
Preface. xix 
 
 agree (liiat is, supposing the passage not to be 
 corrupt) either that this assertion of St. 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 apostles, but that they did not 
 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 conse- 
 crationis." 
 
 That something must be understood to qualify 
 the statement of St. Gregory is clear from the ac- 
 count of a very ancient writer, the author of the 
 Gemma animcB: "missam in primis dominus Jesus, 
 sacerdos secundum ordinem Melchisedech, instituit, 
 quando ex pane et vino corpus et sanguinem suum 
 fecit, et memoriam sui, suis celebrare hsec praecepit : 
 banc apostoli auxerunt, dum super panem et vinum 
 verba quae Domimis dixit, et dominicam orationem 
 dixerunt Deinde successores eorum epistolas et 
 evangelia legi statuerunt, alii cantum, et alii alia 
 adjecerunt qui decorem domus Domini dilexerunt."^" 
 And another, Walafrid Strabo, who lived some cen- 
 turies earlier and not long after St. Gregory, speak- 
 ing of the practice of primitive ages " primis tem- 
 poribus " declares that although the eucharist was 
 then celebrated with more simplicity than after- 
 wards, yet " praemissa oratione dominica, et sicut 
 ipse Dominus noster praecepit, commemoratione pas- 
 sionis ejus adhibita eos corpori dominico communi- 
 casse et sanguini, quos ratio permittebat."^^ 
 
 ^' Tom. i. p. Jg. °^ De rebus eccles. cap. xxii ; 
 
 " Opera, torn. ii. p. 82. Bill. pcUrum auci. torn. i. p. 
 
 ■'■'' Lib. i. cap. 86. 680. 
 
 C 2 
 
XX Preface. 
 
 Or again, the whole place from St, Gregory is 
 made agreeable to every other testimony of anti- 
 quity by rendering the word "ad" in the sense of 
 "post;" of which examples might be found in the 
 best writers. The pope would therefore merely 
 intend to say that before the consecration of the 
 sacred elements the apostles were accustomed to 
 repeat only the Lord's prayer, and afterwards con- 
 secrate the eucharist. This interpretation 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 night and in places the most 
 obscure, the blessed eucharist was administered with 
 the fewest possible rites, and even the accustomed 
 and almost necessary prayers were abbreviated. 
 These were extraordinary cases which afford no 
 argument against the general tradition up to the 
 apostolic age. Justin Martyr, presently to be quoted, 
 is a sufficient evidence that the earliest form could 
 not have been very short To this we may add the 
 text from the first epistle of St. Paul to Timothy, 
 which all the best commentators agree relates to 
 the celebration of the eucharist, as another witness : 
 " I exhort therefore that, first of all, supplications, 
 prayers, intercessions, and giving of thanks be made, 
 
 ** Muratori, after citing the We must not fail to remember 
 
 passage from St Gregory, adds: the cause of the pope's epistle, 
 
 " Quum sine tabulis ac testibus and that St Gregory was merely 
 
 id ab eo afiSrmatum fiierit, con- answering a complaint made by 
 
 sensum minime extorquet a no- some Sicilians as to the position 
 
 bis. Et praecipue quod aliter of the Lord's prayer in the canon: 
 
 senserint antiquiores ecclesiae whether it ought to be said be- 
 
 patres." Dissert, de rebus lit. fore or after the consecration of 
 
 coL 10. the elements. 
 
Preface* xxi 
 
 for all men ; for kings, and for all that are in autho- 
 rity." ^a^ Neither must we forget that the first Chris- 
 tian disciples, whether jews or gentiles, had been 
 accustomed to the observance of many ceremonies 
 and long prayers. There seems therefore little 
 reason to believe, even if we had no evidence upon 
 the other hand, that the apostles would so far oppose 
 the prejudices of new converts 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 ;" with the addition 
 simply of the Lord's prayer. 
 
 I have delayed to examine at some little length 
 the above assertion of St. Gregory on account of 
 the importance which by many writers has been 
 attached to it ; especially by those who are always 
 anxiously on the watch for every shadow of argu- 
 ment by which they can hope to controvert the 
 steady voice of all antiquity, which declares that 
 from the time of the apostles downwards some form, 
 some liturgy, was always used in every part of the 
 catholic Church. The variations in the ancient 
 liturgies scarcely allow us to suppose that the same 
 form was at first enjoined exactly in all the churches ; 
 but their constant agreement in substance and their 
 uniform observance in nearly the same order of some 
 particular rites make it certain that the apostles did 
 at any rate require that order and declare that those 
 rites are essential. We cannot trace the establish- 
 ment of these rules to any canons of councils, nor 
 can we name any age or place in which they were 
 not observed; so that the rule of St. Augustine 
 comes in, with a force not to be resisted : " Quod 
 universa tenet ecclesia, nee a conciliis institutum sed 
 
 ^' Ch. ii. ver. i. 
 
XXll 
 
 Ipreface. 
 
 semper retentum est, non nisi auctoritate apostolica 
 traditum rectissime creditur."^* 
 
 Hence (manifest interpolations having been re- 
 moved) there are few differences in the ancient 
 liturgies which may not be attributed to the legiti- 
 mate 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. 2* That there should have been an exact 
 
 ** De baplismo, lib. iv. cap. 
 24. 
 
 '^^ "Etsi nulla supersit cum oc- 
 cidentalium, turn orientalium ec- 
 clesiarum liturgia, quas eamdem 
 omnino faciem retineat, quam 
 primis saeculis Christianas reli- 
 gionis sortita fuit : certum tamen 
 est, vel ipsis iis saeculis incraen- 
 tum sacrificium celebratum sem- 
 per fuisse, at preces et ritus, hoc 
 est liturgiam adhibitam in ac- 
 tione, quae omnium praestantis- 
 simum mysterium complectitur. 
 Accesserunt sensim aliae preces, 
 orationes et ritus pro diversa 
 episcoporum pietate et ingenio," 
 &c. Muratori, Dissert, cap. ix. 
 119. 
 
 "At nihil simile circa liturgias 
 orientales et occidentales obser- 
 vari potest, cum omnes inter se 
 ita conveniant, ut ab uno fonte, 
 apostolorum scilicet exemplo et 
 praeceptis ad omnes ecclesias 
 perm.anasse certissime agnos- 
 cantur. Neque aliunde tanta in 
 sanctissimis mysteriis celebran- 
 dis conformitas, quam ex com- 
 muni et omnibus nota traditione 
 nasci potuit, cum Jacobus, qui 
 antiquissimus eorum est, quorum 
 
 nominibus liturgiae insignitae sunt, 
 nihil praeceperit de vino aqua mis- 
 cendo, de pronunciandis verbis 
 Christi Domini, de invocando su- 
 perdona propositaSpiritu sancto, 
 demittenda absentibus,aut aegro- 
 tantibus eucharistia, ut nee de 
 multis aliis, quae tamen ubique 
 recepta fuisse et usu quotidiano 
 ecclesiarum frequentata negari 
 non potest. Nihil princeps apo- 
 stolorum Petrus, aut Antiochiae, 
 aut Romae scripsisse legitur, ni- 
 hil Paulus, nihil alii : sed qaod 
 acceperant a Domino idem tra- 
 debant novis Christianis. Multo 
 minus Basilius et Chrysostomus 
 novas ofFerendi sacrificii eucha- 
 ristici formas instituere poterant: 
 ut neque a Gelasio primum aut 
 a Gregorio magno Romana 
 missa, neque ab Ambrosio Am- 
 brosiana, Gothica a Leandro, 
 GaUicana vetus a Gallicanis epi- 
 scopis factae sunt. Verum cum 
 nota esset omnibus vetus et apo- 
 stolica forma, quae paucis verbis 
 constabat, earn omnes secuti 
 sunt, nee ab ea recesserunt : ora- 
 tiones quae inter sacra diceban- 
 tur, cum multae essent, selege- 
 runt, novas etiam addiderunt. 
 
Preface* xxiii 
 
 agreement, both in words and ceremonies, cannot 
 be expected; but the varieties were not of such 
 consequence nor in so great a number as to affect 
 the unity of the faith : " Multa pro locorum et ho- 
 minum diversitate variantur" says Firmihan in his 
 epistle to St. Cyprian " nee tamen propter hoc ab 
 ecclesiae catholicae pace atque unitate discessum est." 
 They who will not acknowledge any agreement, 
 because in some matters of less consequence they 
 find much variety, might as well expect a sameness 
 throughout the world of civil rights, and customs, 
 and observEinces. Not so argued one of our own 
 archbishops, St. Anselm : " Queritur vestra reve- 
 rentia de sacramentis ecclesiae : quoniam non uno 
 modo fiunt ubique, sed diversis modis in diversis 
 locis tractantur. Utique si per universam ecclesiam 
 uno modo et concorditer celebrarentur ; bonum esset 
 et laudabile. Quoniam tamen multae sunt diversi- 
 tates, 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 dis- 
 corditer cum scandalo damnandas. Habemus enim 
 a Sanctis patribus, quia si unitas servatur charitatis 
 in fide catholica, nihil officit consuetudo diversa. 
 Si autem quaeritur unde istae natae sunt consuetu- 
 dinum varietates : nihil aliud intelligo, quam hu- 
 manorum sensuum diversitates." ^^ 
 
 It is not possible to say whether, if the reformation 
 
 tandemque ne perturbatio inter parealsoSt.Augustine, £]*w/. 54; 
 
 fideles nasceretur, quasdam per- St. Jerome, Epist. 28; and Ivo 
 
 scripserunt, et haec origo fuit di- Carnotensis, Epist. 2. Also Ca- 
 
 versifcatis liturgiarum." Renau- talani, prolegomena in Pontif. 
 
 dot, vol. i. 14. Rom. cap. ii. 6; Azevedo, De 
 
 "^ Ad Waleranni querelas, re- divino officio, exercit. x ; Pinius, 
 
 sponsio; Opera, p. 139. Com- De Mozar. lit. cap. i. § i. 
 
xxiv Preface. 
 
 had not taken place bringing with it the new common 
 Prayer book and other changes, we should still have 
 retained in England the old uses of, at least, Sarum 
 and York. We cannot be surprised that under the 
 pressure of the penal laws during the seventeenth 
 and eighteenth centuries the observance of the older 
 rituals gradually gave way to the introduction of the 
 Roman use. We may — and very reasonably — regret 
 the fact ; but a fact it is, and we have lost, probably 
 for ever, many an ancient rite and ceremony, many 
 a prayer and litany, which connected the rituals of 
 queen Mary's reign with the mass said, or the 
 offices which were celebrated, not only by St. Au- 
 gustine before king Ethelbert and his people, but 
 by priests and bishops of the earlier British church. 
 The love of uniformity and the desire to reduce 
 everything to a single pattern — let that type or 
 pattern be ever so excellent in itself — may be carried 
 to excess. I would adopt the language which Ma- 
 billon has used, speaking of a diversity of ritual : 
 " Ferenda est rituum ilia diversitas, vel maxime 
 propter bonum pacis, immo etiam propter Ecclesiamj 
 quae hac varietate decoratur. Nescio enim quo 
 modo dulcius sapit, quod vario cultu omatur. Et 
 hoc quidem primum cavendum est in illis, qui caeri- 
 moniarum magistratum gerunt : quorum nonnuUi 
 nunquam quiescunt, nisi omnes ad suos ritus vel 
 invitos pertraxerint. Alterum incommodum est 
 eorum, qui vel antiquos novis, vel e contrario novos 
 antiquis ritus semper praeferendos volunt. Neutrum 
 sine delectu placet. Ubi regnant antiqui ritus, hi 
 constanter retinendi ; ubi novi prae antiquis praeva- 
 luerint, antiquos laudare decet, novos non rejicere. 
 Vix enim unquam accidit, ut quod usu semel recep- 
 tum est ac firmatum, absque perturbatione possit 
 mutari. Et quidem ut rituum varietatem induxit 
 
Preface, xxv 
 
 locorum varletas, ita etiam eorumdem iisdem in locis 
 mutationem aliquando persuasit temporum diver- 
 sitas. Itaque laudanda in ejusmodi rebus constantia, 
 modo caetera adsint, Ecclesiae pax atque concordia, 
 et Christiana caritas, cui omnes ritus cedere ac suf- 
 fragari necesse est. Quod si salva pace et caritate 
 retineri potest antiquitas, quin novitati praeferenda 
 sit, nemo sane sapiens negaverit."^' 
 
 This power just spoken of, which from the nature 
 of the office of the episcopate was vested in the 
 bishops of the church, to accommodate the rites of 
 public worship to the requirements of their people 
 was in general very moderately exercised ; never- 
 theless it was fully allowed and in reality unlimited, 
 so long as the essentials of the eucharistic 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 individual bishops should 
 not hesitate, upon their sole authority, to make if 
 they thought it desirable even considerable altera- 
 tions in the liturgies. For they could not upon 
 every occasion of doubt or difficulty which arose 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 the 
 earliest councils whose records have come down 
 to us that liturgical and ritual matters were not 
 overlooked. Thus the second, third, and fourth, 
 the eighth, ninth, and forty-first of the apostolical 
 canons, and several also of the Eliberitan council, 
 have reference to such points. 
 
 Here we approach another question : in what age 
 
 ^ Mus. Hal. torn. ii. p. cxij. 
 
xxvi Preface* 
 
 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 the 
 apostles were not the authors. 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 appealed to a written apostolic 
 liturgy, if they could, against the errors and teach- 
 ing of heretics. Both TertuUian, when speaking of 
 the eucharistic rites,^* and St. Cyprian, ^^ upon the 
 question of mixing water with the wine, appeal to 
 tradition only ; which we can scarcely conceive would 
 have been the case had they known of any liturgy 
 written by an apostle. If, once more, such a liturgy 
 ever existed it would almost certainly have been 
 among the number of canonical books, and so in- 
 cluded in the sixtieth canon of the council of Laodicea. 
 Any addition to or alteration in it must have been 
 instantly disallowed ; but we know that alterations 
 were very anciently made, and prayers if not essen- 
 tial left out or inserted in some of the liturgies 
 claiming to be apostolic. 
 
 The date at which they were first written is open 
 to far more dispute ; perhaps, no liturgy was com- 
 mitted to writing for the first two centuries. Re- 
 naudot is clearly of this opinion ; he says it is beyond 
 all controversy and cites St Basil, de Spiritu sancto, 
 cap. 2 7. The passage is of great importance in more 
 respects than in its bearing upon this question, and 
 I shall therefore extract it according to the text of 
 
 ^ De corona, c. 4. "' Epist. 63, Ad caecilium. 
 
Preface, xxvii 
 
 the Paris edition, 1839 : "oro» ("va rov irpdrov «■«/ khivo- 
 
 Torrov TrpwTov jum^crfla)) tco rvirco tow (navpoZ Taiif elf to ovii(/.a 
 roZ Kvptov ij^m Ivj^rov 'K.pia-ToZ ^kviKoroti KaTixa-/j/j.(:ima6ai, 
 T<f ha ypiiJ.fM.rai '^ita.^ai ; To irpos avotroAaf Tirpa^Scu 
 K»Ta T1JV irpouevyirjv, iroTav eit^a^ev yj[J.a,i ypafAjxa; Ta irjg 
 e7r<«cA.)jffeuf p^fioiTa evi ry avaid^et tov aprov t^; il'^apicriai 
 Kai rov TeoTi^piou T^f tvkoyiaf, ti( rav ayttov eyypacfy^f vjfMV 
 KoiakeXontev ; Oti yap trj rovrmf apKovfji.e6a, m aiiocTToXoi 
 Yl TO evayyeKtov eveixv^a&i^, aXXa Kat irpoXeyofxev koi euAeyo/Aev 
 erepa, w; [ji.eyaX'^v ejjovTOi irpog to [/.varrjpiov tiji/ nryvv, €k t^j 
 aypdcpov h^a(TKaXias itapaXa^ovrei. EuXoyoDioiev Se to' tc 
 vnwp toD j3a7iTtcrfi,aTos, Kai re eKaiov T^f j^pVfWf, Afa< vpoaeri 
 avTov rov Pavrt^ofjievov. Aito Trottav iyypacfxav ', Ovk aito T^f 
 <rt(i}nco/jL€v^i Kai fUjariKYig Trapa^ocreug ; T/ &e ; oeuT^v toD ekaiov 
 T-^v yptaiv rig kdyoi yeypafi.(i.ivoi e^t^a^i ; To ^e rpig jSonrr/- 
 ^€c6at rov avdpcoTtov, vo&ev ; AAAa Se 0(70t vepi to Pa'irTia'fux, 
 avoraaa-eaBai too 2aT«va K-otf Torf ayyeXoig avrcv, €K itoLag (an 
 ypa<pT^( ; Ovk eic T^f a^vi[j.o(rtexnov rauirvji Kai airopp'^Tev S/So(- 
 CKaXiag, jjv ev aTiaXvi:pay[».ovyjrm Kai aTrepiepyxarw ciy-!] 0; 
 itarepci i/fLuv e<pvka^av, KaXax; fKeivo ^ehiiayf/ievoi, rZv ft.varyi- 
 piwv ro (7€fivov (Ticoufi haaw^BaBai ;" Renaudot however 
 and Le Brun (who even goes so far as to assert 
 that for four hundred years no hturgy was written) 
 interpret the words of St. Basil in a sense beyond 
 what they necessarily mean. His argument in that 
 part of his treatise is directed solely to the question 
 of the canonical and sacred scriptures ; and it is not 
 unusual for that father to speak of customs and rites 
 as unwritten which are not found distinctly insisted 
 on and explained. 
 
 A better argument by which we may conclude 
 that until the end of the second century liturgies 
 were not committed to writing is (as Renaudot ob- 
 serves) that although we find frequent mention made 
 of the scriptures being given up to the heathens 
 through fear of punishment or death, we have no 
 
xxviii Ipreface. 
 
 instance of any book of ceremonies or public wor- 
 ship ; neither would the persecutors have enquired 
 so cruelly by torture what mode of offering and 
 sacrifice the Christians observed, if they could have 
 procured a written liturgy. 
 
 Upon the other hand, as I have already said, it 
 has been argued that liturgies were in all ages 
 written ; and the chief difficulty of unwritten forms 
 seems to be that the length of them would have 
 rendered it impossible that, generally, priests should 
 have been able to celebrate without a book. But 
 it is not necessary for us to suppose that more than 
 the solemn portions were preserved and handed 
 down unwritten; certainly the psalms and lections 
 from the scriptures, the epistles and the gospels, 
 and very probably long prayers and thanksgivings 
 also were not forbidden to be written. We may 
 therefore conclude that in its strict sense no liturgy 
 was written for some ages, because certain indis- 
 pensable and essential rites which constitute a liturgy 
 were handed down by tradition only. We have a 
 very remarkable proof how late this disinclination 
 to commit those parts to writing was cherished in 
 the western church, from a letter from Innocent I. 
 early in the fifth century to a bishop, Decentius, who 
 had applied to him for the Roman use : " ssepe 
 dilectionem tuam ad urbem venisse, ac nobiscum in 
 ecclesia convenisse non dubium est, et quem morem 
 vel in consecrandis mysteriis, vel in cseteris agendis 
 arcanis teneat, cognovisse ; quod sufficere arbitrarer 
 ad informationem ecclesiae tuse, vel reformationem, si 
 praedecessores tui minus, aut aliter tenuerint." ^^ 
 
 It was because of a holy reverence that the 
 Church required her priests thus to celebrate from 
 
 "' Cited by Le Brun, Opera, torn. ii. p. i8. 
 
IPrcface* xxix 
 
 memory. Among her doctrines none were so 
 scrupulously concealed, little less from the cate- 
 chumen than from the unbeliever, as were those 
 connected with the blessed eucharist. She did not 
 seek to hide them from her admitted children, but 
 from men who were her avowed enemies or un- 
 proved candidates for her privileges. She knew 
 and remembered her Lord's command, " Give not 
 that which is holy unto the dogs, neither cast ye 
 your pearls before swine, lest they trample them 
 under their feet, and turn again and rend you." ' 
 
 Hence therefore it was that except in the first 
 epistle to the Corinthians St. Paul in all his writings 
 has not made any plain mention of this sacrament ; 
 and then there was abundant reason, from the ne- 
 cessity of the case, not only why he should speak but 
 also openly and freely. For the very abuse which 
 he was endeavouring to correct, namely, the per- 
 mitting unworthy persons and perhaps not even 
 members of the Church to be present at the holy 
 communion, had admitted these already to the 
 knowledge of much connected with the solemnities 
 of the celebration of it. As a learned but very 
 prejudiced writer has observed, " it was not in the 
 apostle's power to conceal the outward part of the 
 mystery frorn them, who 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 
 
 '' Johnson, Unbloody sacrifice, any notice of the prefiguration 
 
 vol. i. p. 57. The same writer of the Christian sacrifice in the 
 
 has some very forcible remarks oblation of Melchisedeck. There 
 
 upon the omission by St. Paul was apparently, but for some 
 
 in the epistle to the Hebrews of powerful motive, every reason 
 
XXX pteface. 
 
 an exception, as we can see so evidently the cause, 
 confirms the rule which it is not to be denied that 
 St. Paul appears at other times to have invariably 
 observed. 
 
 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 
 of it at all, speak of the eucharist; so obscure 
 indeed, especially near the apostolic age, that none 
 could understand their import except those who 
 hacf been fully admitted into the communion of the 
 Church. No article relating to it was inserted into 
 any creed ; and the very probable reason has been 
 given, which must occur to every reader, that creeds 
 were forms of faith to be taught the catechumens 
 in order to their baptism. Not so the eucharist; 
 which was considered too sacred to be spoken of in 
 words at length, except to the perfect only.^^ Take 
 
 ■why he should then enter into mysteries [of the sacraments] 
 it; and this motive, as St. Jerome were in sum, to show the great 
 tells us, was because he thought esteem they had of them, and 
 it not proper to discourse of that which they by this means en- 
 sacrament familiarly to people deavoured to imprint upon all 
 not yet setded in the faith, that were admitted to the know- 
 " Difl5cultatem rei procemio " ledge and enjoyment of them ; 
 (says that father, in his epistle and at the same time to guard, 
 to Evagrius) "exaggerat dicens, and if possible secure them from 
 super quo multus est nobis sermo the flouts and objections of Jews 
 interpretabilis, non quia aposto- and heathens, and of all whom 
 lus id non potuit interpretari, sed they thought too light and frothy 
 quia illius temporis non fuerit. to be entrusted with things so 
 Hebraeis enim, id est Judaeis, very weighty and serious, and 
 persuadebat, non jam fidelibus yet of so peculiar a nature, that 
 quibus sacramentum passim pro- there was nothing in the world 
 deret." that could in all respects be com- 
 "^ Upon this Johnson has the pared to them. For they justly 
 follomng {Uniloody sacrifice, vol. believed that a Divine power 
 i- P- 235): "The reasons they went along with the sacraments, 
 hadfor the concealment of these which was reason enough why 
 
Iprefacc, 
 
 XXXI 
 
 also, for example, the famous passage in St. Justin ; 
 in a part of his Apology where he is giving an ac- 
 count of the ceremonies of the Christians in their 
 common worship; how cautiously 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 apo- 
 stles are read, according as the time will allow. 
 And when the reader leaves off, the president*' 
 (o wpeeo-Twf) in a discourse admonishes and exhorts 
 us to imitate such good examples. Then we all 
 
 Ihey should set the highest value 
 upon them, and desire that others 
 should do so too ; and yet they 
 knew the visible signs of these 
 sacraments to be beggarly ele- 
 ments, 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 aifected to 
 Christianity (as the deists and 
 quakers are perpetually labour- 
 ing to persuade our people) that 
 there can be no such effects of 
 water, bread, and wine, as priests 
 of the Christian church would 
 have them believe. And there is 
 one thing peculiar to the eucha- 
 rist, which made it more liable 
 to scoffs than any other part of 
 our religion; which is that the 
 bread 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 Christian 
 theology could have afforded 
 more agreeable entertainment to 
 the drolls and buffoons of the 
 age ; for whatsoever is most ex- 
 traordinary, and elevated above 
 the condition of other things, 
 which seem to be of the same 
 sort, lies most exposed to pro- 
 fane wit and mirth, when that 
 which gives it its worth and ex- 
 cellency can only be believed 
 and not seen : and no doubt 
 TertuUian spoke the sense of 
 all the learned fathers of his 
 own and of the succeeding times 
 in those observable words, ' nil 
 adeo quod obduret mentes ho- 
 minum, quam simplicitas Divi- 
 norum operum, quae in actu vi- 
 detur; et magnificentia, quse in 
 effectu repromittitur.' " 
 
 '' That is, the bishop ; and so 
 Reeves renders the word. See 
 his note upon the passage, vol. 
 i. p. 107. 
 
xxxii Preface, 
 
 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 (oVtj Su'i/ajt**? 
 avTw^*), sends up prayers and thanksgivings. And 
 the people conclude the prayer with him, saying, 
 Amen. Then distribution is made of the conse- 
 crated elements ; which are also sent to such as are 
 absent by the deacons." 
 
 Such is St. 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 be- 
 cause it happened upon the day which w^as dedicated 
 to the sun, and therefore best known to the heathens 
 by that name. In the section immediately pre- 
 ceding, 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 cir- 
 cumstance is added, namely, the kiss ; and thus, 
 short and obscure as this account must at the time 
 have appeared, we can clearly trace many important 
 parts of the holy service ; the general and the 
 eucharistical prayer ; the kiss of peace ; the oblation 
 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 
 
 '* Compare, from the thanks- '° St. Justin, Apol. I. 66. p. 
 giving in the Clementine liturgy, 83. See also St. Irenasus, Con/. 
 
 " ev)(apuTToviiev croi, Oec iravTOKpd- Acer. b. 4. C. 18 : " 'Qs yap djro yqr 
 Top, ov]^ o(rov ocjjeLKopev, dXX' oirov apros irpotrKaiiPavofievos t^w eirt'fcXij- 
 
 Svvap.f6a." This has reference to inv toC Ocou, ovkcti koivos Sproi 
 
 a written liturgy, and there seems ia-riv, dXX' eixapioria, « Sio npay- 
 
 no ground for the opinion of pArav o-uxeo-njKuTa, imyeiov Tf (Cat 
 
 those who would argue from ovpaviov' ovriof kcu to a-aiiara ij/iui> 
 
 these words of St. Justin for the peToKafi^avovTa t^s evxapurrias p,ri- 
 
 use of extemporary prayer in kcti elai <f)dapTd, tt/v fKniSa Trjs ds 
 
 the service of the eucharist. alavas dvaaraa-fas t)(0VTa." 
 
IPreface, xxxiii 
 
 Body and the Blood of Christ ; and their after dis- 
 tribution 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 eucharist 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 "latebrosa et lucifuga natio,"^^ which, 
 although terrible, they were content to bear, un- 
 provoked to further explanation, with the bare reply 
 of an indignant and unhesitating denial. 
 
 We may delay for one moment upon the im- 
 portant assertion of St. Justin and of St. Irenaeus 
 (in the note) that after consecration the elements 
 are no longer to be looked upon as common bread 
 and wine. So speaks St. Ambrose to an objector : 
 " forte dicas : aliud video, quomodo tu mihi asseris 
 quod Christi corpus accipiam ? et hoc nobis adhuc 
 superest ut probemus. Quantis igitur utimur ex- 
 emplis ? Probemus non hoc esse quod natura for- 
 mavit, sed quod benedictio consecravit : majoremque 
 
 ^ Cardinal Bona says of the pertiunt, hac fmderantur hosiia. 
 
 heathens, " quia aliquid subob- Justinus Martyr in dialogo cum 
 
 scure perceperant de sacramento Tryphone : An vos etiam de no- 
 
 corporis et sanguinis Christi, ac- bis creditis, homines nos vorare, et 
 
 cusabant eos de caede infantis et post epulum lucernis exiinctis ne- 
 
 epulis Thyesteis. Dicimur seek- fario concubitu promiscue involvi ? 
 
 ratissimi, ait Tertullianus apolog. Theophilus ad Autolycum, lib. 3. 
 
 cap. 7, de sacramento infanticidii, I stud prcBterea et crudelissimum 
 
 et pabulo, inde et post convivium et immanissimum est, quod nobis 
 
 i«f«/o. CseciliusapudMinutium: intendunt crimen, nos humanis 
 
 Infantis sanguinem sitienter lam- carnibus vesci." Rerum liturgic. 
 
 bunt, hujus certatim membra dis- lib. i. 4. 3. 
 
xxxiv ipreface. 
 
 vim esse benedictionis quam naturae : quia bene- 
 dictione etiam natura ipsa mutatur . . . ipse clamat 
 Dominus Jesus : Hoc est corpus meum. Ante bene- 
 dictionem verborum coelestium alia species nomi- 
 natur, post consecrationem corpus significatur. Ipse 
 dicit sanguinem suum. Ante consecrationem aliud 
 dicitur, post consecrationem sanguis nuncupatur," 
 &c." Again, in a Remarkable place of his homilies 
 St. Cyril of Alexandria plainly lays down the same 
 doctrine : " Set/re, (jfayere rov IfA-ov aprov, Kat viere oivov, ov 
 eKipaaa. vfuV eyh hfuavTlv ek /Spwtriv rjTttifjMira, tyu (f^avTOV 
 Toii TTiBovai (lie exepaaa."^^ And once more, St. Irenaeus 
 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 nostrae 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 places which might be appealed to in the 
 primitive fathers, I shall add an extract from a rare 
 book, once highly popular in this country and, in a 
 sense, authorised by the church of England to be 
 distributed among the people for their instruction, 
 namely, " The ordinarye of a Christen man." The 
 author is speaking of almsdeeds: "The xij. maner 
 of almesdede spyrytuell is to ofifre or to make offrynge 
 
 " De mysUrits, cap. ix; Opera, and therefore with some kind of 
 
 torn. 2. p. 338. This and one or authority attached; Eccksice An- 
 
 two quotations which follow are glicanavindex caiholictis,Q,wcAx. 
 
 taken from a valuable collection 1843; vol. 3. p. 266. 
 
 of treatises and extracts from the ^ Opera, tom. v. p. 372 ; Ecc. 
 
 fathers, to illustrate the thirty- Angl. vindex, vol. 3. p. 332. 
 
 pine articles, printed at the press " Opera, Adv. hares, p. 400 ; 
 
 of the university of Cambridge, Ecc. Angl. vindex, vol. 3. p. 299. 
 
Preface* xxxv 
 
 to God the fader, the blessyd Jesu cryst his sone, 
 with ye ryght holy sacrament of ye awter ; and this 
 almesdede here surmounteth syngulerly in two 
 thynges, all those other good dedes that may be sayd 
 or thought, that is, in dygnyte and in generalyte. . . 
 There is the breed and the wyne, flesshe and blode, 
 ye ryght holy refeccyon of crysten soules." *" 
 
 Besides, from allusions which we find frequently 
 in the fathers, how certain is it that they could not 
 have believed the blessed elements to be any longer 
 common bread and wine. St. Chrysostom, for ex- 
 ample : " M5j OTi aproi eariv 't^yj?, /oiijS' on oivof eart vofi-iavis' 
 ov jap (eg at Xomat ^pwaeig eh acpetpava. %w/3er. Anaye, [mj 
 TovTo vofT. AXXa a<7Trep KVjpos nvpi itpoaojj.iX'^aas oiitiv aicov- 
 CTia^et, civ^ev irepKra-evei' ovtoi Kai wSe vofJit^e [a-vvavaXiaKeaSat) 
 ra [x.vaTy)pia rjj tov awfj-azog ovaia."*^ Or St. Cyril of 
 Jerusalem, in an explanation of the Lord's prayer : 
 
 " Tov aprov yjfxZv tov eTiiovaiov oos vjiuv cr'^fx.epov. o aprog ovTOg 
 Koivos ovK ea-Tiv hitioiaiog. aprog Se ovTOg 6 ayio;, (iiiovaioi 
 eariv. . , oiiTog o aproe ovk ti; KoiXiav ytopei Kat eig OKpe^pZva 
 €KJ3ak\eTai' akX e/? •^oicrav trot/ tiju (TvaTaaiv ava^t^orat, eh 
 w(f>eXetav o-ajxaTo; Kai Tpvyji^i."*^ Or, once more, St. Am- 
 brose, speaking of the manna in the wilderness, as 
 compared with the eucharist : " Sed tamen panem 
 ilium qui manducaverunt, omnes in deserto mortui 
 
 '" Sign. O. 4. 6, edit. Wynkyn visibilis gratise visibilis forma." 
 
 deWorde, 4to. 1506. Lyndwood, lib. i. tit. i, Al- 
 
 "Ante consecrationem, nee tissimus, ver5. non est sacra- 
 
 panis nee vinum, etiam in altari mentum. 
 
 positum, est sacramentum, nee " Horn, de poent'l., Opera, torn, 
 
 sacrae rei signum. Sed demum 2.^. ^i'^; Ecc.AngLvindex,vo\. 
 
 post consecrationem tunc est 3. p. 320. 
 
 sacramentum. Propterea dici- *^ Catech. mystag. v. Opera, 
 
 tur sacrificium visibile, sed est P- 329; Ecd. Angl. vindex, vol. 
 
 invisibile sacramentum, i. sacrffi 3. p. 312. And compare the sixth 
 
 rei signum : unde, ut ibidem section of the fourth lecture, 
 
 sequitur, sacramentum est in- Opera, p. 321. 
 
 d2 
 
xxxvi Preface, 
 
 sunt : ista autem esca quam accipis, iste panis vivus 
 qui descendit de ccelo, vitae aeternae substantiam sub- 
 ministrat; et quicumque hunc manducaverit, non 
 morietur in seternum : et est corpus Christi. Con- 
 sidera nunc utrum praestantior sit panis angelorum, 
 an caro Christi, quae utique corpus est vitse. Manna 
 illud e coelo, hoc supra ccelum : illud cceli, hoc Do- 
 mini coelorum : illud corruptioni obnoxium, si in 
 diem alterum servaretur ; hoc alienum ab omni cor- 
 ruptione, quod quicumque religiose gustaverit, cor- 
 ruptionem sentire non poterit." ** 
 
 To return : the eucharistic rites of the Christian 
 church in the first centuries being in part, that is all 
 the most solemn and mysterious portions of them, 
 handed down by tradition only, the earliest written 
 liturgy which we have is the Clementine. This 
 forms a part of the eighth book of the apostolical 
 constitutions, a work which most certainly was not 
 compiled by those whose name it bears, namely, of 
 the aposdes ;** 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 state- 
 ment, certainly of 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 
 
 *' De mysteriis, Opera, torn. 2. very much older materials about 
 
 p. 337; Eccl. Angl. vindex, vol. the middle of the fourth century. 
 
 3. p. 266. The tradition may have been 
 
 " A conclusion agreed upon primitive which traced the rites, 
 
 by almost all writers upon the not the language, of the liturgy 
 
 subject. The constitutions were to St. Clement, 
 probably gathered together from 
 
Preface, xxxvii 
 
 for authors and compilers of that age, the third and 
 fourth centuries, to recommend their works by as- 
 cribing 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 recommended, but it sprang from a 
 sense of unworthiness and modesty which has long 
 been lost, and was based upon a well-grounded pre- 
 sumption that there existed in the people a reve- 
 rence 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, St. Clement.*^ With respect to his name in 
 particular being attached to it we may well adopt 
 the words of Zaccaria, in his defence of the liturgy 
 given to St. James : " Illud tamen doctissimis cri- 
 ticis lubens concessero, quae apostolorum nomine 
 circumferuntur liturgiae, eas multo recentiores esse 
 suisque auctoribus suppositas. At nulla id fraude 
 factum contendo ; Jacobum enim, caeterosque apo- 
 stolos liturgiam quampiam, seu ordinem precum in 
 sacramentorum administratione, atque eucharistise 
 praesertim immolatione servandum constituisse pru- 
 dens nemo inficiabitur. Quare cum processu tem- 
 poris aliqua in illis immutari, demi nonnulla, addi 
 alia contigerit, apostoli, a quo primum liturgia edita 
 fuerit, nomen retentum est tum in tantum auctorem 
 reverentia, tum eorum, quae ab illo profecta fuerant, 
 atque etiam tum usurpabantur, ratione."*® 
 
 *' Brett observes in his disser- against the acknowledged epistle 
 
 tation, that the language in which of St. Clement 
 
 it is written is no more an argu- ^° Bibl. ritualis, torn, i . dis- 
 
 ment against its genuinenessthan sert. 2. p. Ixxxvj. 
 
xxxviii Preface, 
 
 Without entering into any unnecessary discussion, 
 it will be sufficient simply to state that the most 
 probable opinion about the Clementine liturgy is 
 this : that although we grant that it was never used 
 exactly in the form in which we now have it in any 
 portion of the Church (neither indeed does it claim 
 for itself any place or country in particular), still it 
 is to be looked upon as accurately representing the 
 general mode prevalent through the Christian world 
 during the first three centuries of administering the 
 eucharist. A reasonable argument in its favour is 
 that where the other liturgies, claiming to be primi- 
 tive, are agreeable to each other they agree with 
 the Clementine ; and that the Clementine contains 
 nothing, either particularly in its arrangement or 
 generally in its manner of expression, which is not 
 to be found in all the others. The most important 
 omission is that the Lord's prayer forms no part 
 of it : but this may, as has been suggested,*' have 
 arisen from the negligence of some transcriber in 
 whose copy the first words only might have been 
 written (and those in contraction) ; or it might be 
 readily allowed never to have been used in this 
 liturgy, because although proper to the holy service 
 yet most certainly it is not essential to the con- 
 secration of the eucharist. In the other ancient 
 liturgies in which the Lord's prayer occurs it is 
 placed after the consecration is completed ; and this 
 is what I have already attempted to show was what 
 St. Gregory meant in the passage which was before 
 examined, with whom, so explained, agree a number 
 of the earliest writers.** Every other liturgy bears 
 
 " Brett, Dissertation, p. 204, Pelag., ' apostolos quotidie ora- 
 
 &c. (edit. 1720). His remarks tionem dominicam solitos dicere 
 
 should be consulted. in sacrificio.* Cyrillus Hiero- 
 
 " " Hieronymus ait lib. 3. aifo. solymitanus catecA. tnystag. 5. 
 
preface. 
 
 XXXIX 
 
 evident marks of the rites and ceremonies which 
 have been added from time to time to the original 
 form ; that form seems to stand clearest in the Cle- 
 mentine.** How decided is the opinion of a learned 
 writer^" "that if we had the very words in which 
 St. Peter and St. Paul consecrated the eucharist, it 
 would not differ in substance from that which is 
 contained in "this most ancient liturgy:'' and of 
 another also:®^ "the eucharistical office in the apo- 
 stolical constitutions is the standard and test by 
 
 'Post haec inquit, netnpe post 
 commetnorationem fidelium de- 
 functorum, dicimus orationem 
 illam quam Salvator suis dis- 
 cipulis tradidit.' " Bona, torn. 3. 
 p. 320. These, and other autho- 
 rities, Optatus, Augustine, Caesar 
 Arelatensis, St. Ambrose, &c., 
 are cited by most of the ritual- 
 ists. 
 
 Mr. Palmer argues from the 
 omission of the prayer the great 
 antiquity of the Clementine litur- 
 gy, speaking of it as a remark- 
 able sign. He says: "Without 
 doubt the Lord's prayer was 
 used between the prayer of the 
 deacon and benediction of the 
 faithful, which precedes the 
 form TO ayia, &c. all through 
 the patriarchate of Antioch in 
 the early part of the fourth cen- 
 tury. 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 lan- 
 guage of Chrysostom and Cyril 
 we perceive that it must have 
 
 been used long before i^r 
 time. They both seem to re- 
 gard this prayer as coeval with 
 the rest of the liturgy: they do 
 not allude to the idea that it 
 had noi 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 constitutions, and yet 
 appears to have been long used 
 in the time of Cyril and Chrysos- 
 tom, we must infer that the apo- 
 stolical constitutions were written 
 much before the time of Chry- 
 sostom and Cyril." Origines 
 lit. i. p. 40. 
 
 *° Upon the arguments for 
 high antiquity from what the 
 liturgy of St. Clement does and 
 does not contain, see especially 
 Le Brun, whose admissions from 
 his peculiar opinions upon written 
 liturgies are very valuable in this 
 respect; Opera, torn. 2. pp. 23, 
 24, 30, 208. 
 
 '"' Johnson, Unbloody sacrifice 
 and altar unvailed,\o\. ii. p. 148. 
 
 "' Hickes, Christian priest- 
 hood, vol. i. p. 141. 
 
xl Preface, 
 
 which all others are to be tried. And by comparing 
 them with this the innovations and additions in 
 after times, be they good or bad, will appear." 
 
 Being then so valuable a record*'* I cannot think 
 that a reprint of it will be out of place in the pre- 
 sent volume. We may refer to it as 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 other 
 liturgies. As such a guide we may regard it, not to 
 the exclusion of the Jerusalem, or Alexandrian, or 
 Roman *^ (as if these had not also sprung from the 
 teaching and example of apostles), but as containing 
 in an earlier form than is supplied by any extant manu- 
 script those rites which are essential to a valid con- 
 secration and perfecting of the eucharist, and with- 
 out which no service, though it may claim the name, 
 can be allowed to be a Christian liturgy. 
 
 Subject to the exception of the omission of the 
 Lord's prayer in the Clementine liturgy — as we now 
 have the text of it in the apostolical constitutions — 
 we may agree with Mabillon's statement, that there 
 were some certain rites and ceremonies to be found 
 in all the liturgies, whether of the east or the west. 
 
 °* It is scarcely necessary for sum corda,' ' Vere dignum et 
 me to remind the reader that justum,' &c. Though those 
 we have also an equally valu- which are extant may be inter- 
 able commentary upon it, in polated, yet such things as are 
 the fifth catechetical lecture of found in them all consistent to 
 St. Cyril. catholic and primitive doctrine, 
 
 '^ " That there were ancient may well be presumed to have 
 
 liturgies in the Church is evi- been from the first, especially 
 
 dent: St. Chrysostom, St. Basil, since we find no original of 
 
 and others : and though we find these litmgies from ancient 
 
 not in aU ages whole liturgies, councils.'' Answer of iAe Bishops 
 
 yet it is certain that there were /o the exceptions of the Ministers ; 
 
 such in the oldest times, by those Cardwell, Hist, of Conferences, 
 
 parts which are extant: as'Sur- p. 350. 
 
Preface. 
 
 xli 
 
 These were, he tells us, lections from the holy scrip- 
 tures at the beginning of the service, oblation of 
 the bread and of wine mixed with water, consecra- 
 tion by the saying of the very words used by our 
 Lord Himself, the Lord's prayer, and communion 
 with thanksgiving. °* 
 
 We may add to these some two or three other 
 details ; such as the reading of the diptychs, whether 
 of the living or the dead, the recital in some shape 
 of a creed or declaration of the one Faith, the kiss 
 of peace, and a preface or "sursum corda."^^ 
 
 After the council of Nice, and in the age im- 
 mediately preceding, additions were unquestionably 
 made to the original forms which had been used in 
 various churches. Some of these are easily to be 
 traced : and the observation of St. Paul to the 
 
 " " Haec omnibus semper 
 communia, nempe lectiones sa- 
 crarum scripturarum initio litur- 
 giae, psalmorum aliorumque can- 
 ticorum recitatio; oblatio panis 
 et vini aqua mixti ; consecratio 
 utriusque verbis Christi Domini 
 cum benedictione ac signo cru- 
 cis a sacerdote facto ; oratio do- 
 minica, et sacra communio cum 
 gratiarum actione." De lit. Gall. 
 lib. I. cap. 2. 
 
 ^^ A very useful book has 
 lately been published by Mr. 
 Hammond, under the title of 
 Liturgies eastern and western. 
 This contains the texts of several 
 of the Greek liturgies, and a 
 careful arrangement of the Ro- 
 man, Ambrosian, Gallican, and 
 Mozarabic, in parallel columns. 
 Mr. Hammond has drawn up 
 some tables (pp. xxvj, xxix) 
 i;howing the differences which 
 
 exist among the liturgies, and 
 (as he truly remarks) " the mar- 
 vellous substantial identity of the 
 eastern and western" families 
 or groups. In the first sentence 
 of his introduction we are told 
 that he includes under the term 
 " ancient liturgies " " all which 
 can trace their descent directly 
 from some known early form." 
 The present communion service 
 in the book of Common prayer 
 of the church of England is not, 
 however, included in Mr. Ham- 
 mond's tables of comparison. 
 No explanation (I beheve) is 
 given of the omission ; and 
 we are left to conclude that in 
 its arrangement and contents 
 the English communion service 
 is to be regarded as a compo- 
 sition of the sixteenth century 
 and cannot be traced to any 
 known early form. 
 
xlii Preface, 
 
 Corinthians in his first epistle, where he says " there 
 must be also heresies among you, that they which 
 are approved may be made manifest among you," 
 is as applicable to the public services and rituals of 
 the catholic church as to the opinions of her in- 
 dividual members.^^ During the short space when 
 there was indeed but one mind and one faith there 
 was little need of cautious phrases, and additional 
 safeguards by which the truth might be preserved : 
 very different was the case after the time of Arius, 
 and Macedonius, and Nestorius ; and epithets even 
 became necessary which in purer days would perhaps 
 but have seemed to mar the earnest simplicity of 
 the prayers of the Church. 
 
 "" As Vincentius of Lirins says revera cum quseque novitas ebul- 
 upon this text of St. Paul : " ac lit, statim cernitur frumentorum 
 si diceret : ob hoc haerese6n non gravitas, et levitas palearum : 
 statim divinitus eradicantur auc- tunc sine magno molimine ex- 
 tores, ut probati manifesti fiant, cutitur ab area, quod nullo pon- 
 id est, ut unusquisque quam te- dere intra aream tenebatur." 
 nax et fidelis, et fixus catholicae Adversus hareses, § 20. 
 fidei sit amator, appareat. Et 
 
Preface, xliii 
 
 CHAPTER III. 
 
 WE must now pass to the consideration of 
 the particular liturgy from which the an- 
 cient uses of the church of England are 
 known and acknowledged to have been immediately 
 derived. The Roman was the earliest and the 
 chief of the patriarchates of the catholic church. 
 The contentions of neighbouring provinces, the ir- 
 ruptions of barbarians, the local influence of her 
 bishops, and above all her anxious and untiring 
 energy in the propagation of the true faith, rapidly 
 strengthened the primacy of the see of Rome. 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 de- 
 tailing exactly the various alterations which it has 
 undergone. 
 
 But we know little about it. Writers who lived long 
 ago, and to whom we may have supposed some ac- 
 counts 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 tan- 
 tum et evangelio recitatis missa celebrabatur : subse- 
 quenter Coelestinus papa instituit introitum ad mis- 
 sam cantari. . . Caetera diversis temporibus ab aliis 
 papis leguntur adjecta, prout Christianae religionis 
 cultu crescente visa sunt decentius convenire." Going 
 back some four hundred years, Walafrid Strabo tells 
 
 " Rationale div. off. lib. 4. cap. i, g. 
 
xliv Preface, 
 
 us what is still less satisfactory: "quod nunc aglmus 
 multiplici orationum, lectionum, cantilenarum, et 
 consecrationum officio, totum hoc apostoli, et post 
 ipsos proximi (ut creditur) orationibus et com- 
 memoratione passionis Dominicse, sicut ipse prse- 
 cepit, agebant simpliciter." ^* 
 
 Hence it is 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. 
 Odiers, on the contrary, have boldly given the 
 Roman liturgy to St. Peter as the sole author, at 
 least of the canon, and assert that it has come down 
 to us in the main points unimpaired. 
 
 Those writers from whom I have just made ex- 
 tracts state their full conviction of the truth of this : 
 for example, Walafrid Strabo in the same chapter : 
 " Romani quidem usum observationum a beato Pe- 
 tro accipientes, suis quique temporibus quae congrua 
 judicata sunt addiderunt" And more expressly an 
 archbishop of our own Anglo-saxon church; yElfric 
 in his pastoral epistle : " Now was the mass estab- 
 lished 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 
 enquiries, take the same ground. Gavantus declares 
 that St. Clement received the Roman liturgy from 
 St. Peter.** Le Brun also : " Romanae ecclesiae 
 
 °* De rebus tccles. cap. 22. and other writers. 
 Walafrid arrives at this result ^ Cap. 39. Thorpe, Angh- 
 
 after premising "quantum in- rajron /awx, &c., vol. 2. p. 381. 
 venire potuimus, exponamus." " Thesaurus sacr. rituum. 
 
 And he then gives much such an tom. 1. p. 2. Merati in his 
 
 account of additions as Durand notes tells us of the altar pre- 
 
Preface, xlv 
 
 liturgia dubio procul ex S. Petro per traditionem 
 derivatur."" Georgius again: " Sacrarum caerimo- 
 niarum origo, ab apostolicis temporibus ducta, viam 
 nobis stravit ad Romanse liturglae vetustatem, cujus 
 primordia et ordinem beato Petro ecclesia Romana 
 debet." 82 But the chief authorities upon which 
 these opinions rest are of St. Isidore, who lived in 
 the seventh century; and of Innocent I. in the fifth. 
 The first tells us: " ordo missae vel orationum, qui- 
 bus oblata Deo sacrificia consecrantur, primum a 
 sancto Petro est institutus," and he adds, what cer- 
 tainly was incorrect, "cujus celebrationem uno eo- 
 demque modo universus peragit orbis."^^ Innocent 
 lays down the same, in a passage too long to ex- 
 tract, in an epistle to the bishop Decentius : from 
 which Georgius draws this conclusion : " Heus 
 quanta ex hoc plane aureo S. Innocentii pontificis 
 testimonio hauriuntur ! Vides enim Romanam ec- 
 clesiam a sancto Petro, ut diximus, ordinem missae 
 edoctam."** Much more sound is the interpretation 
 which cardinal Bona,®^ with whom agrees Pinius,'^ 
 puts upon the last sentence of St. 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 caeremoniis intelligendum 
 est." 
 
 For as the truth is unquestionably not with the ad- 
 vocates of the first of the two opinions which I have 
 mentioned, so with some limitations, although it may 
 
 served at Rome, upon which ^' De eccles. officiis, lib. i. 
 
 St. Peter is said to have offered cap. 15; Bill, patrum auct. 
 
 the eucharist ; torn. i. p. 130. torn. i. p. 188. 
 
 " Opera, torn. 2. p. 78. " Tom. i. p. 10. 
 
 «2 De III. Rom. ponii/. torn. i. °° Rerum lUurg. lib. r. cap. 
 
 p. 9. See also Martene, de ant. 7- v- ' 
 
 ecc. rit. torn. i. p. 98. '* De Ut. ant. Hispanica, p. 2. 
 
xlvi 
 
 Preface. 
 
 not be freed from all objection, we may agree with 
 the others. To name as the author of the Roman 
 liturgy any particular apostle is beyond possibility: 
 but the essential rites which are in all ancient litur- 
 gies are to be found also in the canon of the Roman 
 catholic church in every age, up to the most early, 
 through which we are able to trace it. We may 
 assert therefore that the Roman liturgy springs 
 equally with the others from an apostolic form ; and 
 that it has preserved all essentials with a most 
 jealous care, whilst successive popes and bishops 
 in various countries have exerted their legitimate 
 power and added such prayers and ceremonies as 
 they thought fit. As Muratori says, " canoni certe, 
 in quo tremendi mysterii summa consistit, nihil un- 
 quam additum fuit, quod vel minimum substantiam 
 rei mutet."*' 
 
 " De rebus liturg. p. 119. 
 Some writers, of considerable 
 authority, are disposed to argue 
 that in the first years of Chris- 
 tianity at Rome the liturgy was 
 not said in Latin but in Greek. 
 De Rossi, in his Roma sotteranea 
 crisliana, is of this opinion. So 
 also dean Milman ; but- this last 
 writes in too prejudiced a style 
 to be much relied upon, when 
 the facts or doubts' which he 
 is stating give rise to or touch 
 upon disputed questions of the- 
 ology. Speaking with hesita- 
 tion, I would say that in the 
 total absence of anything which 
 can be regarded as evidence 
 upon the question it seems to 
 be highly improbable that the 
 Roman liturgy in the first cen- 
 tury — to say nothing about the 
 
 second century — was in Greek. 
 Undoubtedly the Greek language 
 was known widely among the 
 higher ranks of Roman people 
 in the time of Nero; but the 
 first converts were chiefly made 
 from the lower classes. Apostles 
 were at Rome : they had in- 
 spired authority to decide what 
 the rites and ceremonies of the 
 liturgy should be, and the es- 
 pecial words to be used in the 
 prayers. There would have 
 been no more difficulty, looking 
 at it simply as a mere worldly 
 matter, in drawing up the liturgy 
 in one language than in another. 
 It is scarcely to be believed that 
 St. Peter or St. Paul, having 
 collected a congregation of new 
 Christians, would have allowed 
 them to offer up the most solemn 
 
Preface. 
 
 xlvii 
 
 In attempting to give a most brief account of the 
 Roman liturgy I said in the preface to the first 
 edition of this work (1844) that we could not do 
 better than adopt the words of a careful enquirer, 
 the author of the Origines liturgicce. I should 
 have to appeal to the same sources as himself, and 
 I have found no reason, after further examination, 
 to suppose that any other plan would be more 
 advantageous now. He tells us, "that many of the 
 mistakes into which men have fallen on this matter 
 have arisen from confounding two very different 
 things, the missal and the liturgy. The missal is 
 a large volume containing a number of missae, or 
 offices for particular days, which were to be added 
 in the canon. ^* By the liturgy we are- to under- 
 stand the" ordinary and "canon which did not vary, 
 and the number and order of the prayers which were 
 
 service of their faith in a lan- 
 guage which they did not under- 
 stand. It is quite probable also 
 that the bishops and priests 
 whom they ordained throughout 
 the west were in many instances 
 ignorant of Greek. The ob- 
 jections — such as they may be 
 — which can be brought against 
 the continued and exclusive use 
 in every part of the world of 
 one single eucharistic service in 
 a dead language would have 
 had more force when referred 
 to the first beginnings of the 
 Christian church, and to the 
 wants or requirements of her 
 members then. I make these 
 remarks in the fewest possible 
 words; being precluded from 
 more fully discussing the subject 
 to the extent which it justly 
 
 demands, because it would of 
 necessity involve questions of 
 controversy, which I am espe- 
 cially anxious to avoid. 
 
 ^' I have no hesitation in 
 adopting Mr. Palmer's account, 
 but we must take the term litur- 
 gy in its most strict sense, and an 
 unusual one, to exclude the other 
 portions of the missal from it ; in 
 thepresent instance it is allowable 
 if we include, as I doubt not was 
 intended, the ordinary with the 
 canon. It is much to be wished 
 that Mr. Palmer had remembered 
 his own definition ; and not upon 
 the other hand extended some- 
 what improperly the idea of a 
 liturgy, in giving such a title as 
 Origines liiurgiccB to his whole 
 work. 
 
xlviii Preface, 
 
 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 tuapace disponas, atque ab (Bterna 
 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 sepa- 
 rated by the breaking of bread. All this amounts 
 to positive proof that Gregory was the reviser and 
 improver, not the author, of the Roman liturgy."'" 
 "Seventy years before Gregory, Vigilius 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 descrip- 
 tion of it, which coincides accurately with the 
 Roman liturgy in subsequent times." " Before him, 
 Gelasius, a.d. 492, ordained prayers or collects, and 
 prefaces, and arranged them in a sacramentary, 
 
 *' I would add from Mura- agrorum et bestiarum, servitium 
 
 tori : " Certe vetustis saeculis dominis prsestitum, ut alia im- 
 
 praefationes complures in usu pedimenta omittam. Hosce, ut 
 
 fuere. Hasce sanctus Grego- opinari fas est, absterrebat a sa- 
 
 rius M. ad paucas nunc usitatas cris prolixitas liturgiae. Idcirco 
 
 redegit. Psalmi etiam integri satius visum fuit, eamdem con- 
 
 adhibiti antiquitus, sive cantati trahere, et praesertim postquam 
 
 in missa fuerunt ; idque ex non praeceptum invaluit de missa 
 
 uno sancti Augustini loco, et ex audienda singulis dominicis,aliis- 
 
 homiliis sancti Petri Chrysologi que festis solennibus." De rebus 
 
 constat; verum nostris tempo- lilurg.\). 14, 
 ribus versiculus tantummodo ex "' So Renaudot observes : "In 
 
 iis canitur, aut recitatur. Cur Latinaecclesiapraecipuum locum 
 
 autem a sancto Gregorio pon- obtinet canon Romanus, qui, 
 
 tifice breviata fuerit liturgia, id quod a Gelasio papa primum, 
 
 factum suspicari licet ad majus deinde a Gregorio magno, in 
 
 fidelium commodum, atque ut earn quam nunc habet formam 
 
 omnes divinis mysteriis interesse reductus est Gregorianus vulgo 
 
 possent. Olim quoque multos appellatur." Dissertatio, voL i. 
 
 occupabat cura filiorum, custodia p. 8. 
 
Preface. xlix 
 
 which in after ages commonly bore his name." 
 Again, " a manuscript sacramentary is in existence 
 supposed to have been written before the time of 
 Gelasius, evidently referring to the same order and 
 canon as that used in his time ; and is known by 
 the name of the Leonian sacramentary. Leo the 
 great is said to have added in 451 certain words, 
 which also are specified ; sanchim sacrificium, im~ 
 maculatam hostiam: so that the remainder of the 
 canon was in existence before his time." "Some 
 time again before Leo, Innocentius speaks of the 
 Roman rites as having descended from St. 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 antiquity." ''^ 
 
 " Muratori, p. 10, says, "Ac- sage from Labbe, Concil. 2. 1245. 
 
 cipe nunc, quae de ipsa Romana '" Origines UturgiccB, vol. r. 
 
 ecclesia anno Christi 416, hoc pp. 111-119. We may hear also 
 
 est tot ante Gregorium magnum the opinion of a very learned 
 
 annos, scripserit Innocentius I. writer : " Neque enim a Grsecis 
 
 summus pontifex: 'Si instituta sacros ritus Romani acceperunt, 
 
 ecclesiastica ut sunt a beatis sed ab apostolorum principibus." 
 
 apostolis tradita, Integra vellent Muratori, p. 13- 
 
 servare Domini sacerdotes, nulla And the very succinct account 
 
 diversitas, nulla varietas in ipsis which another ritualist gives us : 
 
 ordinibus, et consecrationibus " Romanse liturgiae triplex veluti 
 
 haberetur.' Addit infra : ' Quis ordo seu status considerandus 
 
 enim nesciat aut non advertat id, est. Unus primigenius, ab ec- 
 
 quod a principe apostolorum clesiae nascentis exordio ad Ge- 
 
 Petro Romanse ecclesiae tradi- lasium usque receptus : alter 
 
 tum est, ac nunc usque custodi- Gelasianus, auctorem seu am- 
 
 tur, ab omnibus debere servari.'" plificatorem habens Gelasium 
 
 Mr. Palmer gives the same pas- papam ejus nominis primum : 
 
1 IPreface, 
 
 The reader, if he wishes to enquire further into 
 this subject, will find a good account of the various 
 additions and alterations from time to time in the 
 Roman liturgy in a not uncommon book, the The- 
 saurus sacrorum rituum of Gavantus.''* But he 
 will do well to correct this by the older ritualists, 
 Walafrid Strabo and others ; and especially by two 
 ancient histories of the changes made in the Roman 
 service, which have been printed by Georgius in 
 the appendix to his third volume de liturgia Romani 
 pontificis}'^ These were found in the celebrated 
 manuscript of the queen of Sweden, now preserved 
 in the library of the Vatican. 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 disponas, atque ab seterna dam- 
 
 tertius Gregorianus, ita dictus partes sunt. In Gelasiano duse 
 
 ex nomine Gregorii M. qui Ge- auttresanteepistolamorationes; 
 
 lasianum ordinem correxisse me- unica secreta ante prsefationem ; 
 
 moratur. Qualis fuerit primi- atque duse post communionem, 
 
 genius ille, non omnino con- quarum una est swpra populum. 
 
 Stat. Gelasianus diu desideratus At in Gregoriano tres tantum 
 
 est: sed tandem ilium e tene- ad singulas missas assignantur 
 
 bris eruit vir de ecclesia bene orationes, quarum una ante epi- 
 
 meritus Josephus Thomasius. stolam, altera secreta, tertia post 
 
 Gregorianus demum in usu com- communionem." Mabillon, de 
 
 muni est modo apud omnes lit. Gallicana, lib. i. cap. 2. iv. 
 
 fere ecclesias, notis et observa- Compare also Gavantus, The- 
 
 tionibus a Menardo nostro iUus- saurus, tom. i. p. 5. 
 tratus. Gregoriani a Gelasiano '' I mean the edition to 
 
 totum discrimen est in varietate which I refer in these notes, 
 
 et numero earum orationum, with the excellent commentary 
 
 quas collecias vocant: nam cae- of Me rati ; 3 vols, folio, 1763. 
 tera utriusque eaedem omnino '* Append, x, xi. 
 
lp>reface* li 
 
 natione nos eripi, et in electorum tuorum jubeas 
 grege numerari.' " '^ 
 
 When, however, we speak of additions, these as 
 regarded the ordinary and canon were small both in 
 number and extent : and there can be but little doubt 
 that the Roman liturgy, in its strictest sense, was 
 in the first and second centuries considerably longer 
 than it now is ; which is indeed certain if more than 
 one pope, as it has been remarked, not only arranged 
 but abbreviated it. Therefore it would at that time 
 be more like the other ancient liturgies, and corre- 
 spond with the account given us by Justin Martyr. 
 Muratori'^ observes that as in the Greek churches 
 prayers were said before the preface for the whole 
 church, for kings, for catechumens, &c., and other 
 prayers again after the consecration for the clergy; 
 so an old Latin writer upon the sacraments, speak- 
 ing of the eucharist, says " in it praises are offered 
 to God, and prayers for the people, for kings, and 
 others." 
 
 We shall probably never know what was the primi- 
 tive liturgy of the churches of Britain — observed 
 perhaps in parts of the island for many centuries — 
 before the arrival of St. Augustine. It is almost 
 certain that every copy of it which could be iden- 
 tified has been long ago destroyed. Ancient frag- 
 ments or even complete copies may possibly have 
 been preserved in some monastic libraries until the 
 time of Henry the eighth. The difficulty seems to 
 be acknowledged by very eminent authorities. Aze- 
 vedo says, "Anglicani autem officii nullum est mo- 
 numentum, quo cognosci possit ante S. Gregorii 
 aevum, qui evangelii praecones ad Christianam re- 
 ligionem restituendam illuc misit."''' And Mabillon, 
 
 " Hisi. eccles. lib. 2. cap. i. 87. " De divino officio, exercit. ix. 
 
 " De rebus liturg. p. 14. P- 47- 
 
 e 2 
 
Hi Preface. 
 
 to cite no more: "Quails fuerit apud Bri tones et 
 Hibernos sacrificandi ritus, non plane compertum 
 est. Modum tamen ilium a Romano diversum ex- 
 titisse intelligitur ex Bernardo in libro de vita Ma- 
 lachise, ubi Malachias barbaras consuetudines Ro- 
 manis mutasse, et canonicum divinse laudis ofificium 
 in illas ecclesias invexisse memoratur.'"'* Certainly 
 Azevedo is speaking of the offices of the canonical 
 hours rather than of the liturgy; and so Mabillon 
 also, although he begins with speaking of the " ritus 
 sacrificandi :" but there is so great a connexion be- 
 tween the two that any information or suggestion as 
 regards the one throws some light upon the other. 
 
 We are equally ignorant as to the persons by 
 whom or at what exact date Christianity was first 
 preached in Britain. The legends about the coming 
 of St. Paul or St. Peter or St. Joseph of Arimathea, 
 and other similar stories, may be set aside as with- 
 out real foundation. But whilst we do so put them 
 aside, it by no means follows that the true faith was 
 not known in Britain, and that there were no con- 
 verts, before the second century. Intercourse with 
 the continent was frequent and easy: there were 
 large numbers of Roman soldiers and merchants in 
 the country and many settlers, whose numbers must 
 have rapidly increased as year after year passed by. 
 Christianity must have been heard of, and it is 
 almost impossible but that some, perhaps many. 
 Christians might have had occasion to visit or to 
 reside in the country. On the other hand, there is 
 no evidence of any value that the true faith was 
 introduced by missionaries from Rome. 
 
 When we come to the middle of the second century 
 
 " Be lit. Gall. lib. i. cap. 2. xiv. Compare also Gerbert, Vetus 
 lit. Aleman. torn. i. p. 75. 
 
Pteface. liii 
 
 there seems to be firmer ground to rest on : and 
 we may more readily rely on the suggestion that 
 the formal organisation of a church in Britain, with 
 bishops rightly consecrated, is to be traced to the 
 church at Lyons which had been founded by mis- 
 sionaries from Asia. That there were Christians 
 in Britain before the middle of the third century is 
 undeniable; and in the year 314 British bishops 
 are named among those who attended the council of 
 Aries. Still, we have no records to guide us in even 
 guessing at what were the precise forms of liturgy 
 and ritual at that time used. If they had been 
 brought by converts from Lyons they would have a 
 character like that of the Ephesine church ; and the 
 changes in them which might have been made from 
 time to time in Gaul would naturally have been in- 
 troduced also into Britain. The peculiarities and 
 variations of the Galilean liturgy would have been 
 found in the British. 
 
 Stillingfleet is not an author whose judgment is 
 to be depended on, so hastily does he seem in his 
 Origines Britannica to have settled questions of 
 rituals and liturgies, and so much inclined to mis- 
 represent facts. Yet on this particular difficulty we 
 may adopt his language. Speaking of some ancient 
 manuscripts still extant of the Galilean service, he 
 tells us : " from these excellent monuments of an- 
 tiquity compared together, we may in great measure 
 understand the true order and method of the com- 
 munion service of that time, both in the Galilean 
 and British churches." Presently he assures us 
 that we may obtain from those records of the Galil- 
 ean liturgy " a just and true account of the public 
 service then used in Britain.'"'^ 
 
 Origines BriianniccB, p. 240. 
 
liv Preface, 
 
 Upon the whole subject I would further refer the 
 student to an important work, recently published, 
 with very learned notes and introduction, by Mr. 
 Warren, of St. John's College, Oxford.*" I know no 
 book upon the same subject of equal value. The 
 introduction will be found to be especially useful ; 
 and following it are gathered together, carefully 
 edited, the fragments which are still extant of any 
 liturgy or ritual which can justly claim a Celtic 
 origin. By the term Celtic church Mr. Warren 
 means " the church which existed in Great Britain 
 and Ireland before the mission of St. Augustine, and 
 to a varying extent after that event, until by absorp- 
 tion or submission the various parts of it were at 
 different dates incorporated with the church of the 
 Anglo-saxons." *^ 
 
 The ancient Gallic churches used the same order 
 of prayers in the celebration of the eucharist, al- 
 though, as appears from three editions published 
 by Thomasius and from a fourth by Mabillon, the 
 prayers themselves somewhat differed. A brief 
 description of their arrangement is given by Martene 
 in his excellent work De antiquis ecclesice ritibus. *^ 
 He says : — 
 
 '" The liturgy and ritual of expressed in language to which 
 
 the Celtic church. no exception can reasonably be 
 
 *' Although perhaps unneces- taken. Even with these demerits 
 
 sary, it is right that I should — if I may venture so to call them 
 
 guard myselfagainstbeingunder- — no student of the ancient his- 
 
 stood as consenting to every de- tory and rituals of the old British 
 
 duction which Mr. Warren seems church will hesitate to acknow- 
 
 to arrive at. He writes on some ledge the obligation which he is 
 
 points as an Anglican naturally under to Mr. Warren for the care 
 
 would upon certain claims and and labour which have been 
 
 assertions made by Roman ca- taken in the preparation of his 
 
 tholic theologians. These pas- book. 
 
 sages however occur but seldom; ^"^ Tom. i. p. 98. See also 
 
 and the author's opinions are Le Brun, Opera, tom. ii. p. 134. 
 
IPreface. iv 
 
 The Gallic liturgy began with an antiphon, which 
 was sung by the choir. This was followed by a 
 preface or sermon to the people, in which the priest 
 exhorted them to come with due reverence to the 
 holy mysteries. Silence being then proclaimed the 
 priest saluted the people, and after their response 
 said a collect which the people heard upon their 
 knees. After the collect the choir sang the trisa- 
 gium, which was followed by the canticle, " Bene- 
 dictus 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 
 people gave the response (still continued by a kind 
 of tradition in the English protestant 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 sang an anthem called 
 sonum, or more properly, sonus : which according to 
 Martene (who is followed by Gerbert** and Le 
 Brun**) upon the authority of St. Germanus an- 
 swered to the offertory of later times. Then the 
 sacred diptychs were read, the collect post nomina 
 was said, the kiss of peace given, and the collect 
 ad pacem said by the priest, after which the canon 
 followed, which was very short. After the con- 
 
 *' De cantu, torn. i. p. ii6. 
 " Opera, torn. ii. p. 138. 
 
Ivi 
 
 Ipreface. 
 
 secration came the prayer post secreta ; " postea fiebat 
 confractio et commixtio corporis Christi." In the 
 mean time the choir sang an anthem. This was 
 followed by a collect, the Lord's prayer, and another 
 collect. (It appears that the Lord's prayer was said 
 by both the priest and the people.) Before com- 
 munion the blessing was given, if by the priest in 
 this form : " Pax, fides, et caritas, et communicatio 
 corporis et sanguinis Domini sit semper vobiscum" 
 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. 
 p. 90 ; and Gerbert, de cantu, 
 torn. i. p. iz6. The latter has 
 some important remarks upon 
 the agreement in this part, as 
 well as in others, of the Moza- 
 rabic and Gallican liturgies: a 
 subject which would well repay 
 an accurate examination, al- 
 though we should not probably 
 after a patient comparison come 
 to the same conclusion with Dr. 
 Giles, who, in a life of Bede pre- 
 fixed to his biographical writing, 
 quietly sets them down as the 
 same : " the Gallican or Moza- 
 rabic liturgy." (p. xxij.) I re- 
 gret to be obliged to pass the 
 enquiry over, with only this brief 
 remark : sufficient however, it 
 may be, to excite the further in- 
 terest of the student. The tre- 
 canum, as a title, is not found in 
 the service of any other church. 
 
 *' Compare the account also 
 of this liturgy given by Mr. Pal- 
 mer, Orig. lit. vol. i. p. 158. The 
 
 argument by which he would 
 prove that it was orginally from 
 the east and not from Rome is 
 of considerable weight. See also 
 Le Bran, Optra, torn. ii. p. 126. 
 A very curious point, of no 
 little importance and well worth 
 examination, is the similarity 
 between the most ancient Eng- 
 lish and Irish manuscripts now 
 extant, and those of the east. The 
 author of a valuable modern 
 publication says, " the collation 
 of many of these manuscripts 
 has also furnished additional 
 (although unlooked for) evidence 
 that the ancient church in these 
 islands corresponded with the 
 eastern churches." Westwood, 
 Palaographia sacra, pref. i. 
 Again, he alludes to an extraor- 
 dinary similarity between the or- 
 naments in the ancient Syriac 
 manuscript of Rabula, and those 
 in the most ancient Anglo-saxon 
 manuscripts, particularly as re- 
 gardsaverypeculiarand common 
 
Preface. 
 
 Ivii 
 
 Such was the use which the existing English 
 churches probably observed in celebrating the holy 
 eucharist until the end of the sixth century. St. Au- 
 gustine brought with him the liturgy then authorised 
 and followed at Rome ; he first landed about the 
 year 597 during the hfetime of pope Gregory him- 
 self. After his return to England, as archbishop, 
 he requested the pope to decide some questions ; 
 and among them, especially, what service was to 
 be used in the English churches as the Galilean and 
 Roman liturgies were not the same.*' The answer 
 was, that he might himself choose either ; or 
 select the liturgy which he thought most suitable 
 from the various forms in the catholic church, pro- 
 vided only that he had regard to the circumstances 
 
 pattern formed of several slender 
 spiral lines united in the centre 
 of a circle: and continues, "these 
 apparently trifling circumstances 
 seem to me to prove more for- 
 cibly than the most laborious 
 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 king Athelstan. 
 These remarks have not the less 
 weight because they occur only 
 incidentally, in a work directed 
 towards a totally different ob- 
 ject. 
 
 "This is of great importance, 
 and I give the original from 
 Bede : " Secunda interrogatio 
 Augustini. Cum una sit fides, 
 sunt ecclesiarum diversae con- 
 suetudines, et altera consuetudo 
 missarum in sancta Romana ec- 
 
 clesia, atque altera in Galliarum 
 tenetur ? 
 
 " Respondit Gregorius papa. 
 Novit fraternitas tua Romanae 
 ecclesias consuetudinem, in qua 
 se meminit nutritam. Sed mihi 
 placet, sive in Romana, sive in 
 Galliarum, seu in qualibet ec- 
 clesia, aliquid invenisti quod 
 plus omnipotent! Deo possit 
 placere, soUicite eligas, et in An- 
 glorum ecclesia, quas adhuc ad 
 fidem nova est, institutione prae- 
 cipua, quag de multis ecclesiis 
 coUigere potuisti, infundas. Non 
 enim pro locis res, sed pro bonis 
 rebus loca amanda sunt. Ex 
 singulis ergo quibusque ecclesiis 
 quae pia, quae religiosa, quae 
 recta sunt, elige; et haec, quasi 
 in fasciculum coliecta, apud An- 
 glorum mentes in consuetudi- 
 nem depone." Hist. Eccks. lib. i. 
 cap. xxvii. 60. 
 
Iviii Preface, 
 
 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 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 perhaps remote, parts 
 of the island ; prejudices which 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 
 that he would not have required everywhere the 
 adoption of the Roman liturgy, to which he had 
 been always accustomed. We learn also from the 
 answer of St. Gregory, that although it differed from 
 the Roman yet in his judgment the Gallican or (if 
 we may so conclude it) the British liturgy contained 
 nothing that was objectionable. 
 
 Naturally the influence of St. Augustine and his 
 successors led to a very wide 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 tran- 
 scripts of the sacramentary of St. Gregory.*' This 
 
 ** I do not overlook but rather Bertha into England ; and to 
 
 would remind the reader of the which I attribute no weight in 
 
 fact, that he might himself con- this enquiry. 
 
 siderit,ofthe bishop and congre- " Ortgines h'/urgicce, vol. i. p. 
 
 gation who accompanied queen i86. 
 
Preface* lix 
 
 may be true of the manuscripts which are extant ; 
 but true only in a general way of the facts as they 
 existed : in the same way, for instance, in which, 
 about the middle of the eighth century, Egbert 
 archbishop of York must be understood in one of 
 the answers of his Dialogue.'" I say must, as even 
 Dr. Lingard, a great upholder of the early and com- 
 plete introduction of the Roman use into England, 
 cannot but allow, when he 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 comprehend. 
 
 About the same time, a.d. 747, a council at Cloves- 
 hoo added the sanction of its authority to the ob- 
 servance, as far as the various dioceses would re- 
 ceive them, of the Roman ritual and missal. We 
 must be careful not to press beyond such a limi- 
 tation these canons, as otherwise we should be 
 plainly contradicted by other records which have 
 come down to us : 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 
 
 '^ "Nosautemin ecclesiaAn- hebdomada post pentecosten 
 
 glorum idem primi mensis jeju- Anglorum ecclesiae celebrandum 
 
 nium, ut noster didascalus beatus destinavit. Quod non solum nos- 
 
 Gregorius in suo antiphonario tra testantur antiphonaria, sed et 
 
 et missali libro per paedagogum ipsa quse cum missalibus suis 
 
 nostrum beatum Augustinum conspeximus apud apostolorum 
 
 transmisit ordinatum et rescrip- Petri et Pauli limina." Wilkins, 
 
 tum . . servamus." " Hoc autem Concilia, torn. i. p. 85. 
 
 jejunium idem beatus Gregorius °' Angh-saxm church, vol. i. 
 
 per praefatum legatum in anti- p. 299. 
 phonario suo et missali, in plena 
 
ix Preface. 
 
 eoiemque tempore ubique festivitates dominiccs, seu 
 martyrum nativitates peragantur. Tertio decimo 
 definitur decreto : ut uno eodemque modo dominicae 
 dispensationis in carne sacrosanctse festivitates, in 
 omnibus ad eas rite competentibus rebus, id est, in 
 baptismi officio, in missarum celebratione, in can- 
 tilenae modo, celebrentur, juxta exemplar videlicet 
 quod scriptum de Romana habemus ecclesia. Item- 
 que ut per g^rum totius anni natalitia sanctorum 
 uno eodemque die, juxta martyrologium ejusdem Ro- 
 manae ecclesiae, cum sua sibi convenienti psalmodia 
 seu cantilena venerentur." *^ 
 
 Le Brun mentions a remarkable manuscript which 
 he says proves that for a considerable period the 
 Anglo-Saxon church, or at least some part of it, 
 adopted not the Gregorian but the Gelasian sacra- 
 mentary.'^ Whether this may have been so or not, 
 there can be little doubt but that the canon of the 
 church of Rome, subject 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. Mabillon 
 allows this to have been the case with respect to 
 the Gallic liturgy in France.'* 
 
 Without delaying longer upon this enquiry we 
 may probably conclude, that as Christianity spread 
 among the Anglo-saxons the canon of the church 
 of Rome, as distinguished from the old Galilean, was 
 gradually received by them, and also in the British 
 churches which may still have existed. But it would 
 be the general arrangement only, and not always 
 the exact words. Not merely would ancient pre- 
 
 °^ Wilkins, Concilia, torn. i. p. of the canonical hours. 
 96. The other canon, the fif- '' Opera, torn. ii. p. 91. 
 
 teenth, concerns the daily oflSce '* De lit. Gallicana, p. 46. 
 
Preface. Ixi 
 
 judices and ritual peculiarities have influence against 
 the newer form, but the bishops of the several 
 dioceses into which England was gradually 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 cere- 
 monies and prayers. Possibly this power was not 
 invariably exercised with due discretion ; some 
 trifling and objectionable practices may occasionally 
 have been suffered to interfere with the solemnities 
 of the public service and offices. Yet, after all, 
 these were to no great extent ; and there is ample 
 proof how careful the rulers of the church were to 
 prevent such scandals. In fact, when we remember 
 the rudeness of the manners of the Anglo-saxons, 
 how little learned many of the most pious and 
 earnest of the bishops, how numberless the old 
 heathen superstitions which still existed, we must 
 own the constant presence and direction of the 
 Almighty Head, Who alone could preserve a due 
 and fitting order against the pressure of so many 
 difficulties. 
 
 One abuse the Anglo-saxon church was most 
 anxious to fight against ; although it has been with 
 superficial writers not uncommon to assert the con- 
 trary: namely, the introduction of any pagan rites. 
 It will be sufficient to quote two examples. The 
 nineteenth canon of the council of Chalcuith, a.d. 
 785, at a time when it would have seemed to human 
 policy most desirable by any way to conciliate the 
 heathens, enjoins in the plainest terms : " Ut unus- 
 quisque fidelis christianus a catholicis viris exem- 
 plum accipiat; et si quid ex ritu paganorum re- 
 mansit, avellatur, contemnatur, abjiciatur. Deus 
 enim formavit hominem pulchrum in decore et 
 specie : pagani vero diabolico instinctu cicatrices 
 
ixii l^ccface. 
 
 teterrimas superlnduxerunt." '^ And again, in the 
 eleventh century, the fifth of the ecclesiastical laws 
 of king Canute : " prohibemus etiam serio omnem 
 ethnicismum." '* 
 
 "> Wilkins, Concilia, torn. i. p. 150. 
 °° Ibid, torn, i. p. 306, a.d. 1033. 
 
Preface. ixiii 
 
 CHAPTER IV. 
 
 THE eucharistic offices of the Anglo-saxon 
 church may therefore have been, for many 
 years, distinguished from each other by very 
 important variations : and it is probable that through- 
 out England, up to the century preceding the conquest, 
 they differed in some degree or other, to the extent 
 even of the number of the different dioceses. Doubt- 
 less they all preserved the essentials of the service, 
 according to the very brief account which ^Ifric gives 
 us in his easter-homily : " Da apostoli dydon swa swa 
 Crist het. Tpat hi halgodon hlaf and win to husle 
 eft sy'S'San on his gemynde. Eac swylce heora 
 aefter-gengan and ealle sacerdas be Cristes haese 
 halgia'S hlaf and win to husle on his naman mid J^sere 
 apostolican bletsunge."''' These differences of each 
 diocese from another continued^* until the civil 
 subordination of the whole land under one head 
 
 " " Apostoli prout Christus Those according to the uses of 
 
 jussit fecerunt ; exhinc enim pa- the Benedictines, the Cistercians, 
 
 nam et vinum consecraverunt the Carthusians, the Dominicans, 
 
 iterum in eucharistiam, in ejus and Franciscans were published 
 
 memoriam. Pariter (faciunt) ho- before the year 1500. These were 
 
 rum successores et omnes sacer- upon the one hand forbidden to 
 
 dotes, jubente Christo, in nomine the secular clergy, see Benedict 
 
 ejus panem et vinum in eucha- XIV, Opera, torn. ix. p. 408 ; and 
 
 ristiam consecrant per benedic- on the other were binding upon 
 
 tionemapostolicam." ^irf/«.^»- the members of the respective 
 
 gh'c. vindex cathol. vol. iii. p. 348. orders ; Azevedo, de div. off. 
 
 ^' There were also varieties exercit. x. p. 55. But compare 
 
 observed by the different monas- the orderpresently about Barking 
 
 tic orders; several of which have monastery, 
 been printed in later years. 
 
Ixiv 
 
 IPceface. 
 
 and consequent increased facilities of intercourse 
 introduced a greater sameness of practice, better 
 fitted to the unity of faith. 
 
 About the year 1085, Osmund, bishop of Salis- 
 bury, drew up and promulgated a form which should 
 be used in his diocese :*' and whether from the 
 known ability and earnestness of Osmund himself, 
 whether from the fame of his new cathedral and the 
 college of learned clergy which he had collected,* 
 
 " "At the conquest monas- 
 teries had a deep share in the 
 afflictions of the conquered na- 
 tion ; some of the best of their 
 manors were sacrilegiously taken 
 away, their treasuries plundered, 
 and their liberties infringed. 
 Most of the English abbots being 
 deposed for little or no causes, 
 strangers were preferred to the 
 richest abbeys in the kingdom, 
 who introduced several new cus- 
 toms 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 Nor- 
 man 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 sing- 
 ing) "of William of Fiscamp. 
 These and several other innova- 
 tions, which were bringing in 
 upon them, were stopped by the 
 pains of Osmund, bishop of Sa- 
 lisbury, who composed a new 
 ritual, afterwards known by the 
 
 name of the missale in usum 
 Sarum, and generally Used in 
 England, Scotland, and Ireland." 
 Tanner, Notitia monastica, pref. 
 4. I do not think it necessary 
 to stop to correct the above 
 statement, which the reader may 
 easily do for himself. 
 
 Although we must scarcely 
 take the words of Bromton 
 literally, yet his statement shows 
 that the reception of St. Os- 
 mund's arrangement was rapidly 
 and widely spread soon after the 
 bishop's death. Bromton wrote 
 about the year 1300, and speak- 
 ing of St. Osmund says : " Hie 
 componit librum ordinalem ec- 
 clesiastici officii quem consue- 
 tudinarium vocant, quo fere tota 
 nunc Anglia, Wallia, et Hibemia, 
 utitur." Chron. p. 977. The 
 chronicler here uses the term 
 consuetudinary in its wide and 
 less exact meaning, as including 
 what is properly called the or- 
 dinal 
 
 ^ "Hoc anno Hermannus 
 obiit, cui successit Osmundus, 
 qui ecclesiam novam ibidem 
 construxit, clericos insignes tarn 
 Uteris quam cantu aggregavit." 
 Henr. de Knighton, Chron. lib. 2. 
 
Ipreface, ixv 
 
 or from whatever cause, this Use of Sartim 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 were still enforced 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 ascertained : it seems certain that 
 the uses of Lincoln and Bangor were observed in 
 fewer dioceses than those of York and Hereford. 
 
 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 
 
 ^ We may understand that the disparagement of the other 
 
 the use of Sarum was introduced English uses, has probably been 
 
 into Ireland upon the authority because the service books of that 
 
 of a canon of the synod of church are with few exceptions 
 
 Cashel, a.d. 1172. "Quod om- the only ones which are extant. 
 
 nia divina ad instar sacrosanctse No perfect book, or even any 
 
 ecclesiae, juxta quod Anglicana large fragment, is known to exist 
 
 observat ecclesia, in omnibus of Lincoln ; only two manu- 
 
 partibus ecclesise amodo trac- scripts, namely, the missal in 
 
 tentur." Wilkins, Concilia, torn, my possession, and the ponti- 
 
 i. p. 473/ Compare also Collier, fical belonging to the dean and 
 
 Eccles. hist. vol. i. p. 379. As chapter of that cathedral, claim 
 
 regards the church of Glasgow to be of Bangor; and but ten 
 
 in Scotland, see Wilkins, torn. i. or twelve copies altogether are 
 
 p. 741 ; and the Monumenta ri- known of the books of Here- 
 
 tualia, vol. i. p. lij. note 93. ford and York [1848]. During 
 
 ' One reason why writers in the last thirty years some few 
 
 modern times have perhaps too other copies of the two last uses 
 
 much exalted the Salisbury, to have been found. 
 
ixvi Preface* 
 
 memorial has been lost, may have occurred; and 
 many difficulties and jealousies which opposed its 
 progress may have been gradually but slowly over- 
 come. 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 con- 
 stitutions 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 ever37where, 
 and supplying their defects." * 
 
 There are two important cases upon which a few 
 remarks may not perhaps be out of place. And first 
 of the cathedral of St. 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 service should be per- 
 formed in his cathedral, secundum usum Sarum : 
 and that the old form and rubric called St. 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 St. Paul's : 
 in the one made a.d. 1298 books are simply spoken 
 of "de usu S. Pauli ;" but in the other, in i486, we 
 have "vetus missale," "aliud vetus missale secun- 
 dum usum S. Pauli," and " unum ordinale secun- 
 dum primariam ordinationem et antiquam ecclesise 
 S. Pauli."* But we have the best evidence that in 
 the cathedral of St. Paul the use of Sarum was not 
 admitted without also the retaining some of its own 
 
 * Wilkins, Concilia, torn. i. p. 649 ; and Dugdale, .S"/. PauTs, 
 715- p. 22. 
 
 ° Ecclesiastical hist. vol. i. p. ° pp. 233, 284. 
 
Preface. Ixvii 
 
 old peculiar ceremonies : I mean that of the author of 
 the Defensorium directorii who says, speaking on a 
 certain point, " probatur ista assertio esse vera per 
 venerabiles viros ac patres canonicos ecclesiae sancti 
 Pauli Londonensis, qui totum officium divinum in 
 cantando et legendo observant secundum usum 
 Sarum ecclesiae. Sed de caerimoniis vel observa- 
 tionibus ejusdem nihil curantes : sed custodiunt 
 antiquas observantias in ecclesia sancti Pauli a pri- 
 mordio illic usitatas."' 
 
 A manuscript is preserved in the library of the 
 British museum which is called in the catalogue 
 " missale in usum D. Pauli : " * from which we might 
 have hoped to obtain much information upon this 
 point : and we doubtless should, had it been a copy 
 of the old use of that church. But it is later than 
 14 14 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 St. Paul's " appears to have 
 been a tradition, and possibly a correct one, that it 
 
 ' Monumenta ritualia, vol. ii. tare quod cardinah vocabant, 
 
 p. 360. The practice of the ca- unde cardinales dicti solemnem 
 
 thedral of St. Paul was, as we missam celebrarent." Verb. Pres- 
 
 may suppose, of considerable byter. But I think in the present 
 
 authority ; and the Defensorium instance reference is made to the 
 
 appeals in another place to it, cardinals of the choir, who were 
 
 upon a disputed point (p. 342); officers of St. Paul's cathedral, 
 
 where the decision of the "vene- chosen from the minor canons 
 
 rabiles cardinales ecclesiae sancti by the dean and chapter to have 
 
 Pauli " is given. As Ducange the direction of the choir. See 
 
 tells us, there were in many some ancient statutes, printed in 
 
 cathedrals and monasteries some Dugdale, Hist, of St. Pauts, 
 
 chief appointed among the appendix, p. 241. 
 priests, " quibus ex concessione * Harleian MS. 2787. This 
 
 summorum pontificum licitum valuable manuscript is unfor- 
 
 erat, ut soli ad prsecipunm al- tunalely imperfect. 
 
 f2 
 
Ixviii ipreface. 
 
 formerly belonged to that cathedral. We may ac- 
 cept the tradition, because although like most copies 
 of the missal in that age it has numerous directions 
 which refer to parish churches and not to cathedrals, 
 it has also some rubrics which could relate only to a 
 large establishment of priests and ministers. Nor 
 can there be any doubt but that it was the property 
 of some great church in London : this is clear from 
 the rubric upon the feast of St. Mark, directing the 
 procession upon that day to go to some church in 
 the city or in the suburbs, and return after the cele- 
 bration of mass to their own church. The exception 
 above spoken of is remarkable : the canon of this 
 manuscript contains the prayer "Agimus tibi Deo 
 Patri gratias ;"' and is the only example I remember 
 to have met with, except in the Hereford missal, and 
 in the magnificent manuscript of abbot Litlington 
 at Westminster. The prayers which precede it are 
 however not according to the Hereford but to the 
 Salisbury use. 
 
 We have a proof that the old use of St. Paul's 
 was held in high estimation in an order relating to 
 Barking monastery, in Essex, about 1390: " Nota 
 quod diversis temporibus intra conventum nonnullae 
 emanarunt altercationes . . . igitur nos cupientes dic- 
 tas altercationes et discord ias radicitus extirpari prae- 
 senti extirpamus edicto secundum antiquas consuetu- 
 dines istius domus approbatas, quod conventus prae- 
 dictus tres modos diversos habeat sui servitii dicendi ; 
 primo horas suas dicat secundum regulam sancti 
 Benedict! ; psalterium §uum secundum cursum curiae 
 Romanae; missam vero secundum usum ecclesiae 
 sancti Pauli Londoniarum."^" 
 
 ' See below, p. 179. distinction between the use " Ro- 
 
 '" T>\igd3\e,Monas/tc<m Anglic, manse ecclesise" and "Romanae 
 
 vol. i. p. 437. note k. Upon the curiae," see Azevedo, de div. off. 
 
Preface* ixix 
 
 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 founda- 
 tion of the collegiate church of St. Mary at Ottery. 
 These enter into minute particulars of the services 
 to be performed by the members of the college ; and 
 whilst two or three chapters prove that the Sarum 
 was then the received use of the diocese they no 
 less show a sort of jealousy still existing, and an 
 earnest desire upon the part of the bishop to estab- 
 lish an Exeter use. Thus in the seventh he speaks 
 of the divine office on certain occasions being per- 
 formed "secundum ordinale et consuetudinarium 
 quae eis fecimus et extraximus ex Exonise et Sarum 
 usibus."^^ Again in the tenth that all the members 
 should attend chapter " saltem in sabbato, ut Exo- 
 niae fit" In the thirty-sixth we have the two uses 
 identified : " Item volumus quod in majoribus festis 
 . . . sicut Sarum et sicut Exon." And, once more, in 
 the seventy-seventh the bishop speaks out very 
 plainly: " Item statuimus quod ubicumque ordinale 
 vel consuetudinarium vel statuta nostra non sufficiant 
 forte in multis faciendis per totum annum, quod tunc 
 recurratur ad ordinale et consuetudinarium Sarum. 
 Ita tamen quod semper omnia per nos disposita 
 firmiter observentur. Nolumus tamen quod alle- 
 gent vel dicant unquam se usum tenere Sarum, sed 
 magis Exonise, vel, ut verius dicant, usum per nos 
 eis traditum proprium et specialem."^^ The extent 
 
 exercit. ix. p. 33 : " Officium " This ordinal is still extant, 
 
 curiae contractum erat, et muta- and preserved in the exchequer 
 
 tionibus obnoxium ob varias et chamber of the dean and chapter 
 
 continuas occupationes summi of Exeter. See some account of 
 
 pontificis, et cardinalium, alio- it in the Monumenta riiualia, vol. 
 
 rumque praelatorum, qui ei in i. p. 1. 
 
 sacello diu noctuque interesse '"■ Oliver, MonasHcon Exon. 
 
 solebant." p. 268, et seqq. 
 
Ixx iprefacc. 
 
 to which the bishop's wishes were carried in this 
 matter must remain doubtful : we find however, 
 about one hundred years after, in 1436, 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 ofifice " secundum 
 usum Sarum."^^ 
 
 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 in the library of 
 the British museum was one of the service-books of 
 the parish church of Rysbey.^* It is true that occa- 
 sionally the Sarum service-books refer to the uses of 
 other English dioceses ; as, for instance, to the use 
 of the church of Lichfield on St. Chad'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. This is quite clear from 
 the constitutions of Lichfield in 1428, where ob- 
 servance of the rules of the ordinal of Sarum is 
 expressly enjoined. ^^ 
 
 According then to these various uses of Sarum, 
 York, Bangor, Hereford, and Lincoln" (various yet 
 
 " Monasiicon Exon. p. 404. ^° Concilia, torn. 3. p. 505. 
 
 " See Monumenta ritualia, ^* So Asseman reckons five 
 vol. i. p. liv. note 89. Other uses, upon the authority doubt- 
 incidental notices might easily less of the preface to the com- 
 be added ; for example, the ser- mon Prayer book ; Codex Htur- 
 vice books " ad usum Sarum" gic. tom. iv. pars iii. 36. And the 
 among the valuables of Edward author of the Ordinarye of a 
 the third, in the inventory among Christen man speaks of them in 
 the exchequer records ; and the a general way : " That on the 
 statutes drawn up for the hos- holy sondaye and other grete 
 pital of St. Julian at St. Alban's ; feestes and solempnytees gyuen 
 Matt. Paris, And. p. 1 164. by comaundemente, after djTier- 
 
IPreface. Ixxi 
 
 harmonious) the holy eucharist was celebrated in 
 England until the year 1547, the first of king 
 Edward the sixth. Their origin cannot be attributed 
 merely to man's ingenuity and learning, or even 
 piety; but they are to be traced, as has been very 
 briefly shown, through the sacramentaries of Gre- 
 gory and Gelasius and Leo to the well-spring of all 
 Christian truth, the age of the apostles. 
 
 In March, 1548, a form was published to be used 
 in the distribution of the consecrated bread and 
 wine, if any lay persons desired to communicate. 
 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 are still used in the 
 reformed Prayer book ; beginning, " Dearly beloved 
 in the Lord, ye, coming to this holy communion, 
 must consider what St. Paul writeth to the Corin- 
 thians," &c. This was to be followed by a charge to 
 all open sinners to withdraw, and the invitation 
 " You that do truly and earnestly repent you of 
 your sins," &c. : after which a confession and abso- 
 lution, and a prayer; and then both the host and 
 the chalice were given, with these words, " The 
 body of our Lord Jesus Christ, which was given for 
 thee, preserve thy body unto everlasting life ; " and, 
 " The blood of our Lord Jesus Christ, which was 
 shed for thee, preserve thy soul to everlasting 
 
 syte of the countre and of the excused." Sign. L. iiij. b, edit, 
 
 dyoces, euery man ought to here Wynkyn de Worde. 
 masse entyerly yf he haue no " See the rubric below, at the 
 
 lettyng nor excusacyon reason- time of the communion, " until 
 
 able by the whiche he may be other order shall be provided." 
 
Ixxii 
 
 Preface^ 
 
 life." Having received, the people were dismissed 
 with a blessing. 
 
 Although this form has been more than once re- 
 printed — for example, by Dr. Cardwell in his Two 
 Prayer books of Edward the Sixth, and by Wilkins 
 in the fourth volume of the Concilia — I have thought 
 it well to include it in the appendix to the present 
 edition, on account of its great historical importance. 
 The original editions are of extreme rarity; scarcely 
 more than five or six copies are known to exist. 
 There are three in the British museum, all in quarto, 
 of the same date, March 8, 1 548, and all different ; 
 that is, not in the matter or in the variation pro- 
 bably of a single important word but in the setting 
 up of the type." It would require of course more 
 
 *' All of those which have 
 any date are said in the colo- 
 phon to be " imprinted" " in the 
 second year of the reigne of 
 our soueraigne lorde, kyng Ed- 
 ward the vi." This is perfectly 
 correct ; Edward began to reign 
 in January, 1547. The first 
 common Prayer book which is 
 dated in 1549, and was probably 
 not printed until either the last 
 day of March or after the month 
 of March in that year, is never- 
 theless a legal document of the 
 second year of king Edward. 
 There have lately been very 
 considerable discussion and 
 somewhat heated arguments as 
 to the right meaning of the 
 words in the rubric of the pre- 
 sent common Prayer book that 
 certain things " shall be retained 
 and be in use, as were in the 
 church of England, by the au- 
 thority of parliament, in the se- 
 
 cond year of the reign of king 
 Edward the sixth." In these 
 discussions more than one writer 
 has asserted that the rubric does 
 not refer to the first Prayer book 
 of 1 549, inasmuch as it was un- 
 deniably neither pubhshed nor 
 printed until after January 1549; 
 and, therefore, must have had 
 the authority only of the third 
 year of king Edward. But in 
 those day? all acts of parlia- 
 ment dated from and took effect 
 from the first day ef the session; 
 and the particular parliament 
 referred to in the rubric began 
 in November 1548, that is, in 
 the second year of his reign. 
 It was not possible in the year 
 1662 rightly to refer to any 
 statute passed during that ses- 
 sion except as " by authority of 
 parliament in the second year." 
 Even if there were any doubt 
 about this we might further in- 
 
l^reface. 
 
 Ixxiii 
 
 than one press to supply the large number which 
 would be wanted. There is a single copy in the 
 Bodleian ; and this, again, is a different edition. It 
 is a small duodecimo ; and apparently intended for 
 the use of people in the congregation and not for 
 the priest.^^ 
 
 sist that the Prayer book of 
 1549 is the first document re- 
 lating to the public services of 
 the church of England which 
 was ever submitted to the con- 
 sideration and approval of par- 
 liament, or received its " autho- 
 rity." Nothing of the kind can 
 be alleged about any articles of 
 visitation and enquiry, or any 
 injunctions and the like, put 
 forth either by Henry the eighth 
 or Edward. These, including 
 the Order of communion of 
 1548, rested solely on the "au- 
 thority"' of the crown. 
 
 What I have just said falls 
 (in a certain way) within the 
 scope of the subject of this 
 volume, which extends to the 
 final abolition of the old liturgies, 
 however altered or added to, of 
 the church of England. I would 
 ask permission to say one word 
 (whether exceeding my limits or 
 not) on the alleged " authority" 
 of the Advertisements of 1566. 
 Setting aside the extreme diffi- 
 culty — and after so much labour 
 spent without success, we may 
 say the impossibility — of proving 
 that these Advertisements at 
 any time had the force of law, 
 no legal judgment in the pre- 
 sent century seems to be so 
 directly contrary to all the prin- 
 ciples which for generations have 
 
 been supposed to rule the de- 
 cisions of our chief courts as that 
 which lately told us that a clause 
 in an act of Parliament plainly 
 referring to the second year of 
 king Edward is to be under- 
 stood as referring to the seventh 
 year of queen Elizabeth. We 
 can only hope that if reasons of 
 policy or expediency, had weight 
 with any of our judges in arriving 
 at this decision, it may be very 
 long before we need be ashamed 
 of another example. Nothing can 
 shake men's reverence in Eng- 
 land for legitimate authority more 
 than bringing in " expedience" 
 to overrule the distinct language 
 of an act of Parliament. 
 
 " There is no date ; and no 
 printer's name. It collates in 
 eights to B. iv, with the last leaf 
 blank. If my memory serves 
 me, no copy of the 1548 Order 
 of communion could be found in 
 the Bodleian forty years ago, 
 when I was preparing the first 
 edition of this book ; nor (I be- 
 lieve) is there any entry or other 
 record whence this very curious 
 and unique copy came. It has 
 been recently bound ; and I think 
 it possible that the late librarian, 
 in his unwearied searchings 
 among the treasures in his charge, 
 may have discovered it mixed up 
 with a number of other tracts. 
 
Ixxiv Preface. 
 
 Alterations in faith and ritual were marvellously 
 rapid in the time of Edward the sixth ; and it might 
 be difficult to decide whether any trace or remnant 
 of the old faith would have been left in the reformed 
 church of England if he had lived to the common 
 age of man. In comparison with the changes made 
 in the five years of his reign the ten centuries which 
 had elapsed since the coming of St. Augustine may 
 be said to have changed almost nothing. For a 
 thousand years the liturgy of the church of England 
 had suffered no omission, had endured no addition, 
 which in the slightest degree affected the doctrine 
 which it taught. The brief space of what might 
 easily be counted as months instead of years swept 
 away the old liturgy, to be replaced by a new Com- 
 munion service with new prayers and . exhortations, 
 new rites and ceremonies. 
 
 The observance of " the order of Communion " 
 of 1548 lasted only for a very short time. I must 
 acknowledge that after a careful examination of the 
 rules or rubrics which it contains I am utterly at a 
 loss to understand how it was to be obeyed; nor 
 do I know where to look for any contemporary 
 explanation of the difficulties. 
 
 There may not be much in the omission of a 
 direction at. what previous service the priest was to 
 give his parishioners the preliminary warning "at least 
 one day before he shall minister the communion." 
 Still it is an omission ; and we have nothing what- 
 ever as a guide. Again, was no one to communicate 
 except on those days of which previous notice had 
 been given .■* in other words, was the priest forbidden 
 to give communion to a parishioner at any other 
 mass during the week or (it might be) month be- 
 fore ? Once more : the communion of the people 
 is appointed to follow " immediately after that the 
 
Preface. Ixxv 
 
 priest himself hath received the sacrament," without 
 any purification or ablution ; and there is no break 
 in the service until the conclusion, when the priest, 
 still we must suppose at the altar rails, lets the people 
 depart with a blessing. Can anybody explain what 
 he was to do then ? was he to go back alone to the 
 altar, whilst the congregation were leaving the 
 church and say the rest of the service ? were the 
 communion and postcommunion to be left unsaid ? 
 was he to be allowed to return that at least he 
 might remove as reverently as he could the paten 
 and chalice, or was he also to go away with the 
 people ? In a word, what was he to do ? 
 
 It is necessary to give some account of the 
 editions which have been used in preparing the 
 following arrangement of the English and Roman 
 liturgies. 
 
 The Roman use is printed from the edition by 
 Plantin, Antwerp, 1759, 4to. 
 
 The Hereford use has been taken from an edition 
 of that missal in the Bodleian library. It is sup- 
 posed that the Hereford missal was printed only 
 once. This supposition, however, rests on the fact 
 that we have no evidence of more than one edition. 
 It is rash to argue that books were never printed, 
 merely because copies are not known to exist now. 
 When the second edition of the present book was 
 published, in the year 1846, no other copies were 
 believed to exist than two in the Bodleian library, 
 and one in the library of St. John's college, Oxford. 
 One of the Bodleian copies is on vellum ; both are 
 imperfect, and unfortunately will not between them 
 give us the perfect book. The imperfection is 
 happily of no great extent ; being limited to an 
 erasure in the canon (see p. 1 79, and the note) ; but, 
 nevertheless, there is an imperfection. 
 
ixxvi Preface, 
 
 In the year 1855 I had the good fortune to hear 
 of a fourth copy of the Hereford missal ; and this, 
 on examination, proved to be perfect ; and not 
 merely perfect, but large and sound ; in short, a 
 very beautiful copy.^" This is now in the British 
 museum. 
 
 The Hereford missal is a handsome folio, printed 
 at Rouen in 1502. The following are the title and 
 the colophon. 
 
 Title : " Anno Incarnationis domini secundo supra 
 quingentesimum atque millesimum, die vero prima 
 mensis Septembris, opera et industria M. Petri 
 oliverii et lohannis mauditier Impressorum Rotho- 
 magi, iuxta sacellum diui apostolorum principis Petri 
 commorantium. Impensa vero lohannis richardi 
 mercatoris : 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 reue- 
 rendi in Christo patris et domini ejusdem ecclesie 
 epyscopi meritissimi, ac dominorum decani et capi- 
 tuli : est in propatulo venale facili precio coram 
 cunctis productum et exhibitum." 
 
 Colophon : " Finis Missalis ad vsum Celebris ec- 
 clesie Helfordensis. summa cura ac vigili opera 
 nuper Impressi Rothomagi cum additione, Accen- 
 tuarii legentibus in ecclesiis valde vtili. Et hoc 
 impensis lohannis richardi eiusdem Rothomagi civis 
 non immeriti : iuxta ecclesiam diui nicholai commo- 
 rantis." The short title at the head of the service 
 for the first Sunday in advent is, " Incipit missale 
 secundum vsum Herfordensem." 
 
 The York use is taken from an edition of that 
 missal in my possession [1846];^^ 4to. Title: " Mis- 
 
 ^ Mon. rit. vol. i. p. Ixxxiv. " Now in the British museum. 
 
preface. ixxvii 
 
 sale ad vsum celeberrime ecclesie Eboracensis opti- 
 mis caracteribus nouissime Impressum cura peruigili 
 maximaque lucubratione mendis quampluribus emen- 
 datum atque in forma portabili marginatum. Ere 
 et impensis honestorum virorum Guillermi bernard 
 et Jacobi cousin, bibliopolarum, Rothomagi degen- 
 tium ante atrium librariorum majoris ecclesie, atque 
 in ipso atrio e regione curie ecclesiastice. Anno 
 salutis christiane decimoseptimo supra millesimum 
 et quingentesimum, die vero vicesimasexta men- 
 sis octobris completum." This edition has not a 
 colophon.^2 
 
 The York missal is a book of extreme rarity; 
 Sir Harris Nicolas says^^ "it is doubtful whether 
 any perfect copy exists, except the one preserved 
 at Cambridge in the library of St. John's college."^* 
 This however is incorrect, because copies of five 
 editions are now known to be extant. ^^ In the 
 British museum is a fragment of a York missal, 
 which has been long supposed to be of an unknown 
 edition ; in fact it is a part of the edition of 1 5 1 6, 
 Rothom. fol. 
 
 The Sarum use is printed from a copy of the 
 edition of that missal in my possession [1846],^^ of 
 1492, at Rouen, in folio. This is the only perfect^'' 
 
 "' In the first edition I used missals I must refer the reader 
 
 a copy of the York missal (folio, to the dissertation on service 
 
 Rouen, 15 16) in the Bodleian books, Monum. riiualia, vol. i. 
 
 library; but, if I am not mis- p. Ixxxv. 
 
 taken, the two agree in the '^^ Now in the British Museum, 
 
 text. ^ There is a large fragment 
 
 ^' In his very useful Chrono- of this edition in the Bodleian 
 
 logy of history. upon vellum. The imperfections 
 
 ^* Paris, Francis Regnault, have been supplied from a copy 
 
 m.ccccc.xxxiii. 4to. upon paper with the date 15 10, 
 
 ^'^ For an account of the York printed also at Rouen by Joh, 
 
Ixxviii Preface. 
 
 copy known, and in all respects a very important 
 book. Until a few years ago this was believed to 
 be the editio princeps of the Sarum missal, but it is 
 not mentioned by Gough, or Brunet, or Hain ;^* all 
 of whom speak of the edition of 1494, by John 
 Hertzog, as the first.-' The title is simply upon 
 otherwise a blank leaf, " Missale secundum vsum 
 ecclesie sarisburien." Then follow a calendar and 
 the " benedictio salis et aquae ;" after which, under a 
 woodcut, begins the service for the first sunday in 
 advent with the usual title, " Incipit missale secundum 
 vsum Sar." Before the canon is a large woodcut (the 
 reverse blank) representing the first Person of the 
 ever-blessed Trinity, with the evangelistic symbols 
 in the corners, and below is a cross. The colophon : 
 " Impensa et arte magri Martini morin civis Rotho- 
 magensis iuxta isignem prioratum sancti laudi eius- 
 dem ciuitatis moram trahentis officium sacrum ad 
 vsum sar. (ut vulgo loqmur) missale dictum, soUerti 
 correctionis lima nuper castigatum et impressum : 
 finit feliciter. Anno domini M.CCCClxxxxii. die 
 xii. Octobris." Upon the reverse is the printers 
 device, viz. a negro's head and the letters M.M. 
 within a circle supporting a double cross, with the 
 
 Richard. Until lately [1846] Saram anglicane eiusq. deuo- 
 
 this vellum part was supposed tissimi cleri. hoc missale diui- 
 
 to be of about the same date norum officionim vigilant! studio 
 
 and is so entered in the library emendatum lussu et impensis 
 
 catalogue. praestantissimi viti Winkin de 
 
 ^ Repertorium bibliographi- Worde. Impressum London. 
 
 cum. apud Westmonasterium per 
 
 "^ There was one other edi- lulianum notaire et lohanem 
 
 tion during this century; printed barbier felici numine explicitum 
 
 in England by Julian Notary, est. Anno dni M.cccc.lxxxxviij. 
 
 folio, with this colophon : " In xx. die mensis Decembris." 
 
 laudem sanctissime Trinitatis Another was soon afterwards 
 
 totiusque milicie celestis ad ho- printed by Pynson, fol. 1504. 
 norem et decorem sc§ ecclesie 
 
Ipreface. ixxix 
 
 following legend in the border, " Imprime. A. Rouen. 
 Devant. Sainct. Lo.," in gothic letters."" 
 
 No printed copy of the Bangor use has been dis- 
 covered. If there ever was an edition it has so far 
 as we know utterly perished, perhaps by the common 
 accidents of time but more probably by means of the 
 eager inquisitors under Edward the sixth. I have 
 arranged the ordinary and canon according to the 
 use of Bangor from a manuscript written somewhere 
 about the year 1400 ; a large folio, upon vellum. 
 The evidence is not sufficient that it is certainly 
 that use, but I conceive there are some reasonable 
 grounds for supposing it to be so. It is undoubtedly 
 an English missal, and not strictly according to the 
 uses either of Sarum, York, or Hereford. A very 
 slight examination even of the small portion re- 
 printed in this volume will be sufficient to establish 
 this ; a point confirmed by variations in the collects 
 and offices throughout the book. 
 
 But I would mention particularly the ordo spon- 
 salium. 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, contain the forms of giving troth and at 
 the putting on of the ring ; which were anciently in 
 
 '" See for a collation of this the great majority of such books 
 
 edition and a notice of the earlier it was preserved, and restored 
 
 one printed for Caxton, Monum. to the library by bishop Hum- 
 
 rii. vol. i. p. Ixix. phreys in 1 701. I have given a 
 
 '^ This volume originally be- particular description of this very 
 
 longed to Anianus, bishop of valuable manuscript in the dis- 
 
 Bangor from a.d. 1268 to about sertation on service books, to 
 
 1300. It was for some time which I must venture again to 
 
 lost from the cathedral, but with refer the reader ; Monum. ritual. 
 
 better fortune than happened to vol. i. p. cxxxij. 
 
ixxx ipreface. 
 
 all the missals, in English ; and I cannot think it 
 altogether out of place to give them at length. 
 
 In the Salisbury missal the man is directed to sa) ^ 
 " I, N, take the, N", to my weddyd \v}-f to haue and 
 tho holde from thys day far warde for beter, for 
 wurs, for rychere for porer : in sykenisse and in 
 helthe tyl deth us deperte yf holy chyrche wol it 
 ordeyne, and therto I plyght the my trouth." The 
 woman repeats the same form, adding after the words 
 and in helthe, " to be honour and buxum ^^ in bed 
 and at borde." At the putting on of the ring the 
 man says : " With tys ring I the wedde and tys 
 gold and 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, iV, to my 
 wedded wj/e 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) tjU 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 g^'ft I honoure the." 
 
 The Hereford missal directs the man to say : 
 " I, N, underf)nge }«, N, for my wedded \\-)-f, for 
 
 ** There are more meanings men, the which come newe out 
 
 than one given to this old of worldly synnes to the seruyce 
 
 English word. In this place it of god : for to make them able 
 
 signifies '• obedience." The die- to ghostly werkynge, & for to 
 
 tionaries do not commonly men- breke down the unbuxumness of 
 
 tion the privative form of the the body by discredon." 
 
 word, which, however, leads us " The old books, both Salis- 
 
 to the true meaning, and occurs bury and York, say upon the 
 
 in Hylton's Medled lyft, printed fourth finger " quia in illo digito 
 
 by R. Wyer, p. 4 : " Also it est quaedam vena procedens 
 
 longeth to all yonge begynnynge usque ad cor." 
 
Preface. ixxxi 
 
 betere for worse, for richer for porer, yn sekenes 
 and in helj?e, tyl de]? us departe, as holy churche hajj 
 ordeyned, and Jjerto y plyjth J?e my trovvJ)e." The 
 woman repeats the same, with the addition after 
 the word hel)7e, " to be boxum to Ipe." Giving the 
 ring the man says: "Wyp Jiys ryng y J^e wedde, 
 and Jjys gold in seluer ych J>e ^eue, and vvy]? myne 
 body ych Jje honoure." 
 
 In my manuscript the form appointed for the man 
 is : "I iV, tak Jje, JV, to my weddyd wyf to haue 
 and to holde from thys day forward, for bettere for 
 werse, for fayrere for fowlere, for rychere for porere, 
 in syknesse and in helthe tyl dejj us depart gyf 
 holy cherche yt wole ordeyne. And therto y 
 plyjhte the my trewthe." The woman repeats the 
 same, adding after the word helj^e, " to be boneere 
 and buxum in all lawfuUe placys." The form at the 
 giving of the ring is : " Wyth thys ring I pe wedde 
 and ys gold and syluer I Ipe gefe and wyth my bodi 
 the wourchepe and wyth all my worldli catell I the 
 onore and endue." 
 
 I repeat that I am far from saying that such 
 variations ^* prove this missal to be certainly the 
 Bangor use, whilst joined with others they may 
 possibly suggest a doubt whether it is Sarum ; and 
 it is certainly neither York nor Hereford. I humbly 
 leave the question to the consideration of men 
 better learned in the subject than myself, trusting 
 that it may at least lead to further enquiry among 
 
 '* Nor is it to be forgotten whilst there are some remark- 
 that the canon of the Bangor able points of agreement which 
 pontifical (that is, so much of may be taken to strengthen it. 
 it as that manuscript contains) Of these the reader will himself 
 has scarcely a variation which be able to judge, by examining 
 militates against the claim of them as they are pointed out 
 the missal to be of Bangor use, in the notes below. 
 
 g 
 
Ixxxii 
 
 Preface* 
 
 English records. There are probably uncoUated and 
 neglected manuscripts in our public and cathedral 
 libraries, which may some day decide without doubt 
 what the Bangor use was. The whole question of 
 the ancient English uses is one upon which little 
 labour has been bestowed until very recently.^' 
 
 A note in the handwriting of the age, at the end 
 of the calendar, fixes the book to have belonged to 
 a church in a part of the country where the use of 
 Bangor was probably observed. It is as follows : 
 " This booke was geuen to the hye alter of the 
 paryshe churche of Oswestry by S^".** Morys Griffith 
 prist, To pray for all Christen soules, the yere of oure 
 Lorde god a thowsande fyve hundred f5^ty and 
 foure." The book was in all likelihood removed 
 from the church during the troubles of king Edward's 
 time, was carefully preserved, and possibly for a 
 
 '" There are unquestionably 
 many imperfect manuscripts and 
 printed editions ofmissalsofvari- 
 ous uses in our public libraries, 
 ■which have been catalogued (and 
 therefore neglected) under the 
 very convenient title of Roman 
 missal. The reprints in the last 
 few years of the York and Here- 
 ford missals will probably lead 
 to the discovery of other copies; 
 and so we may hope also to dis- 
 cover even the lost Lincoln use, or 
 assure ourselves of the Bangor. 
 
 A small fragment of Lincoln 
 use, from a manuscript in the 
 Bodleian, is printed at the end 
 of the second volume of the 
 York missal, published by the 
 Surtees society. It contains 
 only the oflSces for the first and 
 second and third Sundays in Ad- 
 
 vent, with those for the week- 
 days of the same time, and for 
 the Wednesday in ember week. 
 The service is with very trivial 
 variations, and excepting the 
 epistles and gospels for one or 
 two of the days, the same as in 
 the Sarum missal. This frag- 
 ment agrees equally and to the 
 same extent with the missals of 
 York and Hereford. 
 
 '* Si'r was a common title 
 given in those days to priests 
 and men of certain religious 
 orders, from the Latin Dominus, 
 which also being contracted into 
 Domnus, became Dom or Dan. 
 And hence Dan Chaucer, as he 
 is styled by Spenser. This title 
 after its serious use was lost be- 
 came ludicrous ; as, for example, 
 Dan Cupid. 
 
Preface* ixxxiii 
 
 short time 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 
 unacceptable book, I may now perhaps, after an 
 interval of so many years, allow myself to believe that 
 in some measure my hope has been fulfilled. The 
 circumstances of the times in which we live seem 
 to call for a more general knowledge of such subjects, 
 especially among the clergy of the reformed church 
 of England. Studies of this kind must not be looked 
 upon as merely antiquarian, or even historical, but 
 as of the highest importance in their relation to 
 questions involving doctrine. That temper of mind 
 we may trust is rapidly passing away in which 
 English clergymen have feared to come in contact, 
 as with unholy things, with the ancient liturgies 
 and offices (which are indeed the monuments) of the 
 English church. Men were long accustomed to 
 speak slightingly, and with harsh words also, of 
 holy prayers which for a thousand years rose through 
 the aisles of our village equally with our cathedral 
 churches, and of solemn rites by which devotion was 
 not only quickened but directed to its proper end. 
 
 It may be said that the original editions of these 
 books are of such extreme rarity as to be completely 
 beyond the reach of all who have not access to 
 public libraries. When therefore men, by one 
 sweeping condemnation, contemptuously passed judg- 
 ment upon the old services and worship of the church 
 
 ^' Leland says that the church to a paroche chirch, and the 
 
 of St. Oswald at Oswestry was personage impropriate to the 
 
 sometime a monastery " caullid abbay of Shreusbyri." Itinerary, 
 
 the white minster. After turned vol. v, p. 37. 
 
ixxxiv Preface, 
 
 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 sometimes even superstitious rites and holy cere- 
 monies. Nor did they care to recollect 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. 
 
II. Canon* 
 
iDttinmitxm ^is&u. 
 
 Sarum. Bangor. Ebor. 
 
 Ad missam di- Ad missant di- Quando presbyter 
 cendam ^ dum sa- cendam executor lavatmanussuas^ 
 
 ^ [dicendam. Sax.) The Church of Christ has always in- 
 sisted upon a diligent 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 con- 
 fession which was to be made) the following prayer was 
 appointed to be said : — 
 
 " If Oratio dicenda ante missam. Deus qui de indignis dig- 
 nos, de peccatoribus justos, de immundis mundos fads : munda 
 cor et corpus meum ab omni contagione et sorde peccati, et 
 fac me dignum altari^us tuis ministrum, et concede propitius : 
 ut in hoc altari ad quod indignus accedo, hostias acceptabiles 
 offeram pietati tuae pro peccatis et offensionibus meis, et innu- 
 meris quotidianisque excessibus ; et pro omnibus hie circum- 
 stantibus, universisque mihi familiaritate et affinitate conjunc- 
 tis, atque me odio aliquo insectantibus et adversantibus, 
 cunctisque fidelibus Christianis vivis et mortuis : et per eum 
 sit tibi meum votum atque sacrificium acceptabile: qui se 
 tibi Deo Patri obtulit in sacrificium, Jesus Christus, Filius 
 tuus, Dominus noster. Qui tecum vivit et regnat." Missale 
 Sarum. edit. 149a. Some editions add (as all doubtless un- 
 derstand) " in unitate Spiritus sancti, Deus." Two or three 
 other prayers are added, to be said at the option of the 
 priest. The York missal has a very long prayer believed to 
 have been written by St. Augustine. 
 
 It will be observed that the York use makes no mention 
 of any vestments, and the Hereford speaks only of the amice 
 and the alb. We must remember that though now they are 
 lost, there were formerly numerous other volumes in which 
 complete instructions were to be found for the due vesting of 
 
Herford. Rom. 
 
 Ad introitum misseg post- Sacerdos paratus^ cum in- 
 guam sacerdos induerit se greditur ad aliare, facta 
 
 both the celebrant and his assistants : in the missal sometimes 
 they were but alluded to, at other times omitted altogether. 
 There cannot be a shadow of doubt that the full number of 
 vestments was required by the order of the church of Here- 
 ford as well as by the church of Salisbury : and if one would 
 argue from this rubric " postquam sacerdos induerit se amic- 
 tum et albam " that the chasuble (for example) was not also 
 necessary, he might as well attempt to prove from the York 
 rubric that in that diocese the celebrant was not vested at all, 
 and was simply to wash his hands. The following is a canon 
 of an early council : " Nullus presbyter sine amictu, alba, et 
 stola, et fanone, et casula uUatenus missam celebrare prae- 
 sumat. Et hsec sacra vestimenta mundissima sint, et in ni- 
 tido loco intra ecclesiam collocentur. Nee presbyter, cum 
 his induitur, extra ecclesiam exeat : quia hoc lex divina pro- 
 hibet." Regino Prumiensis, De ecc. discip. lib. i. p. 57- 
 
 ^ {Lavat manus suas. Ebor.) I cannot decide whether the 
 ceremonial rite of washing the hands was peculiar to the 
 church of York, as the other English uses omit any mention 
 of it : nor, whether in that and in the church of Hereford the 
 hymn Vent Creator and prayers were said at the putting on 
 of the vestments. It is not probable that the washing would 
 be omitted ; an observance so universal and one which, al- 
 though a mere ceremony, almost the light of nature would 
 suggest. Euclio says (as cited by cardinal Bona) "Nunc 
 lavabo ut rem divinam faciam." Apud Plautum, in Aulu- 
 laria, iv. 2. The Christian church has observed it from the 
 earliest ages. St. Paul possibly alludes to it in his epistle 
 to Timothy : " I will therefore that men pray everywhere, 
 lifting up holy hands ;" ep. i . c. ii. This, we must remember, 
 just after he has been speaking of the blessed eucharist. Ter- 
 tuUian asks : " Quae ratio est, manibus quidem ablutis, spiritu 
 
 B 2 
 
4 ^tDtnartum Q^i^mt* 
 
 Sarum. Bangor. Ebor. 
 
 cerdos induit se officii cum suis ante missam dicat 
 
 sctcris vestibus di- ininistris se indti^ hanc orationem : 
 
 cat hymnum : ant* Dum induit 
 
 vera sordente orationem obire?" de orat. cap. xi. St. Augus- 
 tine also : " Si erubescimus, ac timemus eucharistiam manibus 
 sordidis tangere, plus timere debemus ipsam eucharistiam 
 intus in anima polluta suscipere." Ser. 344. 
 
 The " Veni creator " and the prayer " Deus cui omne " or 
 " Largire sensibus " were said in the sacristy before entering 
 the church : from the first antiphon " Introibo " &c. to 
 " Aufer a nobis " below the steps leading up to the altar. 
 
 ^ {^Sacerdos parattis. Rom.) " Sacerdos celebraturus missam, 
 praevia confessione sacramentali, quando opus est, et saltern 
 matutino cum laudibus absoluto, orationi aliquantulum vacet, 
 et orationes pro temporis opportunitate dicat. Deinde ac- 
 cedit ad locum in sacristia, vel alibi praeparatum, ubi para- 
 menta, aliaque ad celebrationem necessaria habentur : accipit 
 missale, perquirit missam, perlegit, et signacula ordinat ad ea 
 quae dicturus est. Postea lavat manus, dicens orationem: 
 • Da, Domine, virtutem manibus meis ad abstergendam om- 
 nem maculam : ut sine pollutione mentis et corporis valeam 
 tibi servire.' " 
 
 The Roman missal can be procured by any one : I shall 
 therefore refer the reader to it and recommend him to read 
 carefully, if he wishes to understand the subject, the " Ritus ser- 
 vandus in celebratione missae " at the beginning of the book. 
 
 * " Et si episcopus celebraverit tres habeat diaconos et tres 
 subdiaconos ad minus in omni festo ix. lee. et in omnibus 
 dominicis quando ipse exequitur ofBcium divinum. In die 
 vero pentecostes et in die ccEnae, vij. diaconos habeat, et vij. 
 subdiaconos et tres acolytos. In aliis vero duplicibus festis 
 per annum quinque habeat diaconos tantum, et quinque 
 subdiaconos, et tres acolytos. In die vero parasceves unum 
 solum habeat diaconum." Rubr. Miss. Bangor. 
 
 ^ {Signal se signo crucis. Rom.) "Ante omnem actum 
 manus pingat crucem. S. Hieron. epist. 22. ad Eust c. 16, et 
 manu dextera, ex Justino martyre ad orthod., resp. ad qiicest. 
 118, et manu plena, hoc est, quinque digitis ad quinque vul- 
 nera Christi significanda : Durand. lib. ii. cap. 46, sed tribus 
 
SDttiinarium e0i&&az, 5 
 
 Herford. Rom." 
 
 amicttifn ei album : stans illi debita reverentia signal 
 
 ante altar e incipiat anti- se signo crucis^ a fronte ad 
 phonam : pectus, et clara voce dicit : 
 
 digitis signum crucis exprimendum esse, quia sub invocatione 
 Trinitatis imprimitur, aiebat Innoc. III. lib. ii. cap. 45, et 
 memorat Leo IV. epist. ad episcopos : ita ut manus a superiori 
 descendat in inferius, et a dextera transeat ad sinistram : 
 quia Christus de ccelo descendit in terram, et a Judseis trans- 
 ivit ad Gentiles. Quidam tamen, suhdit ilk, a sinistra pro- 
 ducunt in dexteram, quia de miseria transire debemus ad 
 gloriam, sicut et Christus de morte transivit ad vitam." Ga- 
 vanti, Thes. sac. ritmim, torn. i. p. 170. And so St. Ambrose 
 has said ; that we make the sign of the cross upon our fore- 
 head, that we may always be bold to confess : upon our 
 breast, that we may remember to love : upon our arm, that we 
 may be ready at all times to work. 
 
 Venerable Bede insists strongly upon the necessity of teach- 
 ing the people to use this sign : he is writing to archbishop 
 Egbert : " Eorum quoque, qui in populari adhuc vita con- 
 tinentur, sollicitam te necesse est curam gerere, ut. .sufficientes 
 eis doctores vitae salutaris adhibere memineris, et hoc eos 
 inter alia discere facias, quibus operibus maxime Deo placere, 
 a quibus se debeant, qui Deo placere desiderant, abstinere 
 peccatis, . . qua divinam clementiam supplicantes debeant de- 
 votione precari, quam frequenti diligentia signaculo se domi- 
 nicae crucis, suaque omnia adversum continuas immundorum 
 spirituum insidias, necesse habeant munire," &c. Beda, Op. 
 hist, -minora, p. aai. The archbishop also himself thus writes 
 in his penitential : " Dilecte mi, ego te hortor, ut cogites, 
 &c. . . Cum mane primum surrexeris, signa te diligentissime, 
 et Deo commenda." Thorpe, vol. 3. p. 237. iElfric speaks 
 of the sign as " the sign of the rood ;" Homilies, p. 73. 
 
 The sign of the cross has been removed from the order for 
 the Administration of the Lord's Supper, in the common 
 Prayer book, since 155a. The proper use of the holy sign 
 may well be defended upon many grounds, but not a super- 
 stitious or improper excess. 
 
 Speaking in another place upon this sign of the cross, 
 Merati says in his additions to Gavantus, tom. ii. p. 108, 
 
£Dttitnartum a@t0isae» 
 
 Sarum. 
 
 Bangor. 
 
 Ebor. 
 
 se sacerdos vesti- 
 bus dicat hunc 
 hymnum : 
 
 VENI Creator spiritus : mentes 
 tuorum visita : imple supema 
 gratia, quae tu creasti pectora, &c. 
 V. Emitte spiritum tuum et crea- 
 buntur. 
 
 R. Et renovabis faciem terrae. 
 Oraiio. 
 
 DEUS cui omne cor patef et 
 omnis voluntas loquitur, et 
 quern nullum latet secretum : puri- 
 fica per infusionem sancti Spiritus 
 cogitationes cordis nostri : ut per- 
 fecte te diligere et dig^e laudare 
 mereamur. Per Per Dominum, 
 Christum. In unitate ejus- 
 
 dem. 
 
 LARGIRE 
 sensibus 
 nostris omnipo- 
 tens Pater : ut 
 sicut hie abluun- 
 tur inquinamenta 
 manuum, ita a te 
 mundentur poUu- 
 tiones mentium,* 
 
 "Aliqui illud tribus digitis dextrae manus efformant sub in- 
 vocatione sanctissimae Trinitatis, alii vero duobus, ad duas 
 Christi naturas et voluntates contra monophysitas et mono- 
 thelitas indicandas." 
 
 * It frequently happened in large parishes or in cathedrals 
 and churches of monasteries that more than one mass would 
 be said at the same time. These would be of course at 
 different altars, and very seldom would begin together. Un- 
 less I am mistaken, there is no rubric in any English missal 
 referring to this practice, but there is the following in an 
 "Ordo missae" printed at Rome in 1511 : "Postquam id 
 [In nomine &c.] dixerit non debet advertere quemcunque in 
 alio altari celebrantem etiam si sacramentum elevet ; sed 
 continuate prosequi missam suam usque in finem." We can 
 scarcely doubt that the same rule was observed according to 
 the English uses after the Introibo. 
 
 '' The Hereford and York liturgies did not admit this 
 
Dttimatium Q^ig&at* 
 
 Herford. Rom. 
 
 IN nomine Patris, et Fi- 
 lii, et Spiritus sancti. 
 Amen.* 
 
 prayer ; neither at any time did the Roman. It is now used 
 at the beginning of the communion service of the reformed 
 church of England, immediately before the reading of the ten 
 commandments. 
 
 An early translation occurs on a blank leaf between two 
 treatises in English, forming part of a volume of religious 
 tracts which seems formerly to have belonged to the Car- 
 thusian monastery of Mount Grace in Yorkshire : the manu- 
 script is of about the year 1430 : — 
 
 "God, vnto whome alle hertes bene opene, and vnto 
 whome alle wylle spekyth, and vnto whome no prive thing is 
 hyd, I beseche the for to clence the entent of myn herte w* 
 the vnspekeable gift of the holy goste, that I may perfytely 
 loue the and worthyliche prayse the, and also haue the here 
 by grace and in heuene be joy euerlastynge. Amen." MS. 
 Harl. z^y^. fol. 23. 
 
 * {Mentium. Ebor.) My edition has, by a plain typo- 
 graphical error, manuum. 
 
8 
 
 Sarum. 
 
 f>climarfum 9^i&m* 
 
 Bangor. 
 
 Deinde sequatur 
 antiph. 
 
 INTRO I BO" 
 ad altare. 
 
 Ebor. 
 etcrescat in nobis 
 augmentum sanc- 
 tarum virtutum. 
 Per.9 
 
 An. 
 
 I 
 
 NTROIBO 
 
 ad altare. 
 
 Ps. Judica me^^ 
 Deus, et discerne. 
 
 Deinde seq. 
 Ps. Judica. 
 
 Ps. Judica me 
 Deus, et discerne. 
 
 ^ The preceding prayers according to the uses of Sarum, 
 Bangor, and York, having been said in the sacristy, the priest 
 proceeded to the altar. I do not remember any direction as 
 to whether his head should be covered or uncovered. Possi- 
 bly in the mediaeval church of En^^nd the earlier practice, 
 observed almost everywhere throughout the west until the 
 tenth century, was still the rule and the priest wore nothing 
 on his head. For many centuries the Roman use has ordered 
 the contrary, and so it is directed by the present rubrics : 
 " Sacerdos omnibus paramentis indutus . . . capite cooperto 
 accedit ad altare . . . cum pervenerit ad altare, stans ante illius 
 infimum gradum, caput' detegit, biretum ministro porrigit, et 
 altari profunde inclinat." 
 
 ^^ {Junctis manibus. Rom.) " In missa semper ita persistit, 
 nisi quidpiam agendum impediat." Le Brun, Explicatio 
 missce, torn. i. p. 51. 
 
 ^^ [Introibo. Sarum.) This antiphon at the beginning of 
 the service was highly appropriate. Some writers have said 
 that St. Ambrose alludes to it, as being used in his time in 
 the church of Milan : but as others, Bona and Gavantus &c., 
 
SDrDinarium Q^i&&nc. 
 
 Herford. Rom. 
 
 I 
 
 NTROIBOadaltare. 
 
 Ps. Judica me. 
 
 Deinde junctis manibus " 
 ante pectus, incipit antiph. 
 
 INTROIBO ad altare 
 Dei. 
 Ministri R. Ad Deum qui 
 leetificat juventutem me- 
 am. 
 
 Postea alternatim cum mi- 
 nistris dicit sequentem- p sal- 
 mum 42. 
 
 Judica me Deus. 
 
 have pointed out, that father in the place cited is not treating 
 of the communion but of the newly-baptized, of baptism and 
 confirmation. "His abluta plebs" (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 Micrologus says, cap. 33 : " paratus, sacerdos 
 venit ad altare dicens antiphonam." 
 
 ^ [^Judica me. Sar.) From almost the earliest ages of 
 which records remain, we find evidence that the liturgy began 
 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 appointed, 
 or even whether in the first ages the later practice of a fixed 
 psalm was observed. Durand says, lib. iv. cap. 7, that pope 
 Ccelestin the first originally appointed this particular psalm. 
 This would have been about the year 430. But it would seem 
 from an old ordo Romanus that Ccelestin merely ratified the 
 custom of saying a psalm. A French ritualist of little or no 
 authority, Claude de Vert (of some considerable learning, but 
 excessive prejudice towards many peculiar conceits of his 
 
lO 
 
 HDtDinarium 9^ism* 
 
 Sarum. 
 
 Totuspsalmus di- 
 
 catur cum Gloria 
 
 patri. 
 
 Deinde dicitur 
 
 ant, 
 
 INTROIBO 
 ad altare Dei, 
 ad Deum qui lae- 
 tificat j u ventutem 
 meam. 
 
 KYRIEelei- 
 son.Christe 
 eleison. Kjnne 
 eleison. 
 
 PATER nos- 
 ter. Ave 
 maria. 
 
 Bangor. 
 
 Gloria patri : si- 
 cut erat. 
 
 Ant. 
 
 NTROIBO. 
 
 I 
 
 KYRIE elei- 
 son. Christe 
 eleison. Kyrie 
 eleison. 
 
 PATER nos- 
 ter. 
 
 Ebor. 
 CumGloria patri. 
 
 KYRIE elei- 
 son. Christe 
 eleison. Kyrie 
 eleison. 
 
 PATER nos- 
 ter. Et ne 
 nos. Ostende no- 
 bis domine. Sa- 
 cerdotes tui indu- 
 antur. Domine 
 exaudi. Et cla- 
 mor. Dominus 
 vobiscum. 
 
 own), has laid it down that the custom of saying the psalm 
 Judica is not older than the fourteenth century; in which 
 he is confuted by innumerable witnesses to the contrary : and 
 we may conclude that (though we cannot fix it either to the 
 time of pope Ccelestin or of St. Ambrose, to whom also the 
 institution of it has been attributed, yet) for more than five 
 hundred years it had been so used in this part of the liturgy. 
 The Mozarabic liturgy appoints the antiphon, but omits the 
 psalm. The Roman liturgy follows the same rule in masses 
 
£Dt:tiinattum ^is&nc* 
 
 Herford. Rom, 
 
 Totus psalmus dicatur mm Cum Gloria patri. 
 Gloria patri. 
 
 II 
 
 Sequitur Antiphona. 
 
 INTROIBO ad altare 
 Dei, ad Deum qui lae- 
 tificat juventutem meam. 
 
 KYRIE eleison. 
 Christe eleison. 
 Kyrie eleison. 
 
 PATER nosten Et ne 
 nos, Sed libera. Os- 
 tende nobis Domine mise- 
 ricordiam tuam. Et salu- 
 tare tuum da nobis. Do- 
 mine Deus virtutum con- 
 verte nos. Et ostende fa- 
 ciem tuam et salvi erimus. 
 Domine exaudi orationem 
 meam. Et clamor meus ad 
 te veniat. Dominus vobis- 
 cum. Et cum spiritu tuo. 
 Oremus. 
 
 .S. repetit antiphonam.. 
 
 INTROIBO ad altare 
 Dei. 
 R. Ad Deum qui laetificat 
 juventutem meam. 
 Signat se dicens V. 
 Adjutorium nostrum in no- 
 mine Domini. 
 R. Qui fecit coelum et ter- 
 ram. 
 
 for the dead, and during the days between passion Sunday 
 and easter eve : at which season the question would be out 
 of place, " 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 therefore the priest may still say : " Introibo ad 
 altare Dei, ad Deum qui laetificat juventutem meam." 
 
12 
 
 Sarum. 
 
 £Drtimarium a§t00ae. 
 
 Bangor. 
 
 His finitis et officio misses inchoate 
 cunt post officium Gloria patri incipi- 
 tur : accedat sacerdos cum suis mini- 
 stris ad gradum altaris, et dicat ipse 
 confessionem (capite inclinato, Ban- 
 gor) diacono assistente a dextris, et 
 
 Ebor. 
 
 Oratio. 
 
 ACTIONES 
 ii. nostras quae- 
 sumus Domine, 
 aspirando prseve- 
 ni, et adjuvando 
 prosequere : ut 
 cuncta nostraope- 
 ratio et a te sem- 
 per incipiat et per 
 te coepta finiatur. 
 Per Dominum 
 nostrum Jesum 
 Christum, qui te- 
 cum. 
 
 AURES tu^ 
 L pietatis, mi- 
 tissime Deus, in- 
 clina precibus me- 
 is et gratia sancti 
 Spiritus illumina 
 cor meum : ut tuis 
 mysteriis digne 
 ministrare, teque 
 aeterna caritate 
 diligere, et sempi- 
 terna gaudia per- 
 cipere merear. 
 Per Christum. 
 Sacerdos introi- 
 ens ad altare et 
 procedentibus in 
 ordine ministris 
 dicat : 
 
©tDinarium 9^i&mt* 13 
 
 Herford. Rom. 
 
 Oraito. 
 
 ACT I ONES nostras 
 1. qucesumus Domine 
 aspirando prseveni, et adju- 
 vando prosequere, ut cunc- 
 ta nostra operatio et a te 
 semper incipiat et per te 
 coepta finiatur. Per. 
 
 Tunc sacerdos stans ante Deinde junctis manibus, 
 gradum altaris dicat: profunde inclinatus facit 
 
 confessionem : 
 
14 £Dttifnatium e^i^mt* 
 
 Sarum. Bangor. Ebor. 
 
 subdiacono a sinistris hoc modo in- 
 
 cipiendo : Versus. 
 
 ETnenos. Sed libera. Confite- /'^ONFITE- 
 
 mini Domino quoniam bonus. V--' MINI Do- 
 
 Quoniam in saeculum misericordia mino quoniam 
 
 ejus. bonus. Quoniam 
 
 in saeculum mise- 
 ricordia ejus. 
 Sacerdos dicat : 
 
 CONFITEOR" Deo, beatae /^^ONFITE- 
 
 Mariae, omnibus Sanctis, et vo- v_-«^ O R Deo, 
 
 bis : (quia Sar.) peccavi nimis cogita- et beatae Mariae, 
 
 tione, locutione, et opere mea culpa : et omnibus sanc- 
 
 precor sanctam Mariam, omnes sane- tis et vobis fra- 
 
 tos Dei.i* et vos orare pro me.^^ tres : quia ego 
 
 ^^ " There or he tho messe bigynne, 
 Wil he meke him for his synne : 
 Till alle yo folk he shryues him thare, 
 Of alle her synnes lesse and mare: 
 So dos tho clerk a gayn to him, 
 Shr3aien hom there of al hor syn. 
 And askes god forgyuenes, 
 Or thai bigynne to here tho mes." 
 The above is taken from a very curious and important manu- 
 script in the museum library, MS. Bibl. Reg. 17. B. xvi. xvij, 
 consisting of long rubrics and prayers relating to the liturgy, 
 all in English verse. 
 
 In the second edition of this book I referred to this manu- 
 script as the " Museum manuscript ;" but the poem has lately 
 been printed for the early English text society; admirably 
 edited by the Rev. T. F. Simmons, canon of York, with an ex- 
 cellent introduction and an appendix of very valuable and 
 learned notes. Canon Simmons calls it "the Lay Folks 
 mass book :" and by that name I shall refer to the manu- 
 script as we proceed. 
 
 •'* {Precor omnes sanctos Dei. Sar.) We know from the 
 sacred scriptures that the Almighty listens graciously to the 
 
HDrtiinadum ^i00ae« 15 
 
 Herford. Rom. 
 
 CONFITEMINI Do- 
 mino quoniam bonus. 
 Quoniam in saeculum mise- 
 ricordia ejus. 
 
 Tunc inclinet se ad altare 
 junctis manibus.et dicat: 
 
 CONFITEOR, &c. /^^ONFITEOR Deo 
 \<^ omnipotenti, beatae 
 Mariae semper virgini, bea- 
 to Michaeli archangelo, 
 beato Joanni baptistae, 
 Sanctis apostolis Petro et 
 
 prayers of His saints. In Genesis, Abimelech (we read) was 
 told that if he restored his wife to Abraham the patriarch 
 should pray for him, and he should live. " Now, therefore, 
 restore 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 4and chap, 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 before the more solemn part of the liturgy : they 
 are in the liturgy of St. James, which next to the Clementine 
 is acknowledged as the oldest extant. The Galilean liturgy 
 contains them, under another name, Apologia; and several 
 forms are in the sacramentary of St. Gregory. The present 
 form in the Roman missal, 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 commentators allow. 
 Archbishop Egbert alludes to the English form of confession 
 in his penitential. 
 
 ^^ Medieval translations of the Confiteor and Misereatur 
 
i6 
 
 Sarum. 
 
 Drtitnartum ^i&sat, 
 
 Bangor. 
 
 Ebor. 
 
 peccator peccavi 
 nimis, corde, ore, 
 opere, omissione, 
 mea culpa. Ideo 
 precor gloriosam 
 Dei genetricem 
 Mariam, et omnes 
 sanctos Dei, et 
 vos orare pro me. 
 
 Ministri respondeant. 
 
 MISEREATUR vestri omni- 
 potens Deus, et dimittat vo- 
 bis omnia peccata vestra, liberet vos 
 ab omni malo, conservet et confirmet 
 in bono, et ad vitam perducat seter- 
 nam. 
 Sacerdos. Amen. R. Amen. 
 
 MISEREA- 
 TUR ves- 
 tri omnipotens 
 Deus : et dimit- 
 tat vobis omnia 
 peccata vestra: li- 
 beret vos ab om- 
 ni malo, servet et 
 confirmet in om- 
 ni opere bono et 
 perducat vos ad 
 vitam aeternam. 
 
 are rare : the following is written in a hand of about 1450 on the 
 flyleaf of one of the prymers in the Bodleian (Douce MS. 246). 
 This is printed also in the Monumenta ritualia^ vol. 3. p. 304 : — 
 " I knowleche to god of heuene, and vnto the blessid marye, 
 and vnto alle his halowes, and vnto thee, fadre, that I wreche 
 synner haue synned to moche, in thinkyng, spekyng, de- 
 lityng, consentynge, in sijte, worde, and werk : blame, thoruj 
 my greatest blame. Therefore I preye the, blessid virgyne 
 
©rDinatium ^i&mt. 
 
 17 
 
 Herford. 
 
 TV yr ISEREATUR. 
 
 Rom. 
 
 Paulo, omnibus Sanctis, et 
 vobis fratres : quia peccavi 
 nimis cogitatione, verbo, et 
 opere, Percutit sibi pectus 
 ier, dicens i"^^ mea culpa, 
 mea culpa, mea maxima 
 culpa. Ideo precor beatam 
 Mariam semper virglnem, 
 beatum Michaelum arch- 
 angelum, beatum Joannem 
 baptistam, sanctos apo- 
 stolos Petrum et Paulum, 
 omnes sanctos, et vos fra- 
 tres, orare pro me ad Do- 
 minum Deum nostrum. 
 Ministri R. 
 
 M ISEREATUR tui 
 omnipotens Deus, 
 et dimissis peccatis tuis, 
 perducat te ad vitam aeter- 
 nam. 
 
 Sacerdos dicit, Amen, et 
 erigit se. 
 
 marye, and alle the halowes of god, and thee, fadre, preye for 
 me vnto god, that he haue mercy of me." 
 
 " Misereatur. The alle myjty god haue mercy of thee, and 
 forgeue to thee alle thy synnes : deliuere thee of alle yuele : 
 saue and conferme thee in euery good werk : and lede thee 
 to aylastyng lif. So mote it be. Amen." 
 
 18 {Percutit sibi. Rom.) " Tunsio pectoris obtritio cordis." 
 St. Augustine, enar. a. in psal. 31. 
 
 C 
 
1 8 ©rDinatium 0@i00ae. 
 
 Sarum. Bangor. Ebor. 
 
 Et postea dicant : Et postea : 
 
 CONFITE- ^ONFITE- 
 OR. \^ OR. 
 
 ad s.acerdotem : 
 Quo dido, dicat sacerdos, Misereatur, 
 ut supra. 
 
 tunc ministri re- 
 
 spondeant : 
 
 Amen. 
 Deinde dicat sa- Deinde erectus 
 eerdos : signet se infa^ie 
 
 dicendo absolutio- 
 
 nem: 
 
 ABSOLUTIONEM^^et remissionem omnium pec- 
 catorum vestrorum, spatium verae penitentiae, (et, 
 Sar.) emendationem vitse, gratiain et consolationem 
 sancti Spiritus, tribuat vobis omnipotens et misericors 
 Dominus. 
 
 Ministri respondeant, Amen. Amen. 
 Deinde {statim, Bangor") dicat Eactaque ante 
 sacerdos v."' gradus altaris 
 
 confessions ascen- 
 
 ^' {Tibi pater. Rom.) This, even though a bishop or the 
 pope himself be present. " Cum minister, et qui intersunt 
 (etiam si ibi fuerit summus pontifex) respond,ent Confiteor, 
 dicunt tibi pater, et, te pater, aliquantulum conversi ad cele- 
 brantem." Ritus celebr. miss. tit. iii. 9. 
 
 ^* The student may be reminded that this absolution was 
 never at any time, from the very earliest age, regarded in the 
 church of England as sacramental or as conveying remission 
 of mortal sin. I would venture to refer him to a book which 
 I published many years ago, upon tiie doctrine of absolution 
 as now allowed to be held in the reformed English church, 
 where he will find the whole matter very fully discussed. I 
 
SDrtiinarium a^issae. 
 
 19 
 
 Herford. 
 
 Rom, 
 Deinde ministri repehmt 
 confessionem : et ubi a sa- 
 cerdote dicebatur, vobis fra- 
 tres, et, vos fratres, a mi- 
 nistris dicitur tibi pater," 
 et, te pater. 
 
 Postea sacerdos junctis ma- 
 mbus facit absolutionem, 
 dicens : 
 
 MISEREATUR 
 vestri, &c. 
 
 ABSOLUTIONEM. 
 
 I 
 
 Signat se signo crucis, di- 
 cens : 
 
 NDULGENTIAM, 
 absolutionem, et remis- 
 sionem peccatorum nostro- 
 rum, tribuat nobis omnipo- 
 tens et misericors Domi- 
 nus. R. Amen. 
 
 Ifzs dictis ascendat gradum Et inclinattts prosequitur : 
 
 dicens : 
 
 would take this opportunity further to add, that upon the 
 general question there considered I still believe the arguments 
 to be correct. Most certainly they never were answered. I 
 believe that every part of the doctrine of the Roman catholic 
 church upon the sacrament of absolution, with the sole ex- 
 ception of its necessity, may — not as in the year 1848 must, 
 but may — be taught in the reformed church of England. 
 
 19 " £f sciendum est quod quicunque sacerdos officium- exe- 
 quatur : semper episcopus si prcesens fuerit ad gradum chari 
 dicat : Confiteor,, Misereatur, et Absolutionem." Rubr. Miss. 
 Sar. 
 
 C 2 
 
20 
 
 ^rtiinattum a^tssiae. 
 
 Sarum. 
 
 Bangor. 
 
 ADJUTORIUM nostrum in no- 
 /\.mine Domini. Qui fecit ccelum 
 et terram. Sit nomen Domini bene- 
 dictum. Ex hoc, nunc, et usque in 
 sseculum. Oremus. 
 
 Ebor. 
 dat ad altare di- 
 
 D 
 
 cens: 
 
 , E U S tu 
 conversus 
 vivificabis nos. 
 Et plebs tua lae- 
 tabitur in te. Os- 
 tende Domine, 
 &c. Sacerdotes 
 tui. Domine De- 
 usvirtutum. Do- 
 mine exaudi ora- 
 tionem meam. Et 
 clamor mens ad 
 teveniat. Domi- 
 nus vobiscum. 
 
 Deindefinitispre- 
 cibus, sacerdos de- 
 osculetur^° diaco- 
 num et subdiaco- 
 num ita dicens : 
 
 Deinde statim sa- 
 cerdos deosculetur 
 diaconum et pos- 
 tea subdiaconum 
 dicens : 
 
 HABETE osculum pacis et di- 
 lectionis : ut apti sitis sacro- 
 sancto altari ad sanctoaltarisDo- 
 perficiendum of- mini ministerio. 
 ficia divina. 
 
 ^^ This ceremony is peculiar in this place to the Sarum and 
 Bangor churches : nor is it easy to say from whence it was 
 introduced. We know that there was not an exact agree- 
 ment as to the giinng of the kiss in the ancient missals: 
 having sprung from apostolic usage, it varied totally at last 
 
flDrDinarium 
 
 Herford. 
 
 21 
 
 Rom. 
 
 V. 
 
 DEUS tu conversus vivificabis nos. R, Et plebs 
 tua laetabitur in te. V. Ostende nobis Domine 
 
 V. Domine exaudi oratio- 
 nem meam. R. Et clamor 
 meus ad te veniat. V. Do- 
 minus vobiscum, R. Et 
 cum spiritu tuo. 
 
 misericordiam tuam. R. Et salutare tuum da nobis. 
 Sacerdotes tui induantur 
 justitia. Et sancti tui ex- 
 ultent. Ab occultis meis 
 munda me Domine. Et 
 ab alienis parce servo tuo. 
 Sancta Dei genitrix virgo 
 semper Maria. Intercede 
 pro nobis. Domine Deus 
 virtutum converte nos. Et 
 ostende faciem. Domine 
 exaudi orationem meam. 
 Et clamor meus ad te ve- 
 niat. Dominus vobiscum. 
 Et cum spiritu. 
 
 from its original design and was appointed to be given some- 
 times at one time, sometimes at another. The Apostolical 
 constitutions, lib. ii. cap. 6i, and St. Justin, Apolog. %, attach 
 it to the oblation, which immediately succeeded : so also the 
 nineteenth canon of the council of Laodicea, A.D. 366. 
 
22 
 
 Dttitnacium e^i^mt* 
 
 Sarum. 
 
 Bangor. 
 
 £i hoc semper observetur per totum 
 annum : nisi tantum in missis pro 
 defunctis et in tribus proximis feriis 
 ante pascha. His itaque peractis: 
 ceroferarii candelabra cum cereis ad 
 gradum altaris dimittant: deinde 
 accedat sacerdos ad altare, et dicat in 
 medio altaris tacita voce inclinatoque 
 corpore etjunctis manibus : 
 Oremus. 
 
 Ebor. 
 
 Inclinatus ad al- 
 tare dicat devote 
 et submisse : 
 
 Oratio. 
 
 AUFER a nobis ^1 (qusesumus, 
 . Bangor) Domine cunctas ini- 
 quitates nostras : ut ad sancta sanc- 
 torum puris mentibus mereamur 
 (mereamur puris mentibus, Bangor) 
 introire. Per Christum Dominum 
 nostrum. (Amen. Bangor.) 
 
 Tunc erigat se sacerdos et osculetur 
 altare, et hoc in msdio, et signet se in 
 sua facie ita dicens : 
 
 IN nomine Pa- T N nomine Pa- 
 tris et Filii et A tris et Filii. 
 Spiritus sancti. 
 Amen. 
 
 AUFER a no- 
 ^ bis Domine 
 omnes iniquitates 
 nostras, ut ad 
 sancta sanctorum 
 mereamur puris 
 mentibus intro- 
 ire. Per Chris- 
 tum Dominum 
 nostrum. 
 Erectus signet se: 
 
 ^^ {a nobis. Sar.) There seems to be some doubt, say the 
 rituahsts, whether this prayer includes the people as well as the 
 priest or whether the assistant deacon only is intended, who 
 alone with the priest goes to the altar. The next prayer in 
 the Roman use concludes in the singular number, "ut in- 
 
HDttiinarium ^tdsae. 
 
 Herford. Rom. 
 
 23 
 
 Tunc inclinet se ad altare 
 junctis manidus et dicat : 
 Oremus. 
 
 £1 extendens acjungens ma- 
 nus, clara voce dicit, Ore- 
 mus, et ascendens ad altare, 
 dicit secreto : 
 
 AUFER a nobis Domi- 
 2r\. ne cunctas iniquitates 
 nostras, ut ad sancta sanc- 
 torum puris mentibus ser- 
 vire mereamur et introire. 
 Per Christum Dominum 
 nostrum. Amen. 
 
 AUFER a nobis, quae- 
 Jr\. sumus Domine, ini- 
 quitates nostras : ut ad 
 sancta sanctorum puris me- 
 reamur mentibus introire. 
 Per Christum Dominum 
 nostrum. Amen. 
 
 Hie se erigendo osculetur al- 
 tare. 
 
 Deinde manibus junctis su- 
 per altare, inclinatus dicit : 
 
 O RAMUS te, Domi- 
 ne, per merita sane- 
 rum tuorum, Osculatur al- 
 tare in medio, quorum re- 
 
 dulgere digneris omnia peccata mea." 
 
 Le Brun says : " Si sedulo res perpendatur eum pro se 
 tantum orare perspicitur: et multitudinis quidem numero 
 tantum utitur, quod una cum ipso diaconus quoque ad altare 
 ascendere debet ;" torn. i. p. 68. 
 
24 ^rtiinatium a@i00ae. 
 
 Sarum. Bangor. Ebor. 
 
 Deinde ponat diaconus thus in thuri- 
 bulum et dicat prius sacerdoti: 
 Benedicite. Benedicite. 
 
 ^^ It was a common practice, as every reader of eccle- 
 siastical history must know, for the primitive Christians to 
 meet for the offering and service of the communion not only 
 in any secret place but especially in those places where mar- 
 tyrs had suffered or where their remains were buried. Hence, 
 after the persecutions ceased and leave was given that churches 
 might openly be frequented, not unnaturally the first churches 
 were built in places near or in which people had already been 
 accustomed to assemble. And thus probably arose the very 
 ancient and general custom that no church should be con- 
 secrated without relics of the martyrs. Cardinal Bona en- 
 deavours to prove that the rule is as early as before the 
 council of Nice, and there can be no doubt that it is of high 
 antiquity and soon passed into a law. For not to insist upon 
 passages from St Ambrose (epist. 54), from St. Jerome, and 
 St. Augustine (which are appealed to by most writers upon 
 the subject, and which unquestionably prove how widely the 
 practice was spreading in their respective times), it was ordered 
 by the seventh canon of the second council of Nice that no 
 bishop should consecrate any church or altar on pain of de- 
 position unless relics were placed under it : " ut qui eccle- 
 sijisticas traditiones transgressus est." 
 
 The Roman pontifical orders : " Sero ante diem dedica- 
 tionis, pontifex parat reliquias, ponens eas in decenti et mundo 
 vasculo, cum tribus granis thuris ; sigillans ipsum vasculum 
 diligenter," &c. 
 
 In the year 816, the second canon of the council of Chal- 
 cuith is " De raodo consecrandi ecclesias :" and orders ; 
 "Postea eucharistia, quae ab episcopo per idem ministerium 
 consecratur, cum aliis reliquiis condatur in capsula, ac ser- 
 vetur in eadem basilica. Et si alias reliquias intimare non 
 
©minarium 0©igsae, 25 
 
 Herford. Rom. 
 
 liquise^^ hie sunt, et om- 
 nium sanctorum : ut in- 
 dulgere digneris omnia pec- 
 cata mea. Amen. 
 In missa sokmni, celebrans 
 antequam legal inlroilum, 
 benedicit incensum, dicens : 
 
 potest, tamen hoc maxime proficere potest quia corpus et 
 sanguis est Domini nostri Jesu Christi." Wilkins, Concilia, 
 torn. i. p. 169. There is a reference in one of the canons of 
 a council at Oxford, A.D. laaa, to a custom which also pre- 
 vailed, viz. of placing corporals under altars : " vetera vero 
 corporalia quae non fuerint idonea in altaribus, quando conse- 
 crantur, loco reliquiarum reponantur, vel in prsesentia archidia- 
 coni comburantur." Wilkins, tom. i. p. 587. Upon this statute 
 Lyndwood says, ^^ Loco reliquiarum. Sine quibus altaria con- 
 secrari non debent." lib. iii. tit. a6. But he goes on to say 
 that they are not of the substance of the consecration : " Unde 
 licet reliquiae non sint de substantia consecrationis altaris, ubi 
 tamen non habentur reliqui^, solent aliqui apponere corpus 
 Christi." This is according to the old decree above of the 
 council of Chalcuith. But Lyndwood cites several autho- 
 rities why such a practice was not to be allowed : " Non 
 decere corpus Domini recondi in altari." (Lyndwood does 
 not say this, but refers to Hostiensis, In summa, and I suppose 
 it to be the place intended. See also Durant, de rit. lib. i. 
 cap. XXV.) " Alia ratio est, quia corpus Christi est cibus 
 animae : item, quia non debet servari, nisi ad opus infirmorum : 
 et non debet poni ad alium usum quam ad eum pro quo in- 
 stitutum est, nam debet comedi. . . Quod tamen corporale vel 
 ejus pars detur in consecratione altaris loco reliquiarum, non 
 videtur esse absurdum.'^ From this gloss of Lyndwood, if any 
 argument could be wanted, we might learn how unfounded is the 
 remark which Johnson {Eccles. laws, vol. i. p. 816) makes upon 
 the canon of Chalcuith ; that in it " the eucharistic symbols are 
 set on a level with the relics of the saints, and scarce that 
 neither." He utterly mistook the object of the canon : which 
 is to be wondered at in a writer of so great a reputation. 
 
26 £Dctiinatium d@t00ae. 
 
 Sarum. Bangor. Ebor. 
 
 ei sacerdos dicat : sacerdos respon- 
 deat. 
 DOMINUS. Ab ipso benedi- 
 catur: in cujus honore cre- 
 mabitur. In nomine Patris, &c. 
 Tunc diaconus ei thuribulum tradens 
 deosculetur manunt ejus. Ei ipse sa- 
 xerdos thurificet ^ medium altaris, et 
 utrumque cornu altaris. Deinde ab 
 ipso diacono ipse sacerdos thurificetur : 
 et postea textum ministerio subdia- 
 coni sacerdos deosculetur. His itague 
 gestis in dextro cornu ** altaris cum Et in dextro cor- 
 diacono et subdiacono, nu altaris, 
 
 ^ [Thurificet. Sar.) The use of incense in the public ser- 
 vices of the church is of the most remote antiquity. Incense 
 was among the few ofTerings which were allowed to be made 
 at the altar to be there consumed, as appears from the second 
 of the apostolical canons. The object of burning incense 
 seems to be well expressed in the prayer which is found in 
 the liturgy of St. John Chrysostom, according to the transla- 
 tion in Gear's collection : " Incensum tibi ofTerimus Christe 
 Deus in odorem suavitatis spiritualis, quem suscipe Domine in 
 sanctum et supercoeleste ac intellectuale tuum altare, et re- 
 pende nobis abundantes tuas miserationes, et illas largire 
 nobis servis tuis." Goar, Rituale Grcec. p. 62. 
 
 ^* In examining the old uses the student, if he takes for 
 a guide the modem Roman books, will find much confusion 
 respecting the right and the left comer of the altar. In the 
 rubric above and in other places of the English liturgies 
 
DrDinarium a§i0gae» 27 
 
 Herford. Rom. 
 
 Et tunc accedat addextrum 
 cornu altaris et dicat : 
 
 ADJUTORIUM nos- 
 L trum in nomine Do- 
 mini. Qui fecit coelum et 
 terram. Sit nomen Domini 
 benedictum. Ex hoc nunc 
 et usque in saeculum. 
 
 ^B illo bene>I<dicaris, in 
 cujus honore crema- 
 beris. Amen. 
 Et accepto thuribulo a dia- 
 cono, incensat altare, nihil 
 dicens. Postea diaconus re- 
 cepto thuribulo a celebrante, 
 incenset ilium tantum. 
 
 the right means the Epistle side, and the left the Gospel side. 
 The custom was the same in all the old Roman orders up 
 to the end of the fifteenth century ; taking it to be the right 
 hand and the left of the officiating 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 altar : by which new arrangement of course the old 
 was entirely reversed. See on this subject especially Sala's 
 notes to Bona, tom. iii. p. 49, and Le Brun, tom. i. p. 77, note. 
 Thus the general rubric of the present Roman missal makes 
 an explanation, which since the adoption of the new rule has 
 been indispensable : " Accedit ad cornu ejus sinistrum, id 
 est, epistolae ; ubi stans, incipit Introitum" &c. Ritus celebr. 
 tit. iv. 2. 
 
28 ©rDinanum ^i^&nt* 
 
 Sarum. Bangor. Ebor. 
 
 Officium missa ^' usque ad orationem dicat officium."^^ 
 
 frosequatur : vel usque ad Gloria, in Etposteaincenset 
 
 excelsis : quando dicitur. Et post altare. Repetatur 
 
 officium et psalmum repetatur offi- officium et postea 
 
 cium : et postea dicitur Gloria patri dicitur QXoxi-a. Pa- 
 
 et sicut erat Tertio repetatur offi- tri. SicuteratZ?^ 
 
 cium,: sequatur Kyrie.^'' inde repetatur of- 
 
 25 " When thou thi crede thus has done. 
 Upon thi fete thou stande up sone: 
 For bi this tyme als I gesse, 
 Tho prist begynnes office of messe : 
 Or ellis he standes turnande his boke, 
 At tho south auter noke." Layfolks mass book. 
 The museum manuscript reads " When thou thi crede thus 
 has done;" but two others collated by canon Simmons pro- 
 perly read " thy confiteor." 
 
 ^^ [Officium. Ebor.) More commonly called in later years 
 the introit, " Introitus :" as in the Roman use. In the Milan 
 or Ambrosian missal it is called Ingressa. For an account 
 of its first institution and other particulars the student should 
 consult Bona, tom. ii. p. 48, and Gerbert, de musica, torn. i. 
 p. 100. These introits, as is well known, were retained in the 
 first revised liturgy of king Edward the sixth. They kept their 
 old name of Introit long after the real reason why they were 
 so called liad ceased ; namely, because they were sung at the 
 entrance or approach of the priest to the altar. Upon which 
 point all the old writers agree. See Micrologus, cap. i, Rupert. 
 de divinis off. cap. 28, Raban. cap. 23. It was to the introit 
 that the tropes were added, when they were introduced: 
 " Tropus proprie est quidam versiculus, qui in praecipuis 
 festivitatibus cantatur immediate ante introitum, quasi quod- 
 dam prseambulum, et continuatio ipsius introitus." Durand, 
 lib. iv. cap. 5. 
 
 There is a curious account in the Concilia of a royal charter 
 being sealed and confirmed in the presence of the king 
 (Henry the second) at this part of the mass ; tom. i. p. 429. 
 
 ^^ {JSequatur Kyrie. Sar.) "Post repetitionem officii prin- 
 cipalis rector chori officium missae a cantore quaerere debet : 
 
©minatium 90i00ae, 29 
 
 Herford. Rom. 
 
 Deinde incipiatur officium Deinde celebrans signans se 
 misscB: signo cruets incipit introi- 
 
 Repetatur officium ei GXor'va. turn: Quo finito, junctis 
 patri, Sicut erat. manibus alternatim cum 
 
 ministris dicit : 
 
 KYRIEeleison. Kyrie 
 ^ eleison. Kyrie elei- 
 
 deinde illud socio suo intimare: et postea simul incipere, 
 et similiter kyrie : sequentia : ofifertorium : sanctus : agnus : 
 et communio quaerantur, intimentur, et incipiantur." Ruhr. 
 Miss. Sar. 
 
 In this rubric we have two officers of the choir mentioned ; 
 the cantor, and the rector chori. There seems to have been 
 two of the last named : who probably answer to the precentor 
 and succentor of St. Isidore : " Cantor vocatur, quia vocem 
 modulatur in cantu. Hujus duo genera dicuntur in arte 
 musica ; prascentor et succentor : prsecentor scilicet, qui vocem 
 praemittit in cantu, succentor autem qui subsequenter canendo 
 respondet." Apud Gratian. dist. xxi. c. i. If there were 
 two of these, they stood each at the end of his own side of 
 the 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 prsecentor as 
 opposed to the succentores : " Prsecentor in primo ordine 
 finit responsorium. Succentores vero eodem modo respondent. 
 Dein prsecentor canit versum," &c. De ord. antiph. cap. i8 ; 
 Bibl.patrum auct. tom. i. p. 537. 
 
 The name "rector chori" appears to have been if not 
 peculiar to England yet chiefly adopted in her churches. 
 Ducange cites but one authority for it, from a Sarum bre- 
 viary; and explains it to be the same as "cantor:" in which 
 I cannot but believe him to be in error, though I speak with 
 hesitation against so great an authority. But the rubric at 
 the head of this note seems to put the matter beyond a doubt : 
 and I shall add to it the following 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 : " Dc cantore. 
 
30 HDrtiinarium e^imsit^ 
 
 Sarum. Bangor. Ebor. 
 
 ficium : Kyrie 
 eleyson it/.^^ 
 Christe eleyson 
 zij. Kyrie eley- 
 son nj. 
 
 Quicunque lecturus aut cantaturus est aliquid, si necesse habet 
 ab eo priusquam incipiat debet auscultare. . . Si quis obliviosus 
 non incceperit, cum incipere debet responsorium, aut antipho- 
 nam, aut aliud hujusmodi, ipse debet esse provisus, atque 
 paratus, ut sine mora, quod incipiendum 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." Lan- 
 franc. Opera, p. 279. Again from the manuscript consuetu- 
 dinary of Sarum, early in the thirteenth century: " Cantoris 
 officium est chorum in cantuum elevatione et depressione re- 
 gere vel per se, vel per succentorem suum, et in omni duplici 
 festo lectiones legendas canonicis praesentibus injungere, can- 
 tores, lectores, et ministros altaris in tabula ordineire. . . Prae- 
 terea in majoribus duplicibus festis tenetur interesse regimini 
 chori ad missam cum caeteris rectoribus chori. Praeterea in 
 omni duplici festo rectores chori de cantibus injungendis et 
 incipiendis tenetur instruere." The same rule is given in a 
 Lichfield consuetudinary of 1294, printed by Wilkins, Concilia, 
 torn. i. p. 498. 
 
 The cantor was in this sense the same as the praecentor, 
 properly so called ; and not (as I have suggested above) as 
 Isidore uses the word, for a rector chori : so that there might 
 be more than one precentor, as we find in an epistle of Hinc- 
 mar, cited by Ducange, verb, praecentor : " praecentores, qui 
 chorum utrinque regunt, sunt duces," &c. But the precentor 
 strictly was " primus cantorum in ecclesia ; qui cantoribus 
 praeest." The bishop of Salisbury is precentor (or " chaunter " 
 as the old puritan author of " the life of the seventy arch- 
 bishopp of Canterbury " calls him ; sign. D. ij : but the 
 chronicle of Gervase, speaking of the council of 1175, says, 
 "ad sinistram [primatis] sedit episcopus Wintoniensis, quia 
 
©ruinanum aiiggae* 31 
 
 Herford. Rom. 
 
 dicto officio sequitur, Kyrie son.Christeeleison.Christe 
 eleyson, Christe eleyson. eleison. Christe eleison. 
 Kyrie eleyson. iij. Kyrie eleison. Kyrie elei- 
 
 son. Kyrie eleison. 
 
 cantoris officio praecellit;" Script. X. p. 1489) of the college 
 of bishops : according to Lyndwood : " Habet namque archi- 
 episcopus Cantuariensis in collegio episcoporum episcopos, 
 Londinensem decanum . . Sarisburiensem prsecentorem ;" lib. 
 V. tit. 15, Eternae, verb, tanquam. Compare also lib. ii. tit. 3, 
 verb, usum Sarum. It has been supposed that this distinction 
 arose from the fame of the Salisbury use, and of bishop 
 Osmund. Thomas archbishop of York, A.D. iioo, is said to 
 have first appointed a precentor in that cathedral ; Collier, 
 Eccl. hist. vol. i. p. a8i. 
 
 A curious collection of signals by which the cantor made 
 known his will to the choir are given by Gerbert, from some 
 foreign monastic statutes. These are all to be made by 
 various movements of the hand and fingers. De musica sacra, 
 torn. i. p. 310, note a. 
 
 ^* {Kyrie eleison. iij. Ebor.) It appears from the sixth 
 chapter of the eighth book of the Apostolical constitutions 
 (quoted by Le Brun, vol. i. p. 80) that the prayer "Kyrie 
 eleison " was used by the faithful in behalf of the catechumens, 
 " that God would be pleased to illumine them with the light 
 of His gospel, and fill them with the grace of His holy 
 Spirit." This prayer of course occurred before the dismissal 
 of the catechumens and the beginning of the solemn part, 
 the canon. 
 
 In the ritualists (vide especially Durant) many reasons 
 may be found, some sufficiently fanciful, why these Kyrie 
 were retained in the Greek and not translated into Latin. 
 I shall give the observation of cardinal Bona upon the point : 
 " Dicunt Latini in missa Kyrie eleison. Grsece, dicunt etiam 
 Hebraice Amen, Allelujah, Sabaotkt et Osanna : quia fortassis 
 sic ab initio ecclesiasticarum, precum institutores voces istas 
 usurparuBit, ut ostenderent unam esse eccJesiam, quae ex He- 
 brais et Grsecis primum, deinde ex Latinis. coadunata est: 
 
32 SDrdinarium s^isme, 
 
 Sarum. Bangor. Ebor. 
 
 Hisfinitis et offi- 
 cio missa inchoa- 
 to, cum post of- 
 ficium, Gloria 
 Patri, incipitur: 
 tunc cucedant mi- 
 nistri ad altare 
 ordinatim :primo 
 ceroferarii duo 
 pariter incedenr 
 tes; deinde thuri- 
 
 vel quia mysteria nostrae fidei tribus hisce Unguis ab apostolis 
 et evangelistis, eorumque immediatis successoribus conscripta 
 fuerunt : quae quidem linguae in titulo crucis quodammodo 
 consecratae sunt. Sed quaecumque fuerit causa hujus institu- 
 tionis, certissimum est earn antiquissimam esse." Tom. iii. 
 
 p. 73- _ 
 
 Sala in his additions offers three reasons for the repetition 
 of the Kyrie nine times : " Novem vicibus hanc precationem 
 repetimus, contra triplicem miseriam ignorantiae, culpae, et 
 poenae ; vel, ut tres personas in se mutuo inexistere signifi- 
 cetur, ac propterea in iis proprietas, et in essentia unitas, et in 
 majestate adoretur aequalitas, et ad imitationem cantus ange- 
 lorum, qui in novem ordinum choros distincti sunt ; vel, ut con- 
 tra novem genera peccatorum divina imploretur misericordia, 
 scilicet originale, veniale mortale : cogitationis, locutionis, et 
 operis : fragilitatis per impotentiam, simplicitatis per igno- 
 rantiam, malignitatis per invidentiam, hoc est peccatum in 
 Patrem, peccatum in Filium, et peccatum in Spiritum sanctum." 
 
 Upon certain festivals these Kyrie were appointed in the 
 English church to be sung with several verses added to the 
 original words. As, for example, upon the double feasts 
 was to be sung either " Kyrie rex genitor ;" or, " Kyrie fons 
 bonitatis ;" or, " Kyrie omnipotens pater," or two or three 
 others, at the choice of the precentor. Upon the feast of the 
 epiphany was appointed always, "Kyrie fons bonitatis." 
 Upon St. Michael's day " Kyrie rex splendens," which also 
 
f>ttiinarium e^i&mt. 33 
 
 Herford. Rom. 
 
 was appointed for St. Dunstan's day, who is said to have 
 
 heard it sung by angels in a dream. Below are two of these 
 
 Kyrie. 
 
 I. 
 
 Kyrie, rex genitor ingenite vera essentia, eleyson. 
 
 Kyrie, luminis fons, rerumque conditor, eleyson. 
 
 Kyrie, qui nos tuae imaginis signasti specie, eleyson. 
 
 Christe, Dei forma humana particeps, eleyson. 
 
 Christe, lux oriens, per quem sunt omnia, eleyson. 
 
 Christe, quia perfecta es sapientia, eleyson. 
 
 Kyrie, spiritus vivifice, vitae vis, eleyson. 
 
 Kyrie, utriusque vapor, in quo cuncta, eleyson. 
 
 Kyrie expurgator scelerum, et largitor gratiae, quEsumus 
 
 propter nostras offensas noli nos relinquere, O consolator 
 
 dolentis animae, eleyson. 
 
 2. 
 Kyrie, omnipotens pater ingenite nobis miseris, eleyson. 
 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 mundum praecepto salvasti nobis, eleyson. 
 Christe, salus hominum vitaque aeterna angelorum, eleyson. 
 Kyrie, spiritus paraclite largitor veniae nobis, eleyson. 
 Kyrie fons misericordiae septiformis gratiae, eleyson. 
 Kyrie, indultor piissime procedens ab utroque, chrismatum 
 
 dator largissime, doctor vivifice, clemens, eleyson. 
 
 D 
 
34 ©tDinarium ^i00ae. 
 
 Sarum. Bangor. Ebor. 
 
 bularii : post, sub- 
 diaconus : exinde 
 diaconus,posteum 
 sacerdos: diacono 
 et subdiacono ca- 
 sulis indutisP 
 Quo facto sacer- 
 dos et sui minis- 
 tri in sedibus pw- 
 
 '^ The rubric goes on into the following particulars : 
 " Scilicet quotidie per adventum : et a septuagesima usque ad 
 ccenam Domini quando de temporali dicitur missa : nisi in 
 vigiliis et quatuor temporibus : manus tamen ad modum 
 sacerdotis non habentibus : caeteris vero ministris, scilicet 
 ceroferariis, thuribulario et acolyto in albis cum amictibus 
 existentibus. In aliis vero temporibus anni quando de tem- 
 porali dicitur missa, et in festis sanctorum totius anni, utantur 
 diaconus et subdiaconus dalmaticis et tunicis : nisi in vigiliis 
 et quatuor temporibus : et nisi in vigiliis paschae et penthe- 
 costes : et nativitatis Domini si in dominica contigerit, et 
 excepto jejunio quatuor temporum quod celebratur in ebdo- 
 mada penthecostes : — tunc dalmaticis et tunicis indui debent. 
 In die parasceves et in rogationibus ad missam jejunii et pro- 
 cessionibus 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 sanctae crucis utantur ministri vestimentis 
 albis ad missam. Similiter fiat in festo annuntiationis beatae 
 Mariae : et in conceptione ejusdem : et in utroque festo sancti 
 Michaelis : et in festo sancti Johannis apostoli in ebdomada 
 nativitatis Domini : et per oct. et in oct assumptionis et 
 nativitatis beatae Mariae : et in commemorationibus ejusdem 
 per totum annum : et per oct. et in oct. dedicationis eccle- 
 siae. Rubeis vero utantur vestimentis omnibus dominicis per 
 annum extra tempus paschae quando de dominica agitur : et 
 in quarta feria in capite jejunii : et in coena Domini, et in 
 utroque festo sanctae crucis, in quolibet festo martyrum, 
 apostolorum, et evangelistarum extra tempus peischae. In 
 
©tuinarium e^i&mt* 35 
 
 Herford. Rom. 
 
 Postea in medio altaris ex- 
 tendens et jungens manus 
 caputque aliquantulwm in- 
 clinans dicit, si dicendtim 
 est,^"^ Gloria in excelsis Deo. 
 
 omnibus autem festis unius confessoris vel plurimorum con- 
 fessorum utantur vestimentis crocei coloris." 
 
 ^^ " Gloria in excelsis dicitur quandocunque in matutino 
 dictus est hymnus Te Deum, prseterquam in missa ferise quintae 
 in coena 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 oc- 
 tavas, nisi in missa beatae Marise in sabbato, et angelorum : 
 et nisi missa votiva solemniter dicenda sit pro re gravi, vel 
 pro publica ecclesiae causa, dummodo non dicatur missa cum 
 paramentis violaceis. Neque dicitur in missis defunctorum." 
 Ruhr, generales miss. tit. viij. 3, 4. 
 
 Very anciently, and indeed it has been supposed up to the 
 year 1000, only bishops were permitted to say this hymn, 
 except on easter-day when priests also were allowed. Wala- 
 frid Strabo, cap. 2a, says, "statutum est, ut ipse hymnus 
 In summis festivitatibus a solis episcopis usurparetur, quod 
 etiam in capite libri sacramentorum designatum videtur." 
 Cardinal Bona, tom. iii. p. 85, cites a very early missal, now 
 in the Vatican, with this regulation (which Strabo appears to 
 mean) at the beginning : " Dicitur Gloria in excelsis Deo si 
 episcopus fuerit, tantummodo die dominico, 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 Nativity: and further, that in the first service 
 it was sung in Latin, in the second in Greek. Benedict XIV, 
 Opera, tom. ix. p. 81. 
 
 D 2 
 
36 ©rDinarium d^iesaz* 
 
 Sarum. Bangor. Ebor. 
 
 raits se recipiant, 
 et expectent usque 
 ad Gloria in ex- 
 celsis : quod in- 
 cipiatur semper 
 
 in medio altaris In medio altaris 
 
 quandociinque di- erectis m,anibus 
 
 citurp- hicipiat Gloria in 
 
 excelsis Deo. 
 
 GLORIA in excelsis Deo.^^ Et in terra pax ho- 
 minibus bonae voluntatis. Laudamus te, Bene- 
 
 *i "On hegh festis, or on haly dayes, 
 
 When-so men outher synges or sayes 
 
 Gloria in excelsis in hor mes, 
 
 Saie thou then als here wryten es. 
 
 Joy be vnto god in heuen. 
 
 With alkyns myrthe, that men may neuen ; 
 
 And pese in erth alle men vntille, 
 
 That rightwis are and of gode wille,'' &c. 
 
 Layfolks mass book. 
 ^'^ This, as is well known, is called the angelical hymn, from 
 the first few words having been sung by the angels at the 
 nativity of our Redeemer. By whom the remainder was 
 added is the subject of much dispute. Some ascribe it to 
 Telesphorus, bishop of Rome about A. D. 130 ; Innocent, De 
 mysteriis, c. ao. Alcuin, De div. off. cap. xl, gives it to 
 Hilary of Poictiers, and with him agree Hugo, de div. off. 
 cap. xj, and the author of the Gemma anim/B, lib. i. 87: but 
 against these (and others who may be mentioned) Bona ob- 
 serves that St. Athanasius, a contemporary of Hilary, speaks 
 of the hymn with its additions as well known in his own time. 
 The fathers of one of the councils (iv. Tolet. can. 12) could 
 not err when they cautiously observed, "reliqua quae se- 
 quuntur post verba angelorum^ ecclesiasticos doctores com- 
 posuisse." This hymn is called by the Greeks the great 
 doxology ; and is said by them at their morning prayer. In 
 many manuscripts of the Latin church, especially in the most 
 ancient, it is added to the end of the psalter with the Apostles' 
 
Dctimai'ium 0©i£(0ae, ^y 
 
 Herford. Rom. 
 
 Et prosequihir junctis ma- 
 
 nibus. Cum dicit Adora- 
 
 mus te, Gratias agimus tibi 
 
 ei Jesu Christe, et Suscipe 
 
 Quo dido eat sacerdos ad deprecationem, inclinat ca- 
 
 medium altaris : etelevando put: et in fine dicens, Cum 
 
 manus suas dicat. Gloria sancto Spiritu, signat se a 
 
 in excelsis Deo. fronte ad pectus. 
 
 GLORIA in excelsis Deo. Et in terra pax ho- 
 minibus bonse voluntatis. Laudamus te, Bene- 
 
 and the Athanasian creeds, under the title " Hymnus ma- 
 tutinus." 
 
 The Salisbury, Bangor, and Hereford missals add several 
 interpolations which were appointed to be said at certain 
 festivals of the blessed Virgin or services in her chapel. They 
 begin after the " Domine fili unigenite Jesu Christe," and 
 continue thus : " Spiritus et alme orphanorum Paraclyte. . . . 
 Filius Patris. Primogenitus Maria virginis matris. Qui 
 tollis . . . deprecationem nostram. Ad Maria gloriam. . . . tu 
 solus sanctus. Mariam sanctificans. Tu solus dominus. Ma- 
 riam gubernans. Tu solus altissimus. Mariam coroitans," &c. 
 The rubric is (after sundry directions for other times) " nisi 
 quando, &c. . . . tunc enim dicitur sequens cantus cum sua 
 farsura, videlicet in choro. Et etiam dicitur cum sua prosa 
 in quotidianis missis in capella beatae Marise omni sab- 
 bato. ... In omnibus aliis missis quando dicendum est : di- 
 citur sine prosa." Ruhr. Sar. Although Clichtoveus in his 
 Elucidation (p. 137) says that these interpolations were ap- 
 pointed " secundum ecclesiae catholicae ritum," it is highly 
 probable that they were local introductions which by de- 
 grees crept into more general observance. Two examples are 
 given by Pamelius of other similar additions made to this most 
 glorious hymn ; Liturg. tom. xi. 
 
 "Gloria in excelsis" (says the old author of the Gemma 
 animce) " solus sacerdos incipit, et chorus simul concinit : quia 
 et solus angelus hoc incepit, et militia coelestis exercitus simul 
 concinit." Cap. 93. 
 
38 £Drtifnanum Qgissae. 
 
 Sarum. Bangor. Ebor. 
 
 dicimus te, Adbramus te, Glorificamus tei. Gratias 
 agimus tibi propter magnam gloriam tuam.^^ Domine 
 Deus, Rex coelestis, Deus Pater omnipotens. Domine 
 Fili unigenite Jesu Christe. Domine Deus, agnus 
 Dei, Filius Patris. Qui tollis peccata 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.** 
 
 His itaque peractis, factoqtie signa- Postea conversus 
 culo crucis in facie sua, vertat se sa- sacerdos adpopti- 
 cerdos ad populum, elevatisgtie ali- him dicat: 
 quanttdum brachiis junctisque mani- 
 bus dicat : 
 
 Waiafrid Strabo who suggests Telesphorus as the author of 
 this hymn, and adds (as already quoted) " statutum ab eo, ut 
 ipse hymnus in capite missae diceretur et in summis festivita- 
 tibus a solis episcopis usurparetur," further observes, " quam- 
 vis ille hymnus interdum ante missas diceretur, non fuisse 
 tamen, quod jugiter in omnibus missis ab omnibus sacerdoti- 
 bus ante lectiones poneretur antequam Celestinus antiphonas 
 ad introitum dicendas instituit." See also Mabillon, Mus. Ital. 
 tom. ii. p. 17. But by the time when Micrologus wrote, in the 
 eleventh century, the practice had become general for priests to 
 say the hymn as well as bishops. He further gives the reason, 
 namely, that when the Te Deum was to be said at matins the 
 Gloria was to be said at mass ; De ecc. observ. cap. 46. This is the 
 present rule, according to an order made by pope Pius the fifth. 
 
 ^ {Propter magnam gloriam tuam.) " 'Gratias agimus tibi 
 propter magnam gloriain tuam.' Magnae Dei gloriae, potius 
 quam gratiarum actio, procul dubio honor, obsequium, reve- 
 rentia, ac prostratio debetur : dicendum igitur, quod ibi Glo- 
 riam 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 ; saepenumero 
 etiam in sacris scripturis gloria pro misericordia accipitur, 
 
©rDinarium d^in&nt. 39 
 
 Herford. Rom. 
 
 dicimus te, Adoramus te, Glorificamus te. Gratias 
 agimus tibi propter magnam gloriam tuam. Domine 
 Deus, Rex coelestis, Deus Pater omnipotens. Domine 
 Fili unigenite Jesu Christe. Domine Deus, agnus 
 Dei, Filius Patris. Qui tollis peccata 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. 
 
 ffis itaque peractis, facto- Deinde osculatur altare in 
 que signaculo crucis in facie medio, et versus ad popu- 
 sua vertat se sacerdos ad lum, dicit, V. 
 populuwi elevatisque ali- 
 quantulum brcu:hiis junctis 
 
 sicut ex verbis apostoli, ad Romanos, c. 3. Omnes enimpec- 
 caverunt, et egent gloria Dei, id est, Dei misericordia." Cava- 
 lieri, Opera, torn. v. p. ao. 
 
 ^* " T[ Post inceptionem Gloria in excelsis divertat se sacer- 
 dos ad dexterum cornu altaris, et ministri cum eo prose- 
 quentes : diaconus a dexteris et subdiaconus a sinistris sub- 
 missa voce dicant idem. 
 
 " If Notandum est quod omnes clerici stare tenentur ad 
 missam nisi dum lectio epistolae legitur, et graduale, et alle- 
 luya, vel tractus cantatur. In duplicibus tamen festis stare 
 tenentur omnes dum a choro alleluya canitur. Pueri vero 
 semper sunt stantes ad missam choro canente. . . . Et notan- 
 dum est quod omnes clerici conversi ad altare stare tenentur 
 dum' ad missam Gloria in excelsis inchoatur : quousque chorus 
 cantet. Et in eodem hymno ad h^c verba Adoramus te et 
 ad haec verba Suscipe deprecationem 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 
 sequentise, chorus ad altare se inclinet antequam ad lectorem 
 evangelii se vertat : et ad Gloria tibi Domine semper ad altare 
 se vertat lector evangelii, et etiam omnes clerici signo crucis 
 se signent." Ruhr. Miss. Sar. 
 
40 ©tuinarlum e^iemz* 
 
 Sarum. Bangor. 
 
 Ebor. 
 
 DOMINUS 
 vobiscum. 
 Ei chorus respon- 
 deat : 
 
 ET cum spi- 
 ritu tuo. 
 Et iterum rever- 
 tat sacerdos ad al- 
 tar e et dicat : 
 
 o 
 
 REMUS. 
 
 Deinde dicitur 
 oratio,^^ sic deter- 
 minando. 
 Per omnia sae- 
 cula seeculorum. 
 Et si aliqua me- 
 moria habenda 
 est, iterum dicat 
 sacerdos, Oremus, 
 
 D 
 
 OMINUS 
 vobiscum. 
 
 ET cum spi- 
 ritu tuo. 
 
 o 
 
 REMUS. 
 
 Tunc omnes ora- 
 tiones quce seqtir 
 untur. 
 
 D 
 
 OMINUS 
 vobiscum. 
 
 Cum collecta. No- 
 ta quod una dici- 
 tur propter uni- 
 tatis sdcramen- 
 tum: et tres ex- 
 emplo Domini qui 
 ter antepassionem. 
 orasse legitur : 
 quinque propter 
 
 35 " Yei^ si sit episcopus. Pax vobis." Ritus celebr. miss. 
 tit. V. I. 
 
 ^* Or collect, as it is called in the York use. Another 
 ancient name was " benedictio ;" as Amalarius says, " Epi- 
 scopus dicit Oremus, ac deinde sequitur benedictio. Utroque 
 nomine benedictionis et orationis vocatur oratio sacerdotis." 
 De ecc. offic. lib. 3. cap. ix. Walafrid Strabo explains the 
 meaning of the name collect : " Orationes, quas collectas dici- 
 mus, quia necessarias earum petitiones compendiosa brevitate 
 coUigimus ;" cap. 23. 
 
 There has been much controversy on the question by whom 
 and at what time these short and distinct prayers were first 
 added to the liturgy. More than one writer has claimed for 
 
SDtDinanum e^i&sat. 41 
 
 Herford. Rom. 
 
 e^ manibus disjungens eas 
 
 dicat : 
 
 T^OMINUS vobis- T~A 
 
 OMINUS vobis- 
 cum.*^ 
 
 R. 
 
 T cum spiritu tuo. 
 
 Tunc jungat manus ut Postea dicit, 
 prius et revertat se ad al- 
 tare et iterum disjungendo 
 eas dicat : 
 /^ REMUS." /^ REMUS. 
 
 Tzinc omnes orationes quce Et orationes, unam aut 
 
 sequitntur sub uno Per Do- plures, ut ordo officii pos- 
 
 minum et sub uno Oremus, tulat. 
 dicantur. 
 
 some of them an apostolic authority: but they offer us no 
 proof. A number of those still in use which may be found 
 in the sacramentaries of Gelasius and Gregory are probably 
 of far higher antiquity than their time, and some others may 
 possibly be attributed to one of those popes as the author. 
 
 ^^ (Oremus.) "Numquid ubi audieritis sacerdotem Dei ad 
 ejus altare populum hortantem ad orandum, non responde- 
 bitis, Amen?" St. August. Epist. 106, ad Vitalem. "In 
 iis horrendissimis mysteriis communia sunt omnia : omnes 
 eandem dicimus, et non sicut in veteri lege partem sacerdos, 
 et partem populus, sed omnibus unum corpus proponitur, et 
 unum poculum." St. Chrysost. Homil. 10, in 2 epist. ad 
 Corinthios. See also Durant, de ritibus ecclesice, lib. ii. cap. 16. 
 
42 
 
 ©rDinarfum 9^i00ae. 
 
 Sarum. 
 
 Bangor. 
 
 ut supra. Et 
 quando sunt p hi- 
 res collected dicerv- 
 da : ^* tunc omnes 
 orationes qua se- 
 quuntur sub uno 
 Per Dominum^' 
 et uno 
 
 Oremus dicantur: ita tamen quod 
 septenarium numerum excedere non 
 debent.^" 
 
 Ebor. 
 quinque partitam 
 Domini passio- 
 nem: septem, ad 
 impetrandum sep- 
 tem dona sancti 
 Spiritus : quern, 
 numerum. nemo 
 excedere ulla ra- ' 
 tione permitti- 
 tur>^ 
 
 ^* {Plures collectce dicendce. Sar.) " Sacrae synodi appro- 
 batione salubriter duximus statuendum, ut per dioecesim nos- 
 tram in celebratione missarum, prseterquam in festis dupli- 
 cibus, dicantur quinque collectae : una de pace ecclesiae, scilicet 
 ' Ecclesias tuse, quas (sic, quaesumus ?) Domine preces' &c., alia 
 pro domino nostro rege, et regina et eorum filiis, scilicet, 
 'Deus, in cujus manu corda sunt regum.'" Concil. provinc. 
 Scoticanum, Wilkins, Concilia, torn. i. p. 617. 
 
 ^' The last words of the conclusion rest upon the authority 
 of St. Jude, who so ends his epistle ; and are used in the pri- 
 mitive liturgies of St. James, St. Basil, St. Chrysostom, and 
 the Clementine. 
 
 *" {non debent. Sar.) " Notandum quod in omnibus domi- 
 nicis et in festis cum regimine chori, per totum annum, hoc 
 generaliter observetur, ut ad missam tot dicantur collectae, 
 quot dicebantur ad matutinas : nisi in die nativitatis Domini. 
 Ita tamen quod ad missam impar numerus ipsarum collecta- 
 rum semper custodiatur. Nam si duae vel quatuor orationes 
 habentur : tunc erit tertia vel quinta oratio de omnibus Sanctis : 
 scilicet : Concede, qucesumus omnipotens Deus : ut intercessio, 
 per totum annum tam per adventum quam in paschali tem- 
 pore." Ruhr. Miss. Sar. 
 
 The number three, five, or seven, to one of which the number 
 of collects was limited, was symbolical also of the earnest 
 desire of the Church for unity, which is expressed by an un- 
 even number. Anciently only one collect was said, whence 
 
©cDinarium agiggae, 43 
 
 Herford. Rom. 
 
 Ita tamen quod septenarum 
 numerum excedere non de- 
 bet. 
 
 probably the name of it ; because in one prayer many were 
 collected together : in the Gelasian sacramentary the number 
 is usually three. Afterwards an excess happened in the other 
 direction, and a rule was made that they should not be more 
 than seven. See Martene, de ant. ecc. ritibus, lib. i. cap. 4, 
 who quotes Belethus and Durand. The author of the Gemma 
 animce says : " qui hunc numerum supergressus fuerit, ut 
 caecus errabit." Cap. 116. 
 
 "■^ " Ut evidens habeatur et plena cognitio qualiter orationes 
 quas collectas vocamus terminandae sunt : prius notandum 
 est quod in eis quandoque dirigitur sermo ad Patrem : quan- 
 doque ad Filium : quandoque ad Spiritum sanctum : quan- 
 doque ad totam Trinitatem. Sed quando ad Patrem, iterum 
 considerandum est utrum ita dirigatur sermo ad Patrem quod 
 fiat mentio de Filio et Spiritu sancto vel non. 1 Et si in 
 oratione 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 
 Dominum nostrum Jesum. Christum. Filium tuum : Qui tecum 
 vivit et regnat in unitate Spiritus sancti Deus. Per omnia 
 scec. sceculorum.' Si vero de Spiritu sancto fiat mentio dicetur : 
 'Jn unitate ejusdem Spiritus sancti Deus.' Si vero de Filio 
 fiat mentio ante finalem partem dicetur : ' Per eundem Do- 
 minum nostrum Jesum Christum Filium! Si vero in fine 
 fit mentio de Filio, dicetur: 'Qui tecum vivit et regnat! Si 
 
44 DrDinarium 9^i&0ae* 
 
 Sarum. Bangor. Ebor. 
 
 £i semper dum stat sacerdos ad offl- 
 ctum missce : post eum stet diaconus 
 directe in proximo gradu, et sub- 
 diaconus simili m.odo directe in se- 
 cundo gradu post diaconum : ita ut 
 quoties sacerdos ad populum se con- 
 verfit, diaconus similiter se convertat. 
 Subdiaconus vera interim genufiec- 
 tendo de capsula sacerdotis aptanda 
 subministret.*'^ Sciendum est autem 
 quod quidquid a sacerdote dicitur 
 ante epistolam in dextro cornu altaris 
 expleatur : prater inceptionem Gloria 
 
 autem ad Filium dirigitur oratio sine mentione Spiritus sancti, 
 dicetur : ' Qui 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 Trinitate faci- 
 mus, sic concludimus : ' In qua vivis et regnas' Illas autem 
 quas ad ipsam Trinitatem dirigimus, sic finimus. ' Qui vivis 
 et regnas Deus' T[ Secundum autem Romanam ecclesiam 
 nullam 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 ut per amorem Filii nobis subveniat imploramus. In 
 exorcismis autem diabolum per Dei judicium ut aufugiat 
 increpamus: in quo judicio scit se diabolus 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 the fewness 
 and shortness of its rubrics. It gives also examples from 
 various collects of each conclusion, according to the rules laid 
 down. The Rubricce generates miss. Rom., 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 
 
©tuinacium agiggae. 45 
 
 Herford. Rom. 
 
 Et semper dum stat sacer- 
 dos ad officium misscB : post 
 eiitn stet diaconus directe in 
 prima gradu: et subdia- 
 conus similiter in secundo 
 gradu. Ita ut quotiescum- 
 que sacerdos ad populum, 
 convertit se, diaconus simi- 
 liter convertat se, subdia- 
 conus vero interim, genu- 
 flectendo de casula aptanda 
 subministret. 
 
 highest doctrines of the Faith. It has been asserted that in 
 the first four centuries all the prayers at celebration of the 
 eucharist were addressed solely to God the Father : " ut in 
 altari semper ad Patrem dirigatur oratio " are certainly the 
 words of the third council of Carthage, canon 23. Florus 
 Lugdunensis says, this was because the Christians feared lest 
 the doctrine of the undivided Trinity might be misunderstood, 
 and give countenance to the dreadful error of more gods than 
 One God. 
 
 I shall make a short extract from cardinal Bona : " Ad 
 solum Patrem omnes fere collectae directse sunt, paucse ad 
 Filium, nulla ad Spiritum sanctum : non quia is donum est, 
 et a done donum non petitur, ut nonnulli cum Durando in 
 suo rationali philosophantur ; sed quia missa reprassentatio 
 est ejus oblationis, qua Christus se Patri obtulit, ac propterea 
 ad ipsum Patrem liturgies precationes diriguntur." Tom. iij. 
 p. 105. The place in Durand is lib. iv. cap. 15. 
 
 *^ {Subministret. 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 : caeteris omnibus diaconis et sub- 
 diaconis gestum principalis diaconi et principalis subdiaconi 
 imitantibus : excepto quod principalis subdiaconus sacerdoti 
 ad populum convertenti solus subministret." Ruhr. Sar. 
 
46 ©tDinarium ^i&me* 
 
 Sarum. Bangor. Ebor. 
 
 in excelsis. Similiter fiat post per- 
 ceptionem sacramenti. Ccstera omnia 
 in medio altaris expleantur: nisi 
 forte diaconus defuerit. Post introi- 
 tum vera m,issce unus ceroferariorum 
 panem, vinum^^ et aquam qua ad 
 
 ** Vide " De defectibus in celebr. missarum occurrentibus" 
 in the Roman missal, tit. iij, iv. The English church from 
 the earliest ages reiterated 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 missse celebrantur, pura et munda fiant ; 
 quia si aliter agatur, cum his qui acetum cum felle mixtum 
 Domino optulerunt, nisi vera poenitentia subvenerit, punien- 
 tur." This from archbishop Egbert's excerptions (looth), 
 A.D. 750; Thorpe, Anglo-saxon laws, ii. iii. About thirty 
 years later, the tenth canon of the council of Chalcuith is 
 headed " ut in missa . . . crusta panis non admittatur : " direct- 
 ing, " Oblationes quoque fidelium tales fiant, ut panis sit, 
 non crusta." Wilkins, Concilia, tom. i. p. 147. It would be 
 almost endless work to quote from the canons of councils 
 and synods in the seven centuries succeeding. But two ex- 
 amples may be cited : one, from a council at London in 1 246 : 
 " celebret sacerdos cum pane ex tritico purissimo." Concil. 
 tom. i. p. 688. Another, in 1287, at Exeter: "Provideant 
 igitur sacerdotes, quod oblatas habeant confectas de simula 
 frumenti, et aqua duntaxat : ita quod nihil immisceatur fer- 
 menti. Sint et oblatae integre candidae et rotundae ; nee per 
 tantum tempus custodiantur, quod in sapore vel aspectu 
 abominabiles habeantur." Ibid. tom. ii. p. 132. I shall only 
 add further a rule among those which archbishop Lanfranc 
 drew up for the order of St. Benedict, showing 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 incipiant, manus et fades lavent, 
 albis induantur, capita amictibus velent, praeter eum, qui 
 
SDrDinarium s^iggae. 47 
 
 Herford. Rom. 
 
 ferra tenturus, et inde serviturus est. Horum unus super 
 tabulam mundissimam ipsam farinam aqua conspergat, et 
 manibus fortiter compingat, et maceret, frater, qui ferra, in 
 quibus coquuntur, tenet, manus chirothecis habeat involutas. 
 Interim dum ipsae hostise fiunt et coquuntur, dicant iidem 
 fratres psalmos familiares horarum, et horas canonicas, et de 
 psalterio ex ordine quod tantumdem valeat, si ita potius 
 voluerint." Opera, p. 380. 
 
 There was no less care taken always with the wine than 
 with the bread. One quotation must now suffice ; from the 
 constitutions of a synod of the diocese of Sodor and Man, 
 A.D. 1350 : " Summopere praecaventes ne vinum cum quo 
 celebratur sit corruptum, vel in acetum commutatum, et quod 
 potius sit rubrum, quam album. In albo tanien bene confi- 
 citur sacrum, et non de aceto, cum in aceto mutantur omnes 
 substantiales vires, et vinum vim amisit. Et aqua in tarn 
 modica quantitate apponatur, ut non vinum ab aqua, sed 
 aqua a vino absorbeatur." The practice now of the Roman 
 catholic church is to consecrate white wine, but the reformed 
 English church uses red wine for her communions. Either 
 red or white wine may be used : all which is required being 
 that it should be of the pure juice of the grape. As the 
 Pupilla says, "materia necessaria calicis est vinum de vite, 
 id est, non vinum artificiale seu de alio fructu compressum. 
 Nee refert an sit album an rubeum, spissum vel tenue, dum 
 tamen sit verum vinum quoad effectum sacramenti ; quamvis 
 vinum rubeum sit praeeligendum propter expressionem et 
 similitudinem sanguinis." Cap. 3. Wine (says the author 
 just previously) is of necessity " quia sanguis Christi de alia 
 materia quam de vino vitis confici non potest" The canon 
 just quoted goes on to speak of the host : " Hostia de 
 
48 HDrDmarium 9@i0gae, 
 
 Sarum, Bangor. Ebor. 
 
 eucharisticB ministrationem disponunr 
 tur, defer at: reliquus vero pelviwi 
 
 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." 
 
 Wilkins, Concilia, tom. iii. p. ii. 
 
 It is of the highest consequence, affecting the integrity of 
 the sacrament, that the bread should be of wheat and not of 
 almonds or chestnuts or the such-like. But whether it be 
 leavened or not is a subject to be decided by the authority of 
 the Church. The rule is well laid down by the old English 
 canonist just referred to : " Debet panis consecrandus esse 
 azymus, id est, sine fermento, in signum quod Christus fuit 
 sine fermento malitiae. Unde sacerdos scienter consecrans 
 panem fermentatum, quamvis conficeret, tamen graviter pec- 
 caret." Pupilla oculi, cap. 3. 
 
 Every priest therefore must follow the appointed order: 
 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 de vite." 
 Van Espen, pars ii. sect. i. tit. 4. Let us add to all this the 
 judgment of St. Anselm : " Quoniam multae sunt diversitates, 
 quae non in substantia sacramenti, neque in virtute ejus, aut 
 fide discordant, neque omnes in unam consuetudinem colligi 
 possunt : sestimo eas potius in pace concorditer tolerandas, 
 quam discorditer cum scandalo damnandas. Habemus enim 
 a Sanctis patribus, quia si unitas servatur charitatis in fide 
 catholica, nihil officit consuetudo diversa." These are me- 
 morable words : but not less so are those by which they are 
 preceded : " Utique si per universam ecclesiam uno modo et 
 concorditer celebrarentur (i.e. sacramenta ecclesiae) bonum 
 esset et laudabile." 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 
 
£i)tDtnarlum e^is&nz, 49 
 
 Herford. Rom. 
 
 accepit panem et benedixit ; non additur, azimum, vel fer- 
 mentatum." 
 
 Occasionally, and possibly not seldom in some of the 
 English colonies at least, a great latitude seems to be allowed 
 in the Anglican communion with regard to the elements of 
 the sacrament of the blessed Eucharist. Two instances may 
 be quoted : and the only remark which I would presume to 
 make on them is, that the one would rely by way of sup- 
 port on the supposed necessity of avoiding all risk of the 
 sin of drunkenness, and that the other appears to have been 
 prompted by an excess of devotion. But neither the one 
 reason nor the other would have been allowed for an in- 
 stant by the canons of the mediaeval English church. 
 
 At Tahiti, four or five years ago, a party of English people 
 went to the church of England service there : I say the Eng- 
 lish church service on the authority of the author, though not 
 stated in the book from which I quote. After the christen- 
 ings " there was a hymn . . . followed by administration of the 
 sacrament, in which cocoa-nut milk took the place of wine, and 
 bread-fruit that of bread. The proper elements were originally 
 used, but experience proved that although the bread went 
 round pretty well, the cup was almost invariably emptied by 
 the first two or three communicants, sometimes with unfor- 
 tunate results." Voya£-e of the Sunbeam, p. 334. 
 
 Dr. Hobhouse, the bishop of Nelson in New Zealand, sent 
 home about the year i860 the following account of a visit 
 which he made to a dying native : " I came purposely to 
 administer the holy communion ; but I looked round in vain 
 for the means — there was no wine nor any bread, but I could 
 not go away without an endeavour to show the 'Lord's death' 
 in some way as near to the Lord's own appointed way as cir- 
 cumstances permitted. I therefore made vessels of the beauti- 
 ful mussel-shells which abound on the sea-beach, filling one 
 with water and laying on the other a piece of travelling biscuit 
 softened with water, and in this way I proceeded to celebrate 
 the holy Sacrament of the Body and Blood of our sacrificed 
 
 E 
 
50 £Dttiinarium s^i&mt* 
 
 Sarum. Bangor. Ebor. 
 
 cum aqua et manutergio portet. Cho- 
 rum licet ingredi usque ad completo- 
 riumrprimce collectce. 
 
 Incepta vero ultima oratione ante Dum legitur^* 
 epistolam : subdiaconus per medium. Epistola,*^ 
 chori ad legendum Epistolam in pul- 
 
 Saviour, not doubting but earnestly believing that he was 
 pleased to grant to that truthful partaker as full a share in 
 all the benefits of his passion as if a cathedral had been over 
 our heads and golden vessels on the altar." 
 
 ** {Dum legitur epistola. Ebor.) " Lectio dicitur, quia non 
 cantatur ut psalmus vel hymnus, sed legitur tantum. Illic 
 enim modulatio, hie sola pronuntiatio quaeritur." Amalarius, 
 lib. iii. cap. ii. This is important, as showing that whatever 
 the later practice in a few places might have been it was not 
 then the custom to sing the epistle ; in fact in some churches 
 it was even forbidden. 
 
 Compare also Rabanus Maurus : " Tunc lector legit lec- 
 tionem canonicam." De institut. cleric, lib. i. cap. 33. 
 
 *^ In old manuscripts this was called Apostolus, because 
 commonly taken from one of the apostolical epistles. " Quando 
 epistola trahitur e S. Paulo, communiter incipit per verbum 
 fraires, quia hie apostolus frequenter ilia expressione utebatur ; 
 quando autem ex epistolis canonicis, per verba fr aires charis- 
 simi, eo quod sancti Petrus, Joannes et Judas saepe illis utan- 
 tur." Romsee, tom. 4. p. 117. The first words when the 
 epistle is taken from the old testament were usually " In 
 diebus illis." 
 
 The custom of sitting to hear the epistle read is very an- 
 cient. Rupert the abbot, writing in the eleventh century, 
 says, "Morale legis oflicium agit epistola, tantum distans ab 
 eo, quod in officio missae praecedit sancto evangelio, quantum 
 servus a domino, praeco a judice, legatus ab eo qui misit ilium. 
 Quapropter cum legitur, non injuria sedemus : cum autem 
 sanctum evangelium audimus, demissis reverenter aspectibus 
 sicut Domino nostro assistimus." De div. off. hb. i. cap. 33. 
 
 I take the following from the valuable publication of the 
 Rites of the church of Durham: "When the monkes went to 
 say or sing the high mass, they put on their vestments in the 
 
©ttiinarium e^ismt, 51 
 
 Herford. Rom. 
 
 Deinde legatur Epistola : sequitur Epistola,*^ 
 super lectrinum'^^ a sub- 
 diacono ad gradum chorif 
 
 vestrye, both the epistoler and the gospeller. They were 
 always revest in the same place, and when the office of the 
 masse began to be sung the epistoler came out of the revestrie 
 and the other two monkes following him, all three arow, and 
 there did stand untill the Gloria Patri of the office of the 
 masse began to be sftige, 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. 
 
 ** {Lectrinum. Herf.) " Epistola inscribitur lectio, quia 
 initio quidem tantummodo elata voce sine cantu legebatur, 
 locusque in quo legebatur, lectrinum, lectricium, lectorium, 
 legeolum, dictum fuit a verbo legere." Le Brun, tom. i. p. 99. 
 This is the same as that of which the false Ingulphus speaks 
 when relating his dream : " erat enim sancti Andreae apostoli 
 vigilia ; et in suo cursu medium iter tunc fere peregerat, cum 
 post multa precum dictamina tandem dicti sancti apostoli 
 lecta passione victoriosa, somno subito obrepente, super lec- 
 trinum, quod ante stabat, in latus alteram reclinabar." Hist. 
 Croylandensis, p. 75. 
 
 *^ "Et evangelium a diacono super superiorem gradum 
 converso ad partem borealem. Et gr. et alleluya cum suis 
 versibus super lectrinum in medio chori. Quod in omnibus 
 dominicis et festis ix. lee. et iij. lee, commemorationibus, et 
 feriis observetur per totum annum. Exceptis festis princi- 
 palibus dupl. et semidupl. Et exceptis dominica in ramis 
 palmarum, vigilia paschse et pentecostes : quia in illis diebus 
 omnia ista in pulpito legantur." Ruhr. Miss. Herf. The 
 " lectrinum in medio chori " was probably used also for the 
 lections at the canonical hours. 
 
 48 "Dictis orationibus, celebrans positis super librum vel 
 
 E 2 
 
52 ©tninanum e^i&saz, 
 
 Sarum. Bangor. Ebor. 
 
 pitum *' accedat Et legatur epistola 
 inpulpito omni die dominica, et quan- 
 documque chorus regitur per totum 
 annum : et in die coence et in vigilia 
 paschce et penthe. et in. com. anim^a- 
 rum. In omnibus vero aliis festis et 
 feriis, et in vigiliis, et in quatuor 
 temporibus extra ebd. penthe. ad gra^ 
 dum. chori legatur tam, in quadra- 
 gesima quam extra quadragesimam. 
 
 Iterum. vero veni- 
 
 ant duo ceroferor 
 
 rii cum, cezteris 
 
 obviam, acolyto 
 
 ad ostium, presby- 
 
 terii, ad locum- 
 
 administra tionis 
 
 super altare manibus, ita ut palmae librum tangant vel (ut 
 placuerit) librum tenens, legit epistolam, inteUigibili voce . . . 
 et similiter stans eodem modo, prosequitur £^raduale, alleluya, 
 et tractum, ac sequentiam, si dicenda sint." Ritus cekbr. 
 missam, tit. vj. i. 
 
 *' " Solebant autem antiquitus tam epistola quam evangelium 
 1^ in ambone seu pulpito." Bona, torn. iii. 127. Still it 
 appears that a difference was observed in the reading of the 
 twD. Thus the one was read upon a lower step ; as we see 
 in the next note was the order of the church of Hereford, and 
 according to the old "Expositio missae," Bibl. pair. auct. 
 torn. i. p. 1171 : "Subdiaconus qui lecturus est, mox ut 
 viderit post pontificem preAyteros residentes, ascendit in 
 ambonem ut legat. Non tamen in superiorem gradum, quem 
 solus solet ascendere qui evangelium lecturus est." 
 
 There was certainly also a great distinction in many 
 churches between the place for saying the epistle and gospel 
 of the service of the holy eucharist, and the lessons of the 
 other offices. For example, at Durham : "At the north 
 end of the high altar there was a goodly fine letteron of 
 
©rtinarium a^iggae, 53 
 
 Herford. Rom. 
 
 ei Evangelium a diacono 
 super superiorem gradum 
 converso ad partem borea- 
 lem: et Gradale et AUe- 
 luya cum suis versibus su- 
 per lectrinum in medio 
 chori. 
 
 brasse, where they sung the epistle and the gospell, with a 
 gilt pellican on the height of it, finely gilded, pullinge 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." Rites of the church of Durham, p. ii. 
 
 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 TruUo cited by 
 Bona, and by Gerbert, tom. 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 
 Ethiopic missal directs the epistle to be read with a loud 
 voice: "Postea magna voce dicit epistolam ;" edit. i55°' 
 ^ign. G. 3. 
 
54 ^ctimanum e^i&m* 
 
 Sarum. Bangor, Ebor. 
 
 prcedictcB defererir 
 te offer torio et cor- 
 poralibus ^^ ipsi 
 calici superposi- 
 tis : est autem 
 acolytus in alba 
 et mentello serico 
 ad hocparato, ca- 
 lice itaque in eo 
 debt to deposito cor- 
 poralia ipse aco- 
 lytus super altar e 
 solemniter depo- 
 nat: itaque altare 
 in recessu deoscu- 
 letur, quo facto 
 ceroferarii cande- 
 labra cum cereis 
 
 ^'' {Et corporalibus. Bangor.) " Corporale, super quo sacra 
 oblatio immolatur, ex mundissimo et purissimo linteo sit ; 
 nee in eo alterius generis materia pretiosior aut vilior mis- 
 ceatur : quia dominicum corpus in sepulcro, non in holosericis, 
 sed tantum in sindone munda fuit involutum. Corporale 
 nunquam super altare remaneat : sed, aut in sacramentorum 
 libro ponatur, aut cum calice et patena in mundissimo loco 
 recondatur. Et quando abluitur a sacerdote, diacono, vel 
 subdiacono, primo in loco et vase ad hoc praeparato abluatur, 
 eo quod ex dominico corpore et sanguine infectum sit. Post 
 haec a lavandario in nitido loco paretur." Regino Prumiensis, 
 lib. I. p. 51, Ex concilio Remensi. Lyndwood agrees with 
 this : " Corporalia non debent fieri ex serico, sed solum ex 
 panno lineo puro terreno ab episcopo consecrato. Nee debet 
 confici neque benedici corporale de panno misso in con- 
 fectione farinae, vel alterius rei ad hoc, quod stet rigidum 
 super calicem. . . . Et erit candidum atque mundum, quia sig- 
 nificat sindonem in qua Corpus Christi fuit involutum." Lib. 
 
ffl)rDinarium e^imuz* ss 
 
 Herford. Rom. 
 
 iii. tit. 33, Linteamina. Immediately after the corporals 
 follow palla, which Lyndwood explains to be "vestimenta 
 altaris, sc. sindones et corporalia, quae quia quadrangulas sunt, 
 ideo dicuntur pallce: a quodam muliebri pallio quadrangulo." 
 See also Ducange, verb. Corporale ; and the authorities which 
 he cites. 
 
 Among the churchwardens' accounts of the parish of St. 
 Michael, York, in the year 1521 is an item, "P* for a pair of 
 mosfits for to wase the corporase." Nichols, p. 309. The 
 editor in a note supposes these mosfits to be mosticks, which 
 are said in the dictionaries to be the steadying-rods used by 
 painters ; and that such sticks or rods were used in the old 
 fashion of washing by what was called bucking, and in the 
 bucking tub. As the charge occurs amongst parish accounts 
 we may conclude that, whatever the mosfits mean, special 
 attention was paid at that time to the washing of t"he cor- 
 porals. 
 
56 
 
 laDrtitnattum e^i^saz. 
 
 Sarum. Bangor. 
 
 ad gradum alta- 
 ris dimittant. 
 Quando efdstola legitur ^^ duo pueri 
 in superpelliciis facta inclinatione ad 
 altare ante gradum chori in pulpi- 
 tum per medium chori ad Gradale *^ 
 incipiendum se praparent, et suum 
 versum cantandum. Dum versus 
 gradalis canitur duo de superiori 
 gradu aaf AUeluya^^ cantandum cap- 
 pas sericas se induant. Et ad pul- 
 pitum per medium chori accedant. 
 Sequatur AUeluya. Finite Alleluya, 
 sequatur Sequentia.^* 
 
 Ebor. 
 
 et canitur 
 dale, 
 
 Gra- 
 
 et Alleluya vel 
 Tractus^^ vel 
 Tropus ^* sedeat 
 cum ministris 
 
 ^^ "Episcopus tribus horis missae sedet, scilicet dum epi- 
 stola legitur, dum graduale, et alleluya canitur : quia Christus 
 tribus diebus inter doctores sedisse legitur in templo." Gemma 
 animce, cap. xij. 
 
 *^ {Graduate. Sar. &c.) This was a verse or response 
 which varied with the day, and was so called not, as some 
 have supposed, from the steps of the altar but of the pulpit 
 or ambo upon which it was sung. Cassander, from an old 
 exposition of an ordo Romanus, has put this beyond a doubt : 
 " Responsorium, quod ad missam dicitur, pro distinctione 
 aliorum graduale vocatur, quia hoc psallitur in gradibus, cae- 
 tera vero ubicunque voluerit clems." Opera, p. 44. Durand 
 says : " Dicitur graduale, vel gradale, a gradibus scilicet humi- 
 litatis. Significans ascensus nostros a virtute in virtutem .... 
 pertinet ad opera activae vitae, ut notetur nos operibus respon- 
 dere eis quae in lectione audivimus : scilicet praedicationem." 
 Lib. iv. cap. 19. Some authors suppose (see Cavalierus, tom. 
 v. cap. X. 13, and Bellarmine, Controv. lib. vj. 70) that the 
 gradual, whose first author is said to have been pope Celes- 
 tine, was appointed "ne illud tempus, quo diaconus ab 
 altari recedens, et in suggestum ascendens in silentio ela- 
 
HDtDinanum Q9i0gae, 
 
 Herford. Rom. 
 
 SI 
 
 Deo gratias. 
 
 Finita epistola dicatur Gra- Graduale, 
 dale cum suo versu : 
 
 et AUeluya vel Tractus se- 
 cundum quod tempus exigit. 
 
 Tractus vel Alleluia cum 
 Versu aut Sequentia ut 
 tempus postulat. 
 
 beretur." 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 often 
 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 psalmos tantum aut re- 
 sponsoria, sine Alleluia." Thorpe, Ancient laws and in- 
 stitutes,vo\. ii. p. 58. In the eighth century, the second council 
 of Cloveshoo in its twenty-seventh canon gave some allowance 
 to the same effect. Vide Wilkins, Concilia, tom. i. p. 99. 
 Gerbert, de musica, should be especially consulted ; tom. i. 
 p. 56. 
 
 ®* [Sequentia. Sar.) Ducange says, " Canticum exulta- 
 tionis, 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 Geor- 
 gius, Lit. Rom. pontif. tom. a. ccvij. They, as also the tropes, 
 were .introduced about the tenth century, and in many 
 churches vast numbers were used, so that in some liturgies 
 
58 OrUtnatium 6@i0£iae* 
 
 Sarum. Bangor, Ebor. 
 
 In fine alleluia, vel sequenties, vel 
 
 tr actus diaconus ^'' anieqtiam accedat usque 
 
 even every day had its proper sequence. It does not appear 
 that they were in such excess at any time in the church of 
 England. The most common opinion as to their author or 
 rather first introducer of them (for as time went on they had 
 many authors) is, that the earliest was composed by Notker 
 abbot of St. Gall in the diocese of Constance, about A.D. 900. 
 There have not been wanting writers who have not hesitated, 
 though without a shadow of authority, to attribute to them so 
 great an antiquity as the age of Gelasius and St. Gregory. 
 At the revision of the Roman liturgy in the sixteenth century 
 all the sequences were removed, except four : three are. 
 Victims paschali, at easter; Veni sancte Spiritus, at Whit- 
 suntide : and Latida Sion salvatorem, upon Corpus Christi 
 day. The fourth which was retained is the very famous 
 Dies ir<B, dies ilia, in the missa defunctorum. Strictly speak- 
 ing this last is improperly called a sequence ; because in the 
 office for the dead there ought not to be, neither is there, any 
 hymn peculiarly of joy. It may very rightly be called a 
 Prose, a name given as I have said to the sequences, because 
 though written in a species of rhythm they are not limited by 
 any of the common rules of metre. I may add, these se- 
 quences are said to have been so called because they followed 
 the epistle. I must again refer the reader to the dissertation 
 on service books, Monumenta rit. vol. i : and if he wishes to 
 examine the subject fully, he will find an admirable treatise 
 upon it in Georgius, tom. 3. ccv, &c. 
 
 *^ (Tractus. Ebor.) "Cantus ecclesiastici species." Du- 
 cange. Durand says, " Dicitur tractus a trahendo : quia 
 tractim et cum asperitate vocum, et prolixitate verborum 
 canitur." Lib. iv. cap. ai. It was opposed to the Alleluia: 
 the one being for the seasons of joy and triumph, the other 
 of sorrow and abasement. Almost all the ritualists agree with 
 Durand and the earlier writers from whom he derived his 
 authorities, as to the origin of the name : Merati adds in his 
 note to Gavantus : " vere dicitur a trahendo : quia revera 
 continuata serie modulationis unius cantoris non interrupta 
 responsionibus aliorum intercinentium peragebatur. Hoc 
 
©cuinatium tissue, 59 
 
 Herford. Rom. 
 
 His finitis diaconus ante- His finitis diaconus deponit 
 quamprocedat ad pronunti- librum evangeliorum super 
 
 autem est discrimen inter responsorium et tractum, quod 
 primo chorus respondet, tractui vero nemo. Tractus totus 
 dicebatur ab uno solo cantore, qui erat diversus ab illo, qui 
 cantabat graduale, sive responsorium." Tom. i. p. 93. 
 
 The custom of saying some response, either gradual or 
 tract or sequence, after the epistle seems to be as old at least 
 as the time of St. Augustine. He says, "Apostolum audivi- 
 mus, psalmum audivimus, evangelium audivimus." Serm. 8. 
 But it would appear that then an entire psalm was sung, 
 a remnant of which ancient practice was preserved in the 
 Salisbury, York, Hereford, and Bangor missals, upon the first 
 Sunday in Lent and on Passion sunday. Probably the new 
 mode of a verse or two only became general about the end of 
 the fifth century : because Leo the great speaks of the whole 
 psalm (a.d. 450), but in the sacramentary of St. Gregory 
 (a.d. 600) the shorter gradual or response is found. See 
 Roms^e, Opera, tom. iv. p. lai. 
 
 ^^ (Tropus. Ebor.) " Est quidam versiculus, qui prsecipuis 
 festivitatibus cantatur ; et continet tria, videlicet antiphonam, 
 versum, et gloriam. Ita Durandus, Ration, lib. iv. c. 5, qui 
 haec subdit lib. vi. c. 114. Hi autem versus tropi vocantur, 
 quasi laudes ad antiphonas convertibiles : Tpowos enim Grzece, 
 conversio dicitur Latine." Ducange, 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 acceptance. No 
 example of one has occurred before the eleventh century. 
 Certainly 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 dissertation upon service books, verb. Troparium, Monu- 
 menta ritualia, vol. i. 
 
 *^ {Diaconus. Sar.) "Antiquitus etiam evangelium lege- 
 
6o £Drt)inarium s^iggae. 
 
 Sarum. Bangor, Ebor. 
 
 ad evangelium pronuntiandum thuri- ad evangelium le- 
 ficet medium altaris tantum. Nun- gendum. 
 quam enim thurificetur lectrinum 
 ante pronuntiationem evangelii. 
 
 batur a lectore, ut colligitur ex epistola sancti Cypriani 33, et 
 ex concilio Toletano i. cap. 2. Hoc postea munus majoris 
 erga evangelium honoris gratia diaconis demandatum fuit, 
 ut habetur ex epistola S. Hieronymi ad Sibinianum. Evange- 
 lium Ckristi quasi diaconus lectitabas. Et ex epistola sancti 
 Bonifacii episcopi Moguntini ad Zachariam pontificem, ubi 
 conqueritur quosdam diaconos, quamvis plures concubinas 
 haberent, adhuc evangelium legere. Apud Graecos etiamnum 
 mos viget, ut evangelium a lectoribus publice legatur, uti 
 refert Smithius in epistola de prsesenti ecclesiae Graecae statu, 
 pag. 155." Cavalieri, Opera, tom. v. p. 30. An interesting 
 enquiry is here opened which this is not the place to pursue, 
 nor can I afford space. One thing seems certain : that 
 the gospel was read only by deacons long before the read- 
 ing of the epistle was in like manner removed from the 
 office of the lector : of which latter duty as attached to the 
 subdeacon we find no trace earlier than about the seventh 
 century. 
 
 It was to meet this that an alteration was made in the six- 
 teenth century in the form of ordination of subdeacons, 
 and the following words were added : "Accipe librum episto- 
 larum, et habe potestatem legendi eas in ecclesia sancta Dei." 
 Amalarius in the ninth century expresses his wonder at the 
 new practice which was then gaining ground : " ut subdiaco- 
 nus frequentissime legat lectionem ad missam, cum hoc non 
 reperiatur ex ministerio sibi dato in consecratione commissum, 
 neque ex nomine suo." Lib. %. cap. xj. Micrologus speaks 
 much in the same way. And even Durand in the thirteenth 
 century enquires, " Quare subdiaconus legit lectionem ad 
 missam, cum non reperiatur hoc sibi competere, vel ex eo 
 nomine, vel ex ministerio sibi concesso?" Lib. ii. cap. 8. 
 
 The canons and the pastoral epistle of archbishop ^Elfric 
 supply sufficient information as to the practice of the Anglo- 
 
©tuinarium ^ijdsiae, 6i 
 
 Herford. Rom. 
 
 andum evangelium thurifi- medium altaris et celebrans 
 
 cet medium altaris tantum : benedicit incensum, ut su- 
 
 nunquam. thurificetur lee- pra: Deinde diaconus genun 
 
 trmum, ante pronuntiatio- flexus ante altare, manibus 
 
 nem, evangelii. junctis dicit : 
 
 saxon church in his time. In the first of these, can. lo, he lays 
 down that "seven degrees are established in the Church : one 
 is ostiarius, the second is lector^ the third exorcista, the fourth 
 acoluthus, the fifth subdiaconus, the sixth diaconus, the 
 seventh presbyter." In the succeeding canons he explains 
 the offices proper to each: " la. Lector is the reader, who 
 reads in God's church, and is ordained for the purpose of 
 preaching of God's word. 15. Subdiaconus is truly underdeacon, 
 who bears forth the vessels to the deacon, and humbly minis- 
 ters under the deacon at the holy altar, with the house! 
 vessels. 16. Diaconus is the minister who ministers to the 
 mass-priest, and sets the offerings upon the altar, and also 
 reads the gospels at God's ministries." Thorpe, Ancient laws 
 and institutes, vol. ii. p. 349. The pastoral epistle is to the 
 same purpose, p. 379, and clearly attaches the reading to the 
 lector, and not to the subdeacon. 
 
 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 second book of Divine offices " inter 
 officia diaconi" includes " evangelizare." Cap. 8. But, in 
 short, as in another place I have spoken, Monumenta rit. 
 vol. i, upon the great reverence with which our fathers treated 
 the Book 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 the practice began 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 sacerdotalem dignitatem proxime accedunt." 
 During the reading the laity showed also greater signs of 
 reverence. Staffs were laid aside: Amalarius, lib. iii. 18; 
 Gemma animce, lib. i. 34 ; Durand, lib. iv. 24, &c. AH rose, 
 
62 i)rtimattum s^issdt. 
 
 Sarum, Bangor, Ebor. 
 
 Constit. apostol. lib. ii. cap. 57 : and in some churches listened 
 to it half-kneeling in a stooping posture. 
 
 How high was the estimation in which the gospels were 
 held in the middle ages is proved most clearly by the fact 
 that some writers in the eighth century did not hesitate to 
 say that, in a remote sense, the gospel is the Body of Christ. 
 " Et corpus Christi quod manducatur non solum panis et 
 vini, quod super altare offertur, sed et ipsum evangelium 
 Christi est; et cum evangelium legimus et intelligimus, filii 
 in circuitu mensae in una conlatione sedemus, et panem nos- 
 trum manducamus." Etherius, lib. i. de Incarnat. 
 
 The laying aside of staffs alluded to just above was not a 
 very early practice : but was introduced about the eighth 
 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, it being long, they rested 
 themselves on their staffs. Their use ceased altogether in 
 the western church when seats and settles were introduced. 
 See Sala's note to Bona, torn. iii. p. 153. We learn from St. 
 Chrysostom, horn. 63, that in the Greek church during the 
 reading of 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 new^ 
 of the olde doctryne and the newe, or orygynall begynnynge 
 of Idolatrye." The author is describing some of the cere- 
 monies of the mass. " But what shall I saye of the gospell, 
 when it is song ? Oh, how goodly ceremonies are then done. — 
 
SDvmnatium 0©f00ae, 63 
 
 Herford. Rom. 
 
 UNDAcormeum,«8 
 
 M 
 
 ac labia mea, omni- 
 potens Deus, qui labia 
 Isaiae prophetae calculo 
 mundasti ignito : ita me 
 tua grata miseratione dig- 
 nare mundare, ut sanctum 
 evangelium tuum digne va- 
 
 There is borne a banner of sylke and garnyshed with a 
 goodly crosse, in token of the victorious and blessed try- 
 umphe whiche Jesu Chryste made of subduing the worlde 
 vnto hym selfe by the doctryne of the gospell. — Then after- 
 wardes a preest beareth a sencer of siluer makyng a fumi- 
 gation and sauour of ensence, as long as the gospell 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. — After- 
 wardes 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, to whome the gospell 
 is not in lyke manner offered to be kyssed." Sign. M. 4. 
 This is an important little book so far as it illustrates the 
 then existing practice ; and is written in a lively satirical 
 style, but with very much of that indecent and blasphemous 
 ribaldry which characterises so many of the books of the re- 
 formers at that time. The 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 pro- 
 hibited by a royal proclamation in the year 1530 : see Wil- 
 kins, Concilia, vol. iii. p. 737. I have quoted the above from 
 a copy in my possession. 
 
 ^* This prayer, introduced probably about the eleventh cen- 
 tury, was not adopted in the Enghsh uses. 
 
64 £Drliinatium 9^i&mt, 
 
 Sarum. Bangor. Ebor. 
 
 Ddnde accipiat iextum, scilicet librum Dum petit diaco- 
 
 evangeliorum, et humilians se ad sa- nus benedictio- 
 
 cerdotem stantem coram altari: versa nem : 
 facie ad meridiem ita dicat : 
 
 J 
 
 UBE domne benedicere/' 
 
 respondeat sacer- 
 
 Sacerdos respondeat : dos dicens : 
 
 DOMINUS sit in corde tuo et "T^OMINUS 
 
 ore tuo ad pronuntiandum I J aperiattibi 
 
 sanctum evangelium Dei. In no- os ad legendum 
 
 mine Patris et Filii et Spiritus et nobis aures 
 
 sancti. Amen.^" ad intelligendum 
 
 ^' (y«fe domne benedicere.) This, says Le Brun, was a 
 manner of address formerly much in use, as being a mark of 
 humiliation and respect. So, anciently among the Greeks 
 the deacon, when he warned the faithful who were assembled 
 in their solemn service either to rise or sit, did not say Rise 
 or Sit, but merely " Jubete" as if it were, command yourselves 
 to do so and so. 
 
 The word domne is a contraction from dominus. The 
 latter was appropriated in its strict use to the Deity alone ; 
 and domnus or domna was a title of great respect in the 
 middle ages, 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 Ducange upon the word. 
 
 Upon this request and the reply, Peter Damian has well 
 observed : " Lecturus magnse humilitatis gratia, non a sacer- 
 dote, sed ab eo, cui sacerdos jusserit, se postulat benedici 
 dicens: Jube domne benedicere. Sacerdos autem, ut tantae 
 humilitati vicem reddat, non subjecto cuiquam benedicendi 
 delegat officium, nee per semetipsum benedictionem dare 
 
©rtinarium agiggae. 
 
 65 
 
 Herford.- 
 
 Deinde accipiat textum sci- 
 licet librum evangeliorum : 
 humilians se ad sacerdotem 
 stantem ante aUare versa 
 facie, ita dicens : 
 
 UBE domne benedi- 
 
 ROM, 
 
 learn nuntiare. Per Chris- 
 tum Dominum nostrum. 
 Amen. 
 
 Postea accipit librum de al- 
 tari, et rursus genuflexus 
 petit benedictionem a sacer- 
 dote, dicens: 
 
 J 
 
 cere. 
 
 J 
 
 UBE 
 cere. 
 
 domne benedi- 
 
 Sacerdos respondeat : 
 
 DOMINUS sit in 
 corde tuo et in la- 
 biis tuis ad pronuntiandum 
 evangelium pacis. 
 
 Sacerdos respondet: 
 
 DOMINUS sit in 
 corde tuo et in la- 
 biis tuis : ut digne et com- 
 petenter annunties evan- 
 gelium suum : in nomine 
 
 praesumit: sed potius, ut a Deo, qui est super omnia bene- 
 dictus, prasrogetur, exposcit." De Dominus vobiscum, cap. ii. 
 
 When the pope officiates at matins on the day of the 
 Nativity he does not say Domne before the ninth lection 
 which he then reads, but Jube Domine benedicere ; 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 less. The choir answers simply "Amen." Some 
 bishops (and the object of this rule is not easy to understand) 
 in their own churches at matins were addressed by an inferior, 
 "Jube domne benedicere," to which they made the usual 
 reply and benediction, and themselves read the appointed 
 lection. The Ccerimoniale episc. now orders the same rite to 
 be observed by all bishops as by the pope ; unless an arch- 
 bishop or one of higher rank be present : " Si vero adesset 
 aliquis praelatus major se," &c. Lib. ii. cap. 5. 
 
 *" " Si autem sacerdos per semetipsum celebret, dicat pri- 
 vatim: Jube domne benedicere. Et postea dicat ipsemet. 
 Dominus sit in corde meo et in ore meo ad pronuntiandum 
 sanctum evangelium Dei. In nomine Patris," &c. Ruhr. Sar. 
 
 F 
 
66 
 
 Sarum. 
 
 ©minarium 9§i0j&'ae, 
 
 Bangor, 
 
 Ebor. 
 
 Ei sic procedat diaconus per medium 
 chori, ipsum textum super sinistram 
 manum solenniter gestando ad pulpi- 
 tum ^^ accedat, thuribulario et cerofe- 
 rario precedentibus. Quundocumque 
 enim legitur epistola in pulpito, ibi- 
 dem legatur et evangelium. Et cum- 
 ad locum legendi pervenerint : textum 
 ipsum, subdiaconus aceipiat ; et a si- 
 nistris ipsius diaconi quasi oppositus 
 ipsum. textum, dum evangelium, legitur 
 teneat: ceroferariis dicu;ono assisten- 
 tibus : uno a dexteris et reliquo a si- 
 nistris ad eum conversis. Thuribti- 
 larius vero stetpost diaconum ad eum 
 conversus. Et semper legatur evange- 
 lium versus aquilonem.^^ Cum. autem 
 inceperit evangelitcm: post Dominus 
 
 sanctum evange- 
 lium Dei pads. 
 In nomine Patris, 
 &c., 
 Et diaconus dicat: 
 
 D A mihi, Do- 
 mine, ser- 
 monem rectum et 
 bene sonantem in 
 OS meum, ut pla- 
 ceant tibi verba 
 mea et omnibus 
 audientibus prop- 
 ter nomen tuum 
 in vitam seternam. 
 Amen. 
 
 •'^ This place in some countries from the benediction which 
 always immediately preceded the advance to it was vulgarly 
 called the jfube; so say Le Brun., torn. i. p. i lo, and Micro- 
 logus, cap. ix. It was always a high place. " Evangelium in 
 alto loco legitur, quia in monte praedicasse perhibetur, ideo 
 etiam in sublimi legitur, quia sublimia sunt evangelica prae- 
 cepta." Gemma animce, cap. xvi, "De pulpito." Compare 
 also Alcuin : "Defertur evangeHum ad analogium, praeceden- 
 tibus cereis." De div. officiis. Bibl. patrum. aut. torn. i. 
 p. 380. And Amalarius, lib. iij. cap. 17: "Lector et cantor 
 in gradum ascendunt, in more antiquorum:" and cap. 18: 
 "Tribunal vocat Cyprianus gradum, super quern ascendit 
 diaconus ad legeadum." 
 
 ^^ Sequentia was said wheji the gospel was taken from the 
 
©minarium a^iggac* 67 
 
 Herford. Rom, 
 
 Patris et Filii ►!< et Spiritus 
 sancti. Amen. 
 
 Et signet diaconum dicen- 
 do: 
 
 In nomine Patris, &c. 
 Et sic procedat diaconus ip- 
 sum librum super sinistr am 
 manufn solemnitergestando, 
 ad pulpitum vel ad lectri- 
 num accedat et dicat : 
 Dominus vobiscum. 
 
 Et accepta benedictione, os- 
 culatur manum celebrantis: 
 et cum aliis ministris, inr 
 censo et luminaribus, acce- 
 dens ad locum evangelii 
 stans junctis manibus di- 
 cit V. 
 
 Dominus vobiscum. 
 R. Et cum spiritu tuo; 
 
 Tunc faciendo crucem super Et pronunfians : 
 librum cum- dextro pollice 
 dicat : 
 
 SEQUENTIA^'^sanc- QEQUENTIA sancti 
 
 ti evangelii z/^/ 1 nitium vZ5 evangelii secundum 
 
 sancti evangelii. 
 
 N. sive Initium, 
 
 middle of one of the four gospels, Initium when it happened 
 to be the beginning of either of the four. On the four days 
 of the Great week neither Sequentia nor Initium was said, but 
 " Passio Domini nostri Jesu Christi." 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. 
 
 ^^ There is no little difference in the old books as to the 
 place where and the quarter towards which the gospel should 
 be read. When as was very anciently the custom the men 
 and the women were divided, it would seem that the gospel 
 was always read towards the south side,, where the men sat, 
 Amalarius, de off. lib. iii, c. 3, distinctly speaks of this arrange- 
 
 F 2 
 
68 HDttmarium ^i&me. 
 
 Sarum. Bangor. Ebor. 
 
 vohiscum ^* /adai signum crucis su- 
 per librum : deinde in sua f route, et 
 postea in pec tore cum pollice. 
 
 Evangelium secundum N.*^ 
 
 ment : and an old ordo Romanus takes it for granted that on 
 entering a church one would have the men upon the right 
 hand or south side, and the women on the north. See also 
 Amalarius, Ecloga, cap. xiij, printed in Georgius, appendix, 
 torn. iii. p. 350 : " Diaconus vero stat versus ad meridiem, ad 
 quam partem viri solent confluere." 
 
 "Antequam tamen ulterius progrediamur, juvat in trans- 
 cursu ob oculos ponere formam veterum basilicarum. Plerae- 
 que orienti, quaedam occidenti obversae erant. Navis co- 
 lumnis fulta, in qua viri ad austrum, mulieres ad septemtrionem 
 residebant. Sequebatur schola cantorum, nobis chorus ap- 
 pellatus. Ambon sive lectorium unum aut alterum adjunc- 
 tum erat: quatuor aut quinque hinc inde gradus duplices 
 habens pro ascensu et descensu. Ex quo videas, longe dis- 
 parem fuisse formam amborum a forma odeorum nostrorum, 
 quorum situs etiam diversus : cum ambones illi plurimum ad 
 septemtrionem positi essent, odea vero nostra ea parte, quae 
 chorum a navi disterminat." Mabillon, Mus. Ital. tom. 3. p. xx. 
 
 The original reason why the men were addressed especially 
 appears natural enough ; viz. that they are the chief objects of 
 the Church's teaching in her public offices, and from them 
 the women are to learn at home ; as St. Paul admonishes. 
 Other customs gradually crept in, and a mystical reason was 
 given why the gospel should be read towards the north : as 
 we have seen (note 47) was the custom of the Church of Here- 
 ford : " ut per Dei verbum aquilonis, hoc est, daemonis, pravi 
 noxiique halitus disjiciantur." Le Brun, i. iii. And the 
 Gemma animce, cap. xvj : " Nunc autem secundum inolitum 
 morem se (diaconus) ad aquilonem vertit, ubi feminae stant. 
 
SDrDinarium d^i&mz, 6g 
 
 Hbrford. Rom. 
 
 Ei signet sdpsum in f route pollice dextrce manus signat 
 cum eodem pollice dicens se- librum in principio evan- 
 cundum N. geUi^ quod est lecturus, de- 
 
 znde seipsum in f rente, ore, 
 
 et pectore : et dum miniitri 
 
 respondent : 
 
 /^LORIAtibiDomine. 
 
 deinde legatur evangelium. incensat ter librum, postea 
 
 quae camales significant, quia evangelium carnales a spirituali- 
 bus vocat. Per aquilonem quoque diabolus designator, qui 
 per evangelium impugnatur. Per aquilonem etiam infidelis 
 populus denotatur, cui evangelium prsedicatur ut ad Christum 
 convertatur." This last reason is taken from a very old sacra- 
 mentary which says : " Diaconus dum legit, sistat versus ad 
 aquilonem, quia frigidis in fide praedicatur evangelium." 
 Sala, notes to Bona, tom. iii. p. 153 : but he does not say 
 what book: "ex quodam libro sacramentorum ;" quoting 
 Martene, Anecdot. tom. v. 1587. 
 
 I shall only further make an extract from the will of Maud, 
 lady Mauley, dated in 1438 : " My body to be buried in the 
 church ... on the south side of the altar, where the gospels 
 are usually read." Testamenta vetusta, p. %'>,^. 
 
 ** {Dominis vobiscum.) It is strange that the York use 
 takes no notice of this salutation : nor is it easy to suggest 
 why it was omitted, being a custom so general throughout 
 the Church. Alcuin speaks of it : " Salutat et populum, 
 dicens: Dominus vobiscum: quatenus corda illorum a mun- 
 danis cogitationibus Dominus emundet, et ad suscipienda verba 
 salutifera aperire dignetur." De div. off. bibl. patr. auct. i. 
 p. a8o. Innocent the third also : " diaconus in ambone con- 
 sistens salutat populum, dicens : Dominus vobiscum, illud 
 observans, quod Dominus jusserat : ' In quamcunque domum 
 intraveritis,'" &c. 
 
 ^^ "If thai singe messe or if thai seie, 
 Tho pater noster reherce al weie: 
 Til deken or prist the gospel rede, 
 Stonde up then and take gode hede : 
 
JO ©rOinarium 9^mu, 
 
 Sarum. Bangor. Ebor. 
 
 Lee to evangelio osculetur librum : et 
 
 accedens subdiaconus statim porrigat 
 
 ei textum quern ipse diaconus ex di- Post ledum evan- 
 
 recto pectore defer at. gelium dicat sa- 
 
 Finito evangelio. ^"^ cerdos secrete: 
 
 For then tho prist flyttes his boke, 
 
 North to that other auter noke : 
 
 And makes a cross upon tho 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. . . 
 
 At tho bigynnyng tent thou take, 
 
 A large cros on the thou make. . . 
 
 Whils hit is red speke thou noght, 
 
 Bot thenk on him that dere the boght: 
 
 Sayande thus in thi mynde, 
 
 Als thou shalt after wryten fynde." 
 
 Lay folks mass book. 
 ®* " In fine evangelii a ministris respondetur, Laus tibi 
 Christe." Ruhr. Gen. miss. tit. x. 6. Anciently was said 
 Amen : which is still retained in the Mozarabic missal. 
 
 " (Finito evangelio. Sar.) The usual custom was to preach 
 the sermon, if there should be any, at this part of the service ; 
 but there was no strict rule observed in all churches. Some- 
 times the sermon was preached after the creed; and some- 
 times after the offertory: as in 1476 on a special occasion at 
 Winchester in honour of the relics of St. Swithun : " antistes 
 Wintoniensis missam celebrabat. Lecto evangelio et offer- 
 torio finito, episcopus Cicestrensis sermonem habuit ad po- 
 pulum in vulgari." Concil. torn. 3. p. 611. Or again, on the 
 authority of Chaucer, we might suppose that a break in the 
 service at the offertory was by no means unusual. Speaking 
 of the Pardoner, he says : — 
 
 "He was in chirche a noble ecclesiast, 
 
 Wei coude he rede a lesson or a storie. 
 
©tDinanum ^iiSistae. 71 
 
 Herford. Rom. 
 
 prosequitur evangelium 
 
 junctis manibus. 
 Lecto evangelio deosculetur Quo finito^^ subdiacomts de- 
 hbrum: fert librum sacerdoti, gut 
 
 ostulatur evangelium di- 
 
 cens : 
 
 But alderbest he sang an offertorie : 
 For wel he wiste, whan that song was songe, 
 He muste preche, and wel afile his tonge, 
 To winne silver, as he right wel coude : 
 Therfore he sang the merier and loude." 
 
 Prolog. 1. 71a. 
 Very anciently more than one sermon was delivered : the 
 priests first, each in order, gave a short exhortation, and if 
 he were present the bishop last. Apost. const, lib. ii. c. 58. 
 In the next chapter of the same book particular directions are 
 given that priests coming from another parish should be 
 pressed to preach, " for a stranger's words are always accept- 
 able and very useful, according to that in St. Matt., Ho pro- 
 phet is without honour save in his own country." 
 
 " Deinde episcopus sermonem ad populum facit." Gemma 
 animce, cap. 35. 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. It has always moreover been held to be one of the 
 peculiar duties of the bishops of the Church : as St. 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 evidence of the anxiety which was always felt to 
 enforce this great duty of preaching. The sixth of the ex- 
 cerpts of Egbert orders every priest diligently to instruct his 
 people : the third explains the time when this is to be done : 
 " Ut omnibus festis et diebus dominicis unusquisque sacerdos 
 evangelium Christi praedicet populo." Thorpe, vol. ii. p. 98. 
 Passing over some hundred years, we have the following 
 among the canons of &\inz : " The mass-priest shall on 
 
72 fiDrtinatfum d^i&mt. 
 
 Sarum. Bangor. Ebor. 
 
 Benedictus qui 
 venit in nomine 
 Domini. 
 
 Postea osculetnr 
 incipiat sacerdos in medio altaris : textum. 
 
 Statim sacerdos 
 in medio altaris 
 sym.bolum,fidei in- 
 cipiat excelsa voce: 
 
 CREDO in unum Deum.^' Patrem omnipotentem. 
 Factorem coeli et terrae : visibilium omnium et 
 
 Sundays and mass-days tell to the people the sense of the 
 gospel in English, and concerning the pater-noster and the 
 creed also, the oftenest that he can. . . . Let the teacher warn 
 against that which the prophet says : canes muti non possunt 
 latrare. We ought to bark and preach to the laymen, lest, 
 for want of teaching, they should perish." Thorpe, p. 35a. 
 Once more, for there would be no end of accumulating direc- 
 tions of this sort during succeeding ages : " The mass-priest 
 shall rightly preach the true faith to men, and recite sermons 
 to them ; and visit sick men," &c. ^Ifric's Pastoral epistle, 
 p. 385. Stillingfleet speaking of the frequency of preaching 
 in the church of England before the reformation has made 
 the strangest statements, and drawn (against the direct evi- 
 dence of his own authorities) the most outrageous conclusions. 
 The well-known passage from Sozomen (on which he and 
 other protestant controversialists have relied) does not refer 
 to preaching, generally, at Rome — for it is the city of Rome 
 alone to which the historian alludes — ^but to the introduc- 
 tion of a sermon always at mass ; which is not distinctly 
 ordered in the earliest sacramentaries. Orig. Brit. p. 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 relating to the character of the deceased were to be 
 preached, or indeed any sermon at all, it was not until the 
 service was entirely finished, and the preacher (if also the 
 
SDtDinanum d^Wac. 73 
 
 Herford. Rom. 
 
 Per evangelia dicta dele- 
 antur nostra delicta. 
 Deinde sacerdos incensatur 
 a diacono. 
 
 Et sacerdos stando in medio Deinde ad medium altaris 
 altaris m,anibus junctis ali- extendens, elevans, et junr 
 quantulum, levatis dicat vel gens mamis, dicit, si dicen- 
 cantet : et jungat manus dum est, et prosequitur junc- 
 prosequendo : tis manibus : ** 
 
 CREDO in unum Deum. Patrem omnipotentem. 
 Factorem coeli et terrae : visibilium omnium et 
 
 celebrant) had laid aside the chasuble and maniple and put 
 on a cope. See upon this Gavantus, torn. i. p. 301 ; Bauldry, 
 cap. ao ; Castaldus, lib. ii. 9, and the Ccsr. episcop. lib. ii. 
 cap. II. 
 
 After the gospel indulgences were proclaimed, and ex- 
 communications, and banns of marriage : in some churches 
 other solemnities, such as the reconciling and readmitting of 
 penitents. Vide Martene, de ant. ritibus ecc. lib. i. cap. 4. 
 Legates also explained the object of their legation. With 
 the conclusion of the sermon the missa catechumenorum also 
 ended : and they, with the unreconciled and unbelievers, were 
 dismissed and the doors shut, and persons stationed there to 
 prevent any from coming in. St. Augustine says, serm. 49, 
 " Ecce post sermonem fit missa catechumenis, manebunt fide- 
 les." Much information upon all this portion of the liturgy 
 in the earliest ages may be found in Bingham's Christian 
 antiquities ; on later practice, in Bauldryus, Manualis sacr. 
 carim. cap. x. 
 
 ** " Cum dicit, Deum, caput cruci inclinat : quod similiter 
 facit cum dicit, Jesum Christum et simul adoratur. Ad ilia 
 autem verba, Et incarnatus est, genuflectit usque dum dicatur, 
 Et homo foetus est. In fine ad Et vitam venturi sceculi, 
 signat se signo crucis a fronte ad pectus." Ruhr. Miss. Rom. 
 
 ^' " Incipit missa fidelium." Bona. " Missa sacramento- 
 rum." Ivo Carnotensis, epist. ^19. 
 
 The first words only, according to the Sarum rubric, were 
 
74 ©tUinarium 9©ijSi0ae, 
 
 Sarum, Bangor. Ebor. 
 
 invisibilium. Et in unum Dominum Jesum'"' Christum, 
 Filium Dei unigenitum. Et ex Patre natum ante om- 
 nia ssecula. Deum de Deo, lumen de lumine, Deum 
 verum de Deo vero. Genitum non factum, consub- 
 stantialem Patri : per quem omnia facta sunt. Qui 
 propter nos homines, et propter nostram salutem de- 
 scendit de coelis. Et incarnatus est de Spiritu sancto 
 ex Maria virgine : et homo factus est. Crucifixus etiam 
 pro nobis sub Pontio Pilato : passus et sepultus est. 
 Et resurrexit tertia die secundum scripturas. Et as- 
 cendit in coelum : sedet ad dexteram Patris. Et iterum 
 venturus est cum gloria judicare vivos et mortuos : 
 cujus regni non erit finis. Et in Spiritum sanctum, 
 Dominum et vivificantem : Qui ex Patre Filioque pro- 
 cedit. Qui cum Patre et Filio simul adoratur et con- 
 glorificatur : Qui locutus est per Prophetas. Et unam 
 
 to be sung by the celebrant at high mass : 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 lectionum, et in 
 missis defunctorum quae in capitulo in dominicis dicuntur, non 
 dicitur. Sed si missa dominicalis in capitulo dicitur, tunc di- 
 citur Credo in unum. Dicetur etiam per octo dies nativitatis 
 Domini, paschas, et penthecostes : et in omni duplici festo per 
 annum : et in omnibus festis apostolorum et evangeHstarum : 
 et in utroque festo sanctae crucis : et in festo sanctse Mariae 
 Magdalenae : et in utroque festo sancti Michaelis : et in missa- 
 sponsaHum. Dicetur etiam ad missam de sancta Maria, quando 
 ad missam de die dicendum est per totum annum : et in festo 
 ahcujus sancti, in cujus honore dedicatum est altare Vel ec- 
 clesia, 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 
 
flDtDinarium ^issaz, 75 
 
 Herford. Rom. 
 
 invisibilium. Et in unum Dominum Jesum Christum, 
 Filium Dei unigenitum. Et ex Patre natum ante om- 
 nia saecula. Deum de Deo, lumen de lumine, Deum 
 verum de Deo vero. Genitum non factum, consub- 
 stantialem Patri : per quem omnia facta sunt. Qui 
 propter nos homines, et propter nostram salutem de- 
 scendit de ccelis. {Et fiet genujlexio dum dicitur. Herf. 
 Hie genufiectitur. Rom.) Et incarnatus est de Spiritu 
 sancto ex Maria virgine : et homo factus est. Cruci- 
 fixus etiam pro nobis (Et tunc fiet levatio. Herf) sub 
 Pontio Pilato : passus et sepultus est. Et resurrexit 
 tertia die secundum scripturas. Et ascendit in coelum : 
 sedet ad dexteram Patris. Et iterum venturus est cum 
 gloria judicare vivos et mortuos : Cujus regni non erit 
 finis. Et in Spiritum sanctum, Dominum et vivifican- 
 tem : Qui ex Patre Filioque procedit. Qui cum Patre 
 
 in festo reliquiarum. Et in festo sancti Willelmi in matrici 
 ecclesia tantum. Et in festis quatuor doctorum, scilicet Gre- 
 gorii, Ambrosii, Augustini, et ' Hieronimi." The Hereford 
 adds : " in festo sancti Ethelberti : in festo sancti Thomse' 
 Herfordensis : et in festo sancti Augustini Anglise apostoli." 
 For the Roman order, see Rubrics generates miss. tit. 
 xi. I. 
 
 ""^ On bowing at the name of Jesus, and at the Gloria 
 Patri, see among others two constitutions in Wilkins, Concilia, 
 torn. iii. p. 20. This reverent practice was insisted on after 
 the reformation. In 1561 the following canon was published 
 in the diocese of St. Asaph : " Item, that yn tyme of servyce 
 red or songe yn the churche, so often as the name of Jesus 
 beyng our sauyor shall be rehersed and pronounced, dew 
 reverence be made of all persons yonge and olde with lowly- 
 ness of curtesy, and entendyng of mens heds." Condi, torn. 4. 
 p. 229. So, also, the canons of 1604. Nevertheless the reve- 
 rence gradually died away in practice during the eighteenth 
 century, but of late years in some parishes has been revived. 
 At the Gloria Patri I believe the reverence of bowing has long 
 ceased to be observed in parish churches. 
 
'j^ ©minatium 9@i00ae. 
 
 Sarum. Bangor. Ebor. 
 
 sanctam Catholicam et Apostolicam Ecclesiam. Con- 
 fiteor unum baptisma in remissionem peccatorum. Et 
 expecto resurrectionem mortuorum. Et vitam venturi 
 saeculi. Amen.'^ 
 
 Post inceptionem 
 Credo in unum 
 Deum reversis 
 ministris de pul- 
 pito ad altare, di- 
 aconus librurn 
 evangelii sacerdo- 
 ti porrigat deos- 
 culandum, vel ali- 
 as textunt acci- 
 piens de manu 
 subdiaconi, ipsum 
 sacerdoti porri- 
 gat in dextris ejus 
 osculandum ; de- 
 inde acolyte mi- 
 nistrante subdia- 
 cono, subdiaconus 
 ipsidiacono. Post- 
 ea sequatur : 
 
 jOMINUS 
 vobiscum."^ 
 
 d; 
 
 Post credo dicat 
 sacerdos conver- 
 tendo ad popu- 
 lum: 
 
 D 
 
 OMINUS 
 vobiscum. 
 
 Dumcanitur Cre- 
 do subdiaconus 
 cum textu, et aco- 
 lytus cum thuri- 
 bulo chorum cir- 
 cumeant. Post 
 conversus sacer- 
 dos ad populum 
 dicat : 
 
 D 
 
 OMINUS 
 vobiscum. 
 
 '^ " Som-where bisyde when hit is done, 
 Thou make a cros, and kys hit sone. 
 Men oen to saie tho crede som tyme. 
 When thei saie hore, loke thou saie thyne: 
 This that folouse in englishe letter, 
 I wold thou sayde hit for tho better: . . . 
 
SDrtJinarfum ^i&snt* 77 
 
 Herford. Rom. 
 
 et Filio simul adoratur et conglorificatur : Qui locutus 
 est per Prophetas. Et unam sanctam Catholicam et 
 Apostolicam Ecclesiam. Confiteor unum baptisma in 
 remissionem peccatorum. Et expecto resurrectionem 
 mortuorum. Et vitam venturi saeculi. Amen. 
 Quofinito vertat se sacerdos Deinde osculatur altare, et 
 ad populum et dicat: versus ad populum dicit v. 
 
 DOMINUS vobis- 'pvOMINUS vobis- 
 cum. I J cum. 
 
 R. Et cum spiritu tuo. 
 
 Here to loke thou take good hede, 
 For here is wry ten thin englyshe crede." 
 Lay folks mass book. 
 "^^ [Vobiscum.) "Non enim hie digne numerus personarum 
 sed ecclesiasticae potius unitatis attenditur sacramentum : ubi 
 scilicet, nee unitas excludit multitudinem, nee multitudo violat 
 
78 
 
 ^ttitnatiutn a0t00ae. 
 
 Sarum. Bangor. 
 
 Et : Iterum ad altar e 
 
 conversus dicat: 
 i^REMUS.^3 ^ REMUS. 
 
 Deinde dicitur Offertarium..''* 
 Offer iorium.''^ 
 
 Ebor. 
 Reversus dicat: 
 
 /^ REMUS. 
 
 Et canatcum suis 
 ministris Offerto- 
 rium. 
 
 unitatem : quia et unum corpus per multa membra dividitur, 
 et ex diversis membris unum corpus impletur. Nee in uni- 
 tate corporis membrorum multitudo confunditur : nee in plu- 
 ralitate membrorum unius corporis integritas violatur." Petr. 
 Damian. cap. xiij. 
 
 ''^ Some writers seem to make this the beginning of the 
 Missa fidelium. See Le Brun, torn. i. p. 136, and Gerbert, 
 de musica, tom. 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 hande, 
 Comes tho tyme of offrande : 
 Offer or leeue whether ye lyst, 
 How thou shulde praye I wold thou wyst." 
 
 Lay folks mass book. 
 
 ''^ [Pffertorium) The verse is so called which was sung just 
 before the oblation of the elements by the priest. Anciently 
 at this time the people made their offerings.. The custom is 
 still observed in all parochial masses in Roman catholic 
 churches. Another name, but not a common one, was " Sa- 
 crificium." Very much information (I need scarcely remind 
 the reader) respecting the ancient oblations of the people, the 
 manner of ofTerfng, the quality, the restrictions, &c., is to be 
 found in the writers both ancient and modern who have 
 treated on the subject. Indeed so much, that in the compass 
 of a note I am scarcely warranted in entering at all upon it ; 
 but I must extract a short passage from Walafrid Strabo : 
 " Offertorium, quod, inter offerendum cantatur,^ quamvis a 
 prioris populi consuetudine in usum Christlanorum venisse 
 
€)rriinarium ^isgae. 79 
 
 Herford. Rom. 
 
 Postea dicit : 
 
 /^ REMUS. /^ REMUS. 
 
 Deinde dicat Offer torium. Et Offertormm. 
 
 dicatur, tamen quis specialiter addiderit officiis nostris, aperte 
 non legimus : . . . cum vere credamus priscis temporibus patres 
 sanctos silentio obtulisse, vel communicasse, quod etiam hacte- 
 nus in sabbato sancto paschae observamus. Sed sicut supra- 
 dictum est, diversis modis, et partibus per tempora decus 
 processit ecclesise, et usque in finem augeri non desinet." De 
 reb. eccles. c. 2,2. A remark to the same effect occurs in 
 Radulp. Tungr. de canon, observ. prop, xxiij, and I shall add 
 that the custom of singing at this time is as old as the 
 age of St. Augustine, who speaks of it in his Retract, lib. 3. 
 c. xj. 
 
 It is not easy to say whether the most ancient practice 
 was for the people to approach the altar ; probably not : cer- 
 tainly not in the Greek Church : and there are various 
 canons of the western which forbid women, after permission 
 was given to men. Theodulph Aurelian, Capitular, cap. 6. 
 And the sixth of the Anglo-saxon ecclesiastical institutes is 
 directed to this point: "We also command that at those 
 hours in which the priest sings the mass no woman approach 
 near the altar, but let them stand in their places, and the 
 mass-priest will there receive from them the offering which 
 they desire to offer to God. Women should bear in mind 
 their infirmities and the tenderness of their sex, and therefore 
 they shall dread to touch any of the holy things belonging to 
 the services of the church." Thorpe, Ancient laws and in- 
 stitutes, vol. ii. 407. 
 
 The rule in the primitive ages, was that nothing should be 
 offered but what was proper also to be consumed at the 
 altar, or at least in the service of the Church : and to this 
 the apostolical canon is directed, can. 3. Afterwards this 
 was further limited to bread and wine and water, only, by 
 
8o 
 
 ©minarium ^10030. 
 
 Sarum. Bangor. 
 
 Post offertorium vero porrigat dia- 
 conus sacerdoti calicem cum patena 
 et sacrificio : et osculetur manum ejus 
 utraque vice. Ipse vero accipiens ab 
 CO calicem : diligenter ponat in loco 
 suo debito super medium altar e: et 
 inclinato parumper elevet calicem 
 utraque manu offerens sacrificium 
 Domino, dicendo hanc orationem. 
 
 Ebor. 
 
 Postea lavet ma- 
 nus et componat 
 hostiam ''* super 
 corporales pannos 
 et dicat : 
 
 the people : and all else when offered was not looked upon as 
 for the sacrifice, 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. a. cap. ix. § i, 
 thus describes the manner of offering : " Cantores cantant 
 offertorium cum versibus, et populus dat oblationes suas, id 
 est panem et vinum, et offerunt cum fanonibus candidis, primo 
 masculi, deinde fceminae. 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 not only verses but even whole psalms were 
 added to the offertory proper ; and sometimes, for the col- 
 lecting took much time, these were sung and repeated again 
 and again. 
 
 It is not known when the old custom of offering bread and 
 wine ceased : the author of the Gemma animce is a witness 
 that money was given instead in his day, the eleventh century : 
 
hostia: guam offer ens, sa- 
 cerdos dicit : 
 
 ©ttiinarium ^\Uu, 8i 
 
 Herford. Rom. 
 
 Quo dicto ministret ea quce Quo dido, diaconus porri- 
 necessaria sunt sacramento : git celebranti patenam cum 
 scilicet panem, vinum et 
 aquam in calicem infun- 
 dens : benedictione agues 
 prius a sacerdote petita hoc 
 modo : 
 
 T)ENEDICITE. 
 
 Sacerdote sic dicente : 
 
 DOMINUS. Abipso 
 sis benedicta, de cu- 
 jus latere exivit sanguis et 
 aqua. In nomine Patris, 
 &c. Amen. 
 
 £t postea sutnat patenam 
 cum hostia et ponat super 
 calicem, et tenens calicem 
 
 and he states a reason for the change, " quia populo non 
 communicante non erat necesse panem tam magnum fieri, 
 statutum est, eum in modum denarii formari ; et ut populus 
 pro oblatione farinse denarios offerret." Cap. 58. 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 offerentium." 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 which is 
 about to be consecrated, and offered to the Almighty Father 
 as the Body of his Son. Speaking of this oblation, Amalarius 
 says : " facit eam transire per suam secretam orationem ad 
 nomen hostise, sive muneris, donive, vel sacrificii, seu obla- 
 tionis." Prcef. %. de eccles. off. 
 
 G 
 
82 
 
 Sarum. 
 
 ©tninarium ^issae. 
 
 Bangor. 
 
 Ebor. 
 
 Oratio. 
 
 SUSCIPE, sancta Trinitas, banc oblationem quam 
 ego (miser et, Ebor.) indignus peccator offero in 
 honore tuo et beatae Mariae, et omnium sanctorum 
 tuorum, pro peccatis et offensionibus meis : pro salute 
 vivorum et requie (omnium, Sarum) fidelium defunc- 
 torum. In nomine Patris, et Filii, et Spiritus sancti, 
 
 Amen. 
 
 Hem calicem cum 
 vino et aqua '' et 
 dicat : 
 
 iCCEPTUM 
 sit omnipo- 
 tenti Deo, sacri- 
 ficium istud : in 
 nomine Patris et 
 Filii et Spiritus 
 sancti. Amen. 
 
 ACCEPTUM 
 jr\. sit omnipo- 
 tenti Deo hoc 
 sacrificium no- 
 vum.''^ 
 
 ACCI 
 
 Dicta oratione Qua dicta 
 
 reponat calicem, et cooperiat cum, cor- 
 poralibus : ponatque panem- super cor- 
 poralia decenter, ante calicem vinum 
 et aquam, continentem, et osculetur 
 patenam et reponat eam a dextris 
 super altare sub corporalibus, parum 
 cool 
 
 ■'■' {Immaculaiam.) A word found only in the Roman use : 
 and can be used solely with reference to the all-pure Body, 
 which it is about to be. 
 
 '* These few words were accidentally omitted in the second 
 edition : and I am indebted to my friend canon Simmons 
 for pointing out the mistake. See his note, in the Layfolks 
 mass book, p. 331. 
 
©tninarium a§i00ae» 
 
 83 
 
 Herford, 
 
 in manibus suis, dicat de- 
 vote : 
 
 SUSCIPE, sancta Tri- 
 nitas, hanc oblatio- 
 nem quam tibi offero in 
 memorlam passionis Do- 
 mini nostri Jesu Christi, et 
 prsesta, ut in conspectu tuo 
 tibi placens ascendat, et 
 meam et omnium fidelium 
 salutem operetur aeternam, 
 per Christum. 
 
 Rom. 
 
 SUSCIPE, sancte Pa- 
 ter, omnipotens seterne 
 Deus, hanc immaculatam'" 
 hostiam, quam ego indig- 
 nus famulus tuus offero 
 tibi Deo meo vivo et vero, 
 pro innumerabiHbus pecca 
 tis et offensionibus et neg- 
 ligentiis meis, et pro om- 
 nibus circumstantibus, sed 
 et pro omnibus fideHbus 
 Christianis vivis atque de- 
 functis : ut mihi et illis pro- 
 ficiat ad salutem in vitam 
 aeternam. Amen. 
 
 Qua dicta reponat calicem, 
 et cooperiat eum cum corpo- 
 ralibus : ponatque panem 
 super corporalia decenter, 
 ante calicem vinum et aquam, 
 continentem., et osculetur pa- 
 tenam-: et reponat earn a 
 dextris super altar e sub cor- 
 
 Deinde f aliens crucem cum 
 eadem patena, deponit hos- 
 tiam. super corporate. Dia- 
 conus minis tr at vinum., sub- 
 diaconus aquam in calice: 
 et aquam miscendam in ca- 
 lice sacerdos benedicit, ^ di- 
 
 cens 
 
 .80 
 
 '^ During the mixture, in the Ambfosian missal, there was 
 appointed to be said : " De latere Christi exivit sanguis et 
 aqua pariter." 
 
 *" This and the following prayers before the Secret were 
 added to the Roman use about the year 1050, and are still 
 omitted in some of the monastic missals. 
 
 G 2 
 
S4 £Dttimatium d^t00ae* 
 
 Sarum. Bangor. Ebor. 
 
 *^ The use of Offerimus and not Offero, as before in the 
 oblation of the bread, is very remarkable ; nor is Bona's note 
 less important : " Regredior ad sacerdotem, qui calicem aqua 
 mixtum Deo oflFert dicens, Offerimus, &c., cumque in panis 
 oblatione singulariter dixerit Offero, hie pluraliter ait Offeri- 
 mus, quia nimirum Romano ritu eandem orationem simul 
 cum sacerdote in missa solemni recitat diaconus, qui antea 
 
©rDinarium a^igsae. 
 
 85 
 
 Herford. 
 poralibus, parum cooperi- 
 endo. 
 
 Rom. 
 
 DEUS, qui humanae 
 substantiae dignita- 
 tem mirabiliter condidisti, 
 et mirabilius reformasti : 
 da nobis per hujus aquae 
 et vini mysterium, ejus 
 divinitatis esse consortes, 
 qui humanitatis nostrae fieri 
 dignatus est particeps, Je- 
 sus Christus Filius tuus 
 Dominus noster : qui te- 
 cum vivit et regnat in uni- 
 tate Spiritus sancti Deus, 
 per omnia saecula saeculo- 
 rum. Amen. 
 Postea accipit calicem, et 
 offer t, dicens: 
 
 OFFERIMUS" tibi, 
 Domine, calicem sa- 
 lutaris, tuam deprecantes 
 clementiam : ut in con- 
 spectu divinae Majestatis 
 tuae, pro nostra et to- 
 tius mundi salute cum 
 
 odore suavitatis ascendat. 
 Amen.«2 
 
 vinum calici infudit, et olim sanguinem populo ministrabat. 
 Neque obstat, quod privatse missae sine diacono celebrantur, 
 et nihilominus sacerdos dicit Offerimus, quia formulae pro 
 solemni missa institutse in privata non mutantur." Tom. iii. 
 p. 217. Compare Sala's note upon this passage. 
 
 *^ After this prayer, the subdeacon (at high mass) is ordered 
 by the Ritus celebr. missam, tit. vij. 9, to receive the paten from 
 
86 €)rtiinarium a§t0dae. 
 
 Sarum. Bangor. Ebor. 
 
 the deacon and, standing behind the priest, hold it covered 
 with the veil until after the Pater nosier. 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 
 object. 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 proportionably lai^e : and having thus 
 answered its purpose was for a time removed, in order that it 
 might not incommode or interfere with the priest in the dis- 
 charge of his office. 
 
 *^ " Quamvis ergo in hac convocatione nee Spiritus sanctus 
 
I 
 
 ©tHinacium agiggae. 87 
 
 Hekford. Rom. 
 
 Deinde facit signum crucis 
 cum calice, et ilium ponit 
 super corporale, et palla co- 
 operit ; turn junctis mani- 
 bus super altare, aliquan- 
 tulum inclinatus dicit : 
 N spiritu humilitatis, et 
 in animo contrite sus- 
 cipiamur a te Domine : et 
 sic fiat sacrificium nostrum 
 in conspectu tuo hodie, ut 
 placeat tibi, Domine Deus. 
 Erectus expandit manus, 
 easque in altum porrectas 
 jungens, elevatis ad ccelum 
 oculis, et statim dimissis, 
 dicit : 
 
 ' E N P^ sanctificator, 
 omnipotens aeterne 
 Deus : 
 
 benedicit oblata, prosequen- 
 do: 
 
 et bene >i« die hoc sacrifi- 
 cium tuo sancto nomini 
 prseparatum. 
 
 expressis verbis nominetur, et nonnullae voces insint, quae 
 Deum Patrem designare videntur : unum tamen verbum, Veni, 
 palam facit ecclesiam ad Deum Patrem se non convertere, 
 quippe quae ex sacrse scripturae loquendi more, non nisi Per- 
 sonarum duarum alterutrum quae missae fuerunt, aut Filium 
 scilicet, aut Spiritum sanctum invocare consuevit. Quinimmo 
 cum ad Patrem refertur oratio, dici solet : mitte Spiritum 
 sanctum ; seu quoad Filium, mitte redemptorem, agnum 
 mitte, qui mundi peccata delet. Cum autem hoc loco intel- 
 ligi nequeat precem ad Filium spectare, necessaria conse- 
 cutione fit Spiritum sanctum designari." Le Brun, tom. i. i6o. 
 
 V' 
 
88 £Dttiinattum ^i^mt* 
 
 Sarum. Bangor. Ebor. 
 
 Hoc peracto accipiat thuribulum a 
 dicLCono et thurificet sacrificium : vi- 
 delicet ultra tersignumcrucisfaciens, 
 etin circuitu et'ex utraque parte ca- 
 licis et sacrificii: deinde locum inter 
 se et altare. Et dum thurificat di- 
 cat: 
 
 DIRIGATUR Domine ad te 
 oratio mea, sicut incensum in 
 conspectu tuo. 
 
 ** The deacon is here directed to say, " ministrante navi- 
 culam, Benedicite pater reverends P Ritus celebr. tit. vij. lo. 
 The plural is used according to a custom which became gene- 
 ral from about the sixth century of thus addressing persons 
 of dignity, or those to whom from their peculiar offices rever- 
 ence was due. This was certainly later than the age of 
 St. Jerome or of St Augustine, who writing to the bishops of 
 
©rlJinacium Qiiggae. 89 
 
 Herford. Rom. 
 
 Posiea^* benedicit incensum 
 dicens : 
 
 PE R intercessionem 
 beati Michaelis arch- 
 angel! stantis a dextris al- 
 taris incensi, et omnium 
 electorum suorum, incen- 
 sum istud dignetur Domi- 
 nus bene ►!< dicere, et in 
 odorem suavitatis accipere. 
 Per Christum Dominum 
 nostrum. Amen. 
 Et accepto thuribulo a 
 diacono, incensat oblata, di- 
 cens : 
 
 NCENSUM istud a 
 
 te benedictum, ascen- 
 
 dat ad te Domine, et de- 
 
 scendat super nos miseri- 
 
 cordia tua. 
 
 Deinde incensat altare di- 
 cens : Ps. 140. 
 
 ,IRIGATUR, Do- 
 mine, oratio mea sic- 
 ut incensum in conspecto 
 tuo : elevatio manuum me- 
 arum sacrificium vesperti- 
 num. Pone, Domine, cus- 
 
 Rome say, " tua beatitudo," " sanctitas tua," and the like. 
 But on the contrary, " beatitudo vestra " and " reverentia 
 vestra " are common in the epistles of St. Gregory at the 
 end of the sixth century. The term " sanctitas vestra " 
 is to be found applied to a council about A. D. 390 ; Concil. 
 Carthag. 
 
 I 
 
 D 
 
9° ©tDinarium e^ids^t* 
 
 Sarum. Bangor. Ebor. 
 
 Postea thurifice- 
 tur ipse sacerdos 
 ab ipso diacono: 
 et subdiaconus de- 
 fer at ei textum de- 
 osculandum : de- 
 inde acolytus thu- 
 rificet chorum.^^ 
 
 His itaque peractis : eat sacerdos ad Interim lavet ma- 
 dextrunt cornu^^ altaris, et abluat nusetdicat: 
 manus *' dicens : 
 
 *' "Incipiens a rectoribus chori. Deinde superiorem gra- 
 dum ex parte cantoris. Eodem ordine secundas, exinde 
 primas formas : ita quod ipse puer singulos clericos incensando 
 illis inclinet : subsequente iUum diacono cum textu ab om- 
 nibus deosculando. Si episcopus celebraverit et duplex festum 
 fuerit, duo venient cum thuribulis, et duo subdiaconi cum 
 duobus textibus vel reliquiis. Si autem episcopus non cele- 
 braverit, et duplex festum fuerit : textum deferat acol3rtus ex 
 parte cantoris. Primo autem thurificandus est cantor qui stat 
 in medio chori cum caeteris rectoribus chori, scilicet in festis 
 majoribus duplicibus tantum : deinde principales rectores 
 chori ex utraque parte sunt, exinde duo rectores secundarii, 
 postea chorus more solito eodem quoque ordine sequantur 
 
©tDinatium Q^iggae. 
 
 91 
 
 Herford. 
 
 Rom, 
 
 todiam ori meo, et ostium 
 circumstantiae labiis meis : 
 ut non declinet cor meum 
 in verba malitiae, ad excu- 
 sandas excusationes in pec- 
 catis, 
 
 Dum reddit thuribulum 
 diacono, dicit: 
 
 ACCENDAT in nobis 
 ±\. Domlnus ignem sui 
 amoris, et flammam aeter- 
 nae charitatis. Amen. 
 Postea incensatur sacerdos 
 a diacono, deinde alii per 
 ordinem. 
 
 Et postea eat ad abluendum Interim sacerdos lavat ma- 
 manus suas. Et in eundo nusdicens: Ps. 25. 
 dicat totum hymnum : 
 
 textus. Quando vero non dicitur Credo, tunc immediate post 
 Oremus et Offertorium accedat diaconus et offerat sacerdoti 
 calicem cum patena, et caetera solito more expleantur : et 
 thurificet totum sacrificium more solito. Sed chorus non 
 thurificetur. Nunquam enim incensatur chorus post evan- 
 gelium ad missam, nisi quando dicitur Credo, sed tunc semper." 
 Ruhr. Miss. Sar. 
 
 *^ The reader will find some remarks above, note 34, as to 
 which side is here meant. In almost all churches, I believe, 
 we find the piscina upon the epistle side of the altar. St. Cyril 
 testifies to the antiquity of this observance during the holy 
 Service, and teaches us its meaning: "Ye saw then the 
 deacon give to the priest water to wash, and to the presbyters 
 
92 
 
 Sarum, 
 
 ^rtimatium d^is&nt, 
 
 Bangor. 
 
 Ebor. 
 
 LAV ABO in- 
 / ter inno- 
 centesmanus me- 
 as: etcircumdabo 
 altare tuum, Do- 
 mine. 
 £i hymnum : 
 
 VENI crea- 
 tor spiritus, 
 mentes tuorum. 
 
 MUNDA me Domine ab omni 
 inquinamento mentis et cor- 
 poris : ut possim mundatus implere 
 opus sanctum Domini. 
 
 who stood round God's altar. He gave it, not at all because 
 of bodily defilement; 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 unlawful 
 deeds : for since the hands are a symbol of action, by washing 
 them we represent the purity and blamelessness of our con- 
 duct. Hast thou not heard the blessed David opening this 
 mystery, and saying, / will wash my hands in innocency, and 
 so will I compass thine altar, O Lord? The washing therefore 
 of hands is a symbol of immunity from sin." Catechetical 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." 
 
£DrDinarium s^muz, 93 
 
 Herford. Rom. 
 
 AVABO inter inno- 
 centes manus meas, 
 &c. : usque in finem : Cum 
 Gloria Patri et Sicut erat. 
 
 V: 
 
 VENI creator, excepto 
 versu, Dudum sacra- 
 ta. Cum versu, Emitte spi- 
 ritum tuum, et creabuntur. 
 Et renovabis faciem ter- 
 rse. 
 Oratio. 
 
 URE igne sancti Spi- 
 ritus renes nostros 
 et cor nostrum, Domine, 
 ut tibi casto corpore ser- 
 viamus et mundo corde 
 placeamus. Per Christum 
 Dominum nostrum. 
 
 ^'' " 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, 
 Ills monnes prayers to god of heuen. 
 Take gode kepe vnto the prest. 
 When he him turnes knoc on thi brest, 
 And thenk then for thi synn 
 Thou art noght worthe to pray for hymm, 
 But when thou prayes god lokes thi wille ; 
 If hit be gode forgetis thin ille ; 
 For-thi with hope in his mercie, 
 Answere tho prest with this in hie." 
 
 Lay folks mass book. 
 
94 
 
 ©mmarium si^issm* 
 
 Sarum. 
 
 Deinde revertat 
 se, et stans ante 
 altare inclinato- 
 gue capite et cor- 
 pore, junctis ma- 
 nibus dicat ora- 
 tionem : 
 
 Ebor. 
 
 Postea ante medi- 
 um altaris incli- 
 natus dicat: 
 
 Bangor. 
 
 Diaconus interim, 
 ipsuM altare in si- 
 nistra cornu thu- 
 rificabit et reli- 
 quias m,ore solito 
 in circuitu. Ab- 
 lutis manibus sa- 
 cerdos revertat se 
 ad altare ad di- 
 vinum servitium 
 exequendum: dia- 
 conus et subdia- 
 conus suis gra- 
 dibus supradicto 
 modo se teneant. 
 Deinde sacerdos 
 stans ante altare 
 inclinato capite et 
 corpore, junctis 
 manibus dicat: 
 
 JN spiritu humilitatis et in animo contrite suscipia- 
 mur, Domine, a te : et sic fiat sacrificium nostrum 
 (in conspectu tuo : Sarum) ut a te suscipiatur hodie, et 
 placeat tibi Domine Deus. (meus. Ebor) 
 
 ** Micrologus says, cap. xi, that in his time there was little 
 authority 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. Micrologus is speaking of some peculiarity 
 of the GalHcan churches. There is reason to suppose also 
 from the way in which he writes that in his time the prayer 
 ended with the word " ascensionis." The date of its intro- 
 duction into the Roman liturgy is doubtful. 
 
©tOinarium 9@i0Sae» gs 
 
 Herford. Rom. 
 
 Postea revertatur in me- Deindealiquantuminclina- 
 
 dium altaris, stando et in- 
 clinando se ad altare con- 
 junctis manidus, et dicat : 
 
 tus in medio altaris J unctis 
 manibus super eo, dicit : 
 
 IN spiritu humilitatis et 
 animo contrito susci- 
 piamur a te, Domine : et 
 sic fiat sacrificium nostrum 
 ut a te suscipiatur hodie, 
 et placeat tibi Domine 
 Deus. 
 
 SUSCIPE«« sancta 
 Trinitas, hanc obla- 
 tionem, quam tibi offeri- 
 mus ob memoriam passio- 
 nis, resurrectionis, et as- 
 censionis Jesu Cliristi Do- 
 mini nostri : et in honore** 
 
 ** " Difficultas a nonnullis movetur^ quomodo sacrificium 
 quod soli Deo debetur, in honorem sanctorum offerri potest. 
 Equidem sacrificium soli Deo offerri potest, et idea infra 
 offertorium sermonem ad ilium solum dirigentes dicimus, 
 Suscipe, sancte Pater, offerimus tibi, Domine, sed hoc non 
 impedit quominus aliquo modo cedat in honorem sanctorum ; 
 quod ut intelligatur, sciendum est omnes sanctos unum corpus 
 cum Christo componere : unde dum Christus in sacrificio se 
 offert, et sancti se cum eo per eum se Deo simul offerunt. 
 
96 SDrDinarium a^issae. 
 
 Sarum. Bangor. Ebor. 
 
 Et erigens se deosculetur altare a Et inclinando et 
 dextris sacrificii: et dans benedictio- ingrediendo oscu- 
 nem ultra sacrificium, postea signet letur altare, et 
 se dicens : signet sacrificium 
 
 dicendo : 
 
 SIT signa- 
 tum li* ordi- 
 natum >i< et sanc- 
 
 Porro talis associatio et oblatio est Sanctis grata et honorifica, 
 et sic sacrificium quod directe tendit in laudem Dei, indirecte 
 etiam sanctos honorificat." Roms^e, Opera lit. torn. 4. p. 176. 
 The author writes as if the words were "in honorem;" but 
 the right reading is, as in the text above, "in honore." It 
 must be remembered that occasionally mediaeval writers used 
 with the same meaning " in honore " and " in honorem." 
 
 A somewhat similar prayer is in some of the Greek litur- 
 gies, and Sala in his additions to cardinal Bona's work says 
 that it occurs " iisdem fere terminis " in the Ambrosian missal. 
 He does not quote the prayer, and his remark is not strictly 
 
^ttiinattum a@td0ae. 
 
 97 
 
 Herford. 
 
 Time erigat se, et osculetur 
 altare in dextra parte cali- 
 cis. Deinde teneat manus 
 suas jtinctas supra calicem 
 et dicat : 
 
 VE N I sanctificator, 
 omnipotens aeterne 
 Deus. 
 Tunc signet calicem dicens : 
 
 BENE* Die etsanc- 
 tifica hoc sacrificium, 
 quod tibi est praeparatum. 
 
 Rom. 
 
 beatae Marise semper vir- 
 ginis, et beati Joannis bap- 
 tistae, et sanctorum apo- 
 stolorum Petri et Paull, et 
 istorum et omnium sanc- 
 torum : ut illis proficiat ad 
 honorem, nobis autem ad 
 salutem : et illi pro nobis 
 intercedere dignentur in 
 coelis, quorum memoriam 
 agimus in terris. Per eum- 
 dem Christum Dominum 
 nostrum. Amen. 
 Postea oscidatur altare, et 
 versus ad populum, 
 
 correct. The Ambrosian prayer is : " Et suscipe, sancta 
 Trinitas, banc oblationem, quam tibi offerimus pro regimine 
 et custodia atque unitate catholics fidei et pro veneratione 
 quoque beatae Dei genetricis Marise omniumque simul sanc- 
 torum tuorum: et pro salute et incolumitate famulorum fa- 
 mularumque tuarum . . . ut te miserante, remissionem omnium 
 peccatorum et aeternse beatitudinis praemia in tuis laudibus 
 fideliter perseverando percipere mereantur, ad gloriam et 
 honorem nominis tui, Deus misericordissime rerum conditor. 
 Per." 
 
 H 
 
98 ©rDinatium ^igsae. 
 
 Sarum. Bangor. Ebor, 
 
 tificatum ►i" hoc 
 
 I 
 
 N nomine Patris, et Filii, et Spi- 
 ritus sancti. Amen. 
 
 sacrificium 
 trum. 
 
 nos- 
 
 Deinde vertat se sacerdos ad popu- 
 lum, et tacita voce dicat: 
 
 ORATE fratres^o et sorores" 
 pro me: ut meum pariterque 
 vestrum *^ acceptum (aptum, Bangor) 
 sit Domino Deo (nostro, Bangor) 
 sacrificium. 
 
 Responsio cleri Responsio chori 
 privatim : privatim : 
 
 Post versus adpo- 
 pulum dicat : 
 
 ORATE fra- 
 tres et so- 
 rores pro me pec- 
 catore : ut meum 
 pariterque ves- 
 trum Domino 
 Deo acceptum sit 
 sacrificium. 
 Chorus secrete re- 
 spondeat : 
 
 ^^ {Fratres.) Caecilius in the dialogue of Minucius Felix 
 complains that the Christians made use of this term in ad- 
 dressing one another, taking it in the abominable sense in 
 which the pagans abused it : to which Octavius replies : 
 " Sic nos quod invidetis fratres vocamus, ut unius Dei parentis 
 homines, ut consortes fidei, ut spei cohaeredes." See this 
 argument well treated in a tract by Kortholtus, " de calumniis 
 paganorum in veteres Christianos sparsis." p. i68, 
 
 '^ {Orate fratres et sorores. San) "Se quidem sacerdos 
 comparat, ut in sancta sanctorum pedem inferat, et, ut ita 
 dicam, fidelibus vale dicit, quos non ante visurus est, quam 
 sacrificium consummaverit." Le Brun, torn. i. p. i8a. The 
 custom of saying " et sorores " is to be found in some very 
 ancient missals ; but does not seem to have been at any time 
 adopted into the Roman use. 
 
 '^ [Ut meum pariterque vestrum.) The fifth chapter of 
 
©cDinarium s^igmz* 
 
 Herford. Rom. 
 
 99 
 
 B^ signet sdpsum : 
 
 IN nomine Patris, et Fi- 
 lii, et Spiritus sancti. 
 Amen. 
 
 Deinde vertat se ad popu- 
 lum et dicat : 
 
 ORATE fratres ad 
 Dominum, ut meum 
 pariter et vestrum in con- 
 spectu Domini acceptum 
 sit sacrificium. 
 
 exiendens etjungens manus, 
 voce paululum elevata, di- 
 cit : 
 
 ORATE fratres: ut 
 meum ac vestrum 
 sacrificium acceptabile fiat 
 apud Deum Patrem omni- 
 potentem. 
 
 Minister, seu circumstantes 
 respondent : 
 
 part %. sect. i. of van Espen's Jus ecclesiasticum universum 
 concerns the "Honorarium," a payment in money extra 
 missam which took the place of the old offerings, and which 
 of course could only be made in primitive times by those who 
 were present and communicants. After a disquisition upon 
 the benefit which can be procured by purchasing of masses, 
 he concludes : " et licet sacerdos etiam pro absentibus orare et 
 sacrificium offerre queat, nihilominus indubitatum est : et con- 
 stat ex precibus, quae tempore sacrificii dicuntur, missam spe- 
 cialiter pro circumstantibus, sive praesentibus offerri : ipsosque 
 fideles praesentes una cum sacerdote offerre; adeo ut ipse 
 sacerdos conversus ad populum dicat : ' Orate fratres : ut 
 meum,' &c. Hinc ecclesia a suis primordiis rigide mandavit 
 fidelibus, diebus dominicis festisque missarum solemniis de- 
 vote assistere: at nuUibi mandavit, ut quis missam pro se 
 celebrari curet." 
 
 H 2 
 
loo flDrHinarium 9@i00ae. 
 
 Sarum. Bangor. 
 
 SPIRITUS sancti gratia illumi- 
 net cor tuum et labia tua, et 
 accipiat Dominus digne hoc sacrifi- 
 cium laudis de manibus tuis, pro 
 peccatis et ofFensionibus nostris.^' 
 
 Ebor. 
 
 XAUDI- 
 AT '* te 
 Dominus in die 
 tribulationis : us- 
 que Memor sit 
 omnis sacrificii 
 tui. 
 
 Et reversus ad altare sacerdos ^* se- 
 cretas orationes^^ dicat juxta nume- 
 rum antedidarum et ordinem ante 
 epistolam. 
 
 Post versus ad al- 
 tare dicat secre- 
 tas : et concludat : 
 
 '^ " In missis vero pro defunctis, post ablutionem manuum 
 sacerdotis, statim incipiat sacerdos junctis manibus in medio 
 altaris, conversus ad altare, dicens, Hostias et preces, Domine, 
 offeritnus. Et chorus cantando respondeat, Tu suscipe pro 
 animabus illis, quarum hodie memoriam agimus: fac eas, 
 Domine, de morte transire ad vitam. Et interim dicat sa- 
 cerdos. In spiritu humilitatis. Deinde statim dicat, conversus 
 ad populum, tacita voce. Orate, fratres et sorores, pro fidelibus 
 defunctis. Responsio clerici cantando. Requiem (Bternam 
 dona eis, Domine, et lux perpetua luceat eis, quam olim Abrahce 
 promisisti et semini ejus. 
 
 " Notandum est quod in omnibus missis pro corpore prae- 
 senti, et in anniversariis cujuscunque fuerint, et in trigintatibus, 
 dicitur Hostias et preces cum versu Requiem ceternanC^X. Quam 
 olim. In omnibus vero aliis missis pro defunctis non dicuntur, 
 nee in die animarum." Ruhr. Sar. 
 
 The Hereford missal does not supply the answer which 
 the people were to make in obedience to the "orate" of 
 the priest : but we can scarcely suppose that rio response 
 was looked for. Possibly, though not likely, the response 
 was left to their own devotion, as might be recommended 
 in the occasional prayers added to the prymers or horae 
 of the diocese. The last clause in the Sarum response is 
 
S' 
 
 SDrrimanum d^W^z* loi 
 
 Herford. Rom. 
 
 USCIPIAT Domi- 
 nus sacrificium de 
 manibus tuis ad laudem 
 et gloriam nominis sul, ad 
 utilitatem quoque nostram, 
 totiusque ecclesise suae 
 sanctae, 
 
 Sacerdos sudmissa voce eli- 
 cit, 
 
 Amen. 
 Tunc reversus adaltare se- Deinde, manibus extensis, 
 Crete dicat: Oremus. De- absolute sine Orermxs^'' sud- 
 inde dicat sub silentio se- jungit orationes secretas. 
 cretas eodem modo et or dine 
 
 scarcely to be reconciled with the use of the term " sacrificium 
 laudis." 
 
 ^* Ps. xix. I, 3, 3. 
 
 35 "Then tho prest gos to his boke, 
 His preuy prayers for to loke : 
 Knele thou doun and say then this, 
 That next in blak wryten is : 
 It wil thi prayere mykel amende, 
 If thou wil holde up bothe thi hende : 
 To god with gode deuocion, 
 When thou sayes this oresoun." 
 
 Lay folks mass book. 
 *^ These secrets varied with the day, as did the collects or 
 gradual, &c. : and were sometimes one only, sometimes more. 
 In ancient MSS. we commonly find these prayers called 
 " super oblata," and although Amalarius, lib. 3. cap. ao, with 
 others of no less authority, decides that the name secreta 
 was given because they were said secreto, yet it is not im- 
 probable that the name arose " a secretione donorum et obla- 
 tionum." These prayers are entitled in the Sarum, York, and 
 the other English missals, sometimes secretum, but the usual 
 way of speaking of them is the " secretas," i.e. orationes. 
 '^ {Sine Oremus. Rom.) This seems a remarkable variation 
 
102 
 
 fiDrtiinarium agisgae. 
 
 Sarum. 
 
 ita incipiens : 
 i^REMUS."* 
 
 Quibus finitis di- 
 cat sacerdos aper- 
 ta voce: 
 
 PER omnia '» 
 sseculasaecu- 
 lorum. 
 Cum preefatione} 
 
 Bangor. 
 ita dicens : 
 /^ REMUS. 
 
 Manibus non 
 Sursum corda. 
 
 Et cum pervene- 
 rit ad ultimum 
 Per dominum di- 
 cat usque ad Per 
 omnia saecula sae- 
 culorum, quod 
 aperta voce inci- 
 piat legere sive 
 cantare cum, pree- 
 fatione. 
 levatis donee dicitur 
 Et tunc accipiat sub- 
 
 Ebor. 
 
 PE R Domi- 
 num nos- 
 trum Jesum 
 Christum filium 
 tuum : qui tecum 
 vivit et regnat in 
 unitate Spiritus 
 sancti Deus. 
 Et dicat: 
 
 PE R omnia 
 ssecula sae- 
 culorum. 
 Cum^ alia voce. 
 
 Et sequatur pree- 
 fatio. 
 
 from the English rubrics. The reason of it is said to be, be- 
 cause according to the Roman use all the prayers which come 
 between the offertory and the secret have been considered 
 (since they were introduced) as a part of that prayer ; and to 
 be included in the Oremus before the offertory. 
 ®* "Loke pater-noster thou be sayande, 
 Iwhils tho preste is priuey prayande; 
 Tho prest wil after in that place, 
 Remow him a litel space, 
 To he come til yo auter myddis, 
 Stande vp thou, als men ye biddis, 
 Hert and body and ilk a dele. 
 Take gode kepe and here him wele." 
 
 Layfolks mass book. 
 ^' "Then he begynnes per omnia, 
 And sithen sursum corda : 
 At tho ende sayes sanctus thryse, 
 In excelsis he neuens twyse : 
 
DvHinacium 
 
 Herford. 
 
 quo collectce dictce fuerunt 
 ante epistolam. 
 
 103 
 
 Rom. 
 
 Quibus dictis. 
 
 Quibus finitis, cum perve- 
 nerii ad coftclusionem, clara 
 voce dicit : 
 
 PER omnia saecula sae- 
 culorum. 
 
 ponat manus super altare 
 et dicat prcefationem. 
 
 Cum presfatione. Prcefatio 
 incipitur ambabus manibus 
 
 Als fast as ever that he has done, 
 
 Loke that thou be redy sone : 
 
 And say these wordis with stille steven, 
 
 Priuely to god of heuen." 
 
 Lay folks mass book. 
 ^ Proper prefaces were appointed according to Sarum use 
 for the Nativity, the Epiphany, Ash-wednesday, Easter-day, 
 the Ascension, Whitsunday, Trinity sunday, feasts of apostles 
 and evangelists, and of the holy cross ; the conception, the 
 nativity, the annunciation, the visitation, the veneration, and 
 the assumption of the blessed Virgin. The common preface 
 is that printed in the text : " Sequens praefatio est quoti- 
 diana, et dicitur quotidie ; nisi in festis et per octavas in 
 quibus propria habeatur : ita tamen quod omnes prsefationes 
 totius anni sub hoc tono dicuntur, sive propriae habeantur sive 
 non, tarn in feriis quam in festis secundum usum Sarum." 
 Ruhr. Sar. 
 
 The York use added another for the days between Passion 
 
104 ©tninarium agissae. 
 
 Sarum. Bangor. Ebor. 
 
 diaconus offertorium {sudarium, Ban- 
 gor.) et patenam, de manu diaconi, 
 ipsam patenam tenendam quousque 
 Pater noster dicitur: quam acolyto 
 offertorio coopertam committat in 
 gradu, scilicet post diaconum inte- 
 rim xonstituto. 
 
 Hoc modo incipiantur^ omnes prcefa- Prafatio commu- 
 tiones * ad missam per totum annum, nis. 
 tarn in feriis quam infestis: 
 
 Sunday and easter. The Hereford appointed the same pre- 
 face from palm-sunday to easter. 
 
 ^ {Incipiantur.) Properly the "per omnia ssecula saeculo- 
 rum " is not the beginning of the preface but the conclusion of 
 the secret. But from the custom of the priest's raising his 
 voice here, and the preface immediately succeeding, the words 
 not unnaturally though incorrectly would be looked upon as 
 belonging to the preface. 
 
 * (^Prcefationes.) So called, as being an introduction to the 
 Canon or most solemn part of the service. In the Greek 
 church only one preface is used : anciently in the west there 
 was a greater number than at present: about the twelfth 
 century they were reduced to ten. Pope Pelagius (in a letter 
 to the bishops of Gaul, quoted by almost all the ritualists) 
 enumerates nine prefaces only, proper to certain days. These 
 are mentioned in the Leofric missal, preserved in the Bodleian 
 
©rDinarium 9^i00ae. 
 
 105 
 
 Herford. 
 
 Rom. 
 
 positis hinc inde super al- 
 
 tare : quas aliquantulum 
 
 elevat, aim dicit Sursum 
 
 corda. Jungit eas ante 
 
 pectus, et caput inclinat, 
 
 cum dicit, Gratias agamus 
 
 Domino Deo nostro. De- 
 
 inde disjungit manus, et 
 
 disjunctas tenet usque ad 
 
 finem prcsfaiionis : quafi- 
 
 nita, iterum jungit eas, et 
 
 inclinatits dicit, Sanctus. 
 
 Et cum, dicit, Benedictus 
 
 qui venit, signum crucis 
 
 sibi producit a fronte ad 
 
 pectus. 
 
 Ad dicendam vel cantan- Sequens prcefatio dicitur 
 
 dam prcefationem, erigat se per anmim in omnibus fes- 
 
 sacerdos hones te, et ponat tis et feriis quce propriam 
 
 manus super altar e ex utra- non habent : 
 
 library, and I shall quote the passage, on account of the 
 celebrity of that volume : — 
 
 " Epistola Pelagii papce. Pelagius sanctse Romanje ecclesiae 
 episcopus novem prasfationes tantum n:iodo mandat esse ob- 
 servandas. Unam in natale Domini. Quia per incarnati 
 verbi. Aliam in quadragesima. Qui corporali jejunio. Ter- 
 tiam in pascha. Te quidem omni tempore. Quartam in 
 ascensione Domini. Quintam in pentecoste. Sextam de 
 sancta Trinitate. Septimam de sancta cruce. Octavam de 
 apostolicis. Nonam pro defunctis." 
 
 To these a tenth was afterwards added, in honour of the 
 blessed Virgin, which is mentioned as to be used also in the 
 English church, by the fourteenth canon of the synod of 
 Westminster, A.D. 11 75; quoting, but not as in the Leofric 
 MS., the epistle of Pelagius. This (like the canon mentioned 
 
io6 ©tDinarium ei^ism; 
 
 Sarum. Bangor. Ebor. 
 
 PER omnia ssecula saeculorum. T)ER omnia 
 
 Amen. Dominus vobiscum.* JL saecula sae- 
 
 Et cum spiritu tuo. ffic elevet sor culorum. Domi- 
 
 cerdos manus eltcens : Sursum corda..^ nus vobiscum. 
 
 Habemus ad Dominum. Gratias Sursum corda. 
 
 agamus Domino Deo nostro. Dig- Gratias agamus 
 
 num et justum est. Domino Deo 
 
 nostro. 
 
 immediately below) prohibits any unauthorised addition. 
 Wilkins, Concilia, torn. i. p. 478. 
 
 As to the epistle of Pelagius, just cited, I must observe that 
 cardinal Bona doubts its authenticity: his observations should 
 be consulted ; lib. ii. cap. 10. And the very learned Stephen. 
 Baluze agrees with Bona : to which we must add that the 
 epistle is rejected by Labbe and Cossart, Cone. torn. v. p. 931. 
 In some of the most ancient manuscripts which are extant (for 
 example, the famous one formerly queen Christina's of Sweden 
 and now in the Vatican) the preface is called Immolatio, and 
 sometimes Contestatio missce because, says Bona, "in ea sa- 
 cerdos audita voce populi, vel cleri, sive ministri asserentis 
 dignum et justum esse Deo gratias agere, contestatur veram 
 esse hanc populi assertionem: tum solemni gratiarum actione 
 se et fideles disponit ad tremenda mysteria, quibus Christi 
 corpus immolatur." It is styled in the Mozarabic missal 
 Inlatio ; of which there appears to be no satisfactory inter- 
 pretation. 
 
 The preface is of such great antiquity, occurring in the 
 liturgy of St. James, and being spoken of by St. Cyprian, St. 
 Cyril, and other fathers as of common use in their time, that 
 we cannot attribute its introduction to any age later than the 
 apostolic. 
 
 The twenty-fifth of the canons made at Westminster or 
 Canterbury in 1173 orders, "Non dicantur praefationes praeter 
 ea, quae statuta sunt." Concil. torn. i. p. 475. 
 
SDrOinadum Qgiggae, 107 
 
 Herford. Rom. 
 
 que parte calicis, et dicat 
 hoc modo : -' 
 
 PER omnia saecula saeculorum. Amen. Dominus 
 vobiscum. Et cum spiritu tuo. Sursum corda. 
 Habemus ad Dominum. Gratias agamus Domino Deo 
 nostro. Dignum et justum est. 
 
 * There is no direction here ; probably the old custom of 
 the church of England was not to turn at this " Dominus vobis- 
 cum," as at other such salutations^ toward the people but con- 
 tinue still to face the altar. I mention it on account of the 
 reason 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 
 Cavalieri, Opera, tom. v. p. 6^^, and Le Brun, torn. i. p. i86. 
 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 we 
 may believe is of apostolical authority. St. Cyprian especially 
 alludes to it in his treatise de oratione Dominica, Opera, p. 313 : 
 " Sacerdos ante orationem prsefatione praemissa parat fratrum 
 mentes dicendo, Sursum corda" &c. And St. Augustine: 
 " Tenetis sacramenta ordine suo. Primo post orationem ad- 
 monemini sursum habere cor. Ideo enim cum dicitur, Sur- 
 sum cor, respondetis : Habemus ad Dominum. Sequitur 
 episcopus vel presbyter qui offert, et dicit, Gratias agamus 
 Domino Deo nostro ; et vos attestamini, Dignum et justum 
 est." Serm. a 17, edit. Benedict. In some of the old sacra- 
 mentaries the canon begins with the words " Sursum corda :" 
 as in the Gelasian ; Thomas, codex sac. pag. 196. 
 
io8 flDrninarium S0ismt. 
 
 Sarum. Bangor. Ebor. 
 
 HcBC prcefatio est 
 quotidiana. 
 
 VERE dignum et justum est, aequum et salutare, 
 nos tibi semper, et ubique gratias agere : Domine 
 sancte, Pater omnipotens, aeterne Deus : per Christum 
 Dominum nostrum. Per quern Majestatem tuam lau- 
 dant Angeli, adorant Dominationes, tremunt Potestates. 
 Coeli, coelorumque virtutes, ac beata seraphin, socia ex- 
 ultatione concelebrant. Cum quibus et nostras voces, 
 ut admitti jubeas deprecamur, supplici confessione di- 
 centes : 
 
 Sequitur Sanctus.* Dum sacerdos 
 ^/iVzV Sanctus, sanctus, erigat parum- 
 per brachia sua et jungat manus 
 stias, usque ad hac verba In nomine 
 Domini : tunc semper signet se in 
 facie sua. 
 
 * This is the seraphic hymn ; and called " Epinlcion " or 
 triumphal by the Greeks. It is not possible to say at how 
 early a period it was added to the liturgy; most probably 
 from the very first. Some have attributed its introduction to 
 pope Sixtus the first. He did not however introduce it, but 
 ordered that it should be begun by the priest and continued 
 by the people with him. The fact, which is stated also by 
 Baronius, A. D. 142, proves the very great antiquity of the use of 
 the hymn. See Bona, and Cavalierij torn. v. p. 66. This 
 hymn, as also the " Gloria in excelsis," was in some churches 
 defaced by interpolations : it is to these that archbishop Lan- 
 franc alludes in his statutes, cap. 5, where he orders all to 
 bow towards the altar during its recitation " nisi versus inter- 
 ponantur." Opera, p. 279. See also Gerbert, de musica, torn. 
 
 »• p. 445- 
 
 Goar, in his notes to the liturgy of St. Chrysostom, reckons 
 four liturgical hymns, i. Gloria in excelsis; a. the cherubic, 
 " Qui cherubin mystice," &c., which is sung before the great 
 
SDtDinarium a^iggac* 109 
 
 Herford. Rom. 
 
 VERE dignum et justum est, sequum et salutare, 
 nos tibi semper, et ubique gratias agere : Domine 
 sancte, Pater omnipotens, eeterne Deus : per Christum 
 Dominum nostrum. Per quern Majestatem tuam lau- 
 dant Angeli, adorant Dominationes, tremunt Potestates. 
 Cceli, coelorumque virtutes, ac beata seraphin, socia ex- 
 ultatione concelebrant. Cum quibus et nostras voces, 
 ut admitti jubeas deprecamur, supplici confessione di- 
 centes : 
 
 Tunc sacerdos elevans ali- Sacerdos inclinatus dicit: 
 quantulum brachia junctis Sanctus. Et cum dicit Be- 
 manibus dicat: Sanctus, et nedictus qui venit, signum 
 signet sdpsum dicens, Bene- cruets sibi producit afronte 
 dictus qui venit in nomine ad pectus. 
 Domini. 
 
 introit ; 3. " Sanctus Deus, Sanctus fortis," daily sung by the 
 Greeks, and once a year upon Good Friday in the Latin 
 church; and 4. the Epinicion, "Sanctus, sanctus, sanctus." 
 Page 136. 
 
 Sala, 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 came non solum humani 
 generis in terra, sed et angelorum in coelis esse quodam modo 
 salutem : quia dum nos redempti ad superna perducimur, 
 eorum numerus Sathana cadente imminutus impletur." Mi- 
 crologus also observes, cap. xj : "presbyter post finitam se- 
 cretam orditur praefationem in canonem, in qua supernorum 
 civium ordines merito connumerantur, quia iisdem mysteriis, 
 quae ibi conficiuntur, juxta attestationem sanctorum patrum, 
 interesse creduntur, unde et angelicum trisagium subjun- 
 gitur." 
 
no ©ruinarium a9i00ae. 
 
 Sarum. Bangor. Ebor. 
 
 SANCTUS, Sanctus, Sanctus,'' Dominus Deus Sa- 
 baoth. Pleni sunt coeli et terra gloria tua : osanna 
 in excelsis. Benedictus qui venit in nomine Domini : 
 osanna in excelsis.* 
 Ddnde confestim 
 manibus junctis 
 et oculis elevatis 
 incipiat Te igitur 
 clementissime 
 Pater : corpore in- 
 clinato donee dixe- 
 rit. Ac petimus. 
 
 ■^ The rest of this passage, " Dominus Deus Sabaoth . . . 
 osanna in excelsis," omitted in the Leofric missal. 
 
 * " In omnibus festis beatce Maria virginis ac etiam com- 
 memorationibus ejusdem, dicitur sic: Benedictus Mariae filius 
 qui venit in nomine Domini, osanna in excelsis." Rubr. miss. 
 Ebor. 
 
 ' There are some other ancient missals in which interpolated 
 prayers of this kind may be found. The present example 
 is cited by cardinal Bona from " Petrus ab Opmeer in asser- 
 tione misscB, p. 362," but with this addition at the beginning : 
 " Domine Jesu Christe Fili Dei vivi adjuva infirmitatem 
 
©rUinanum ^issae. m 
 
 Herford. Rom. 
 
 SANCTUS, Sanctus, Sanctus, Dominus Deus Sa- 
 baoth. Pleni sunt coeli et terra gloria tua : osanna 
 (Hosanna, Rom.) In excelsis. Benedictus qui venit in 
 nomine Domini : osanna (Hosanna, Rom.) in excelsis. 
 P OS tea sacerdos adorans cru- 
 cifixum dicat : 
 
 AD ORAM US te,» 
 Christe, et benedi- 
 cimus tibi, quia per sanc- 
 tam crucem tuam redemisti 
 mundum. Miserere nobis, 
 qui passus es pro nobis. 
 
 meam, et conforta me nunc in hac hora: quia imperfectum 
 meum vident oculi tui. Adoramus," &c. Micrologus, cap. 
 xij, attempts to prove that such interpolations are objection- 
 able (as certainly they are, but not) because they were never 
 allowed to be made in the canon without the highest autho- 
 rity. For certainly the canon cannot be said to begin until 
 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 fS0i^&at.' 
 
 Sarum. Bangor. Ebor. 
 
 yunctis manibus^ 
 sacerdos inclinetse 
 dicens:^ 
 
 T 
 
 E igitur, clementissime Pater,* per Jesum Chris- 
 tum Filium tuum Dominum nostrum supplices 
 rogamus ac petimus : 
 
 ^ {Canon misses.) "Oratio quae incipit, Te igitur, quamque 
 sequitur Pater, dicitur canon, quippe quae tanquam regula 
 in sacrificio offerendo servanda, nunquamque mutanda prae- 
 scripta fuerit." Le Brun, torn. i. p. 197. 
 
 To ask by whom the canon of the mass was drawn up, or 
 who may rightly be called the author of it, is an idle enquiry. 
 Subject to some few verbal variations, the canon has remained 
 the same from the end of the sixth century to the present 
 time. Very probably it was the same up to the third century, 
 with the exception of slight additions made from time to time. 
 We shall never probably know the exact form and words of the 
 Roman liturgy, during the first three hundred years of the Chris- 
 tian aera. But we may be sure that in the spirit of its arrange- 
 ment and in the character and general language of its prayers 
 and ceremonies the canon of the mass up to the apostolic 
 age did not differ from the canon as it was observed for nearly 
 a thousand years in the church of England before the refor- 
 mation, and as it still is in the Roman catholic church 
 throughout the world. We may use the words of Walafrid 
 Strabo who wrote in the ninth century : " Ipsam actionem, 
 qua conficitur sacrosanctum corporis et sanguinis Dominici 
 mysterium (quam quoque Romani canonem, ut in pontificali- 
 bus saepius invenitur, appellant) quis primus ordinaverit, nobis 
 
Canon Bissau 
 
 Herford. Rom. 
 
 I/tc inclinet se sacerdos ad Sacerdos extendens et jun- 
 altare junctis manihis di- gens manus, elevans ad coe- 
 cendo: lum oculos, et siatim de- 
 
 mittens, profunde inclina- 
 tus ante altare, manibus 
 super eo positis, dicit : 
 
 TE igitur, clementissime Pater, per Jesum Chris- 
 tum Filium tuum Dominum nostrum supplices 
 rogamus ac petimus : 
 
 ignotum est. Auctam tamen fuisse, non semel sed ssepius, 
 ex partibus additis intelligimus." De rebus ecc. cap. %%. Nor 
 need we hesitate to accept the statement of pope Vigilius, 
 who writes of the hturgy in his epistle to Eucherius, " ex 
 apostolica traditione succepimus ; " or of a pope earher even 
 than Vigilius, " quis enim nesciat aut non advertat id, quod a 
 principe apostolorum Petro Romanae ecclesise traditum est, 
 ac usque nunc custoditur, ab omnibus debere servari?" In- 
 nocent, epist. ad Decentium. 
 
 The whole canon of the mass was sometimes called Se- 
 cretum : as, for example, in the third decree of the synod 
 of York, 1195, which respects the correctness of the manu- 
 scripts used in the public services and begins : " Quia se- 
 cretum missae frequenter invenitur aut scriptorum falsitate, 
 aut librorum vetustate corruptum, ita ut legi distincte non 
 possit," &c. Wilkins, 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 
 speaks of himself having directed the Lord's prayer to be 
 said " mox post canonemP Mabillon, however, says that the 
 term cannot be traced further back than the time of that 
 pope : " precem illam canonem primus, aut inter primos, 
 absolute vocat Gregorius M." Mus. Ital. %. p. xlviij. Strictly 
 
 I 
 
114 Canon d^ismt* 
 
 Sarum. Bangor. Ebor. 
 
 {//ic, Sarum et Bangor.) erigens se {sacerdos, Ebor.) osctt- 
 letur altare a dextris sacrificii dicens : 
 
 the canon ends before the Lord's prayer ; and in many manu- 
 scripts a different style of writing then begins again. 
 
 But it may not be improper to mention some other titles 
 which have been given to this portion of the liturgy. 
 " Precem vocat Innocentius I. in epist. ad Decentium : et 
 Vigilius p. Profuturum, canonica precis texium." Gerbert, 
 torn. i. p. laa. Again, the same author, p. 446, quoting 
 Amalarius : " ab illo loco, ubi secretam dicit episcopus usque 
 ad Agnus Dei, totum illud vocat Augustinus Orationes." 
 And Gavantus has collected several others. Regula eccle- 
 siastica, from St. Ambrose. Legitimum, Optatus. Secre- 
 tum, St. Basil. Ordo precum, Isidore. Actio and Regula, 
 by Walafrid Strabo. [Thesaurus sacr. rit. tom. i. 105.) 
 
 To these I must not omit to add Lyndwood's explanation : 
 " Licet quidam simplices sacerdotes intelligant canonem, quid- 
 quid est in secreto missae : et stricte intelligendo canonem, 
 puto quod Hostiensis dicit verum, est namque canon idem 
 quod regula. Missa vero proprie dicitur eucharistiae conse- 
 cratio. Alia autem omnia, quae vel sacerdos dicit vel chorus 
 canit, gratiarum actiones sunt, vel certe obsecrationes. Unde 
 canon missae vere dicitur regula ilia, per quam eucharistia 
 consecratur : large tamen intelligendo canonem missae juxta 
 communem intellectum simplicium sacerdotum, denotat totum 
 secretum missae post praefationem." Lib. i. tit. 10, Ut archi- 
 diaconi, verb. Canon. 
 
 ^ [Junctis manibus) In this the English uses agree, differ- 
 ing from what has been the rule of the Roman missal " mani- 
 bus extensis." It would seem however that very anciently 
 this last was the custom in some parts at least of this country 
 also. For we read of St. Dunstan : " eo quippe inter sacro- 
 sancta missarum solemnia sacras manus extendente, et Deum 
 Patrem omnipotentem, ut 'ecclesiam suam catholicam paci- 
 ficare, custodire,' &c. interpellante, nivea columba de ccelo 
 descendit." Vita S. Dunstani, cap. xxxij. 
 
 Micrologus says : " Notandum autem, per totum canonem 
 Dominicae passionis commemorationem potissimum actitari, 
 
Canon a^iggae. 115 
 
 Herford. Rom. 
 
 Hie osculetur altare, et eri- Osculaiur altare : 
 gat se dicendo : 
 
 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 
 manus meas tota die!' Cap. i6. So also Radulph. Tungr. 
 prop. 23. But the later ritualists take a different view. 
 
 * There is no doubt that for many centuries before the 
 reformation the Church of England, according to her different 
 uses, yet agreed in all of them with the rest of the western 
 Church in this point : that the whole of the canon, from the 
 Te .igitur to the per omnia scecula scBculorum, was said secreto, 
 or submissa voce. It is a stupid error to suppose that by 
 secreto is meant no utterance at all, or even what is commonly 
 called mumbling: for there are many orders of the English 
 Church (which I shall have occasion to cite presently) which 
 prove that a distinct pronunciation was required of every 
 word no less than in those parts of the liturgy which were 
 repeated aloud. The present Rubriccs generaks prefixed to 
 the Roman missal explain well this point : " Quae vero secrete 
 dicenda sunt, ita pronuntiet, ut et ipsemet se audiat, et a 
 circumstantibus non audiatur." Tit. xvi. a. 
 
 So the provincial constitution of Walter Reynold, in 132a : 
 "Verba canonis, in his prassertim quae ad sanctum sacra- 
 mentum pertinent, plene, integre, et cum summa animi de- 
 votione proferantur. Non tamen sit ita morosus sacerdos in 
 praemissis, quod fastidium ingerat auditoribus, et officium 
 suum privet devotionis pinguedine : quia muscae morientes 
 perdunt suavitatem unguenti, id est, pinguedinem devotionis." 
 Concil. torn. 2. p. 513. Lyndwood glosses thus: " Devotione. 
 Ut scilicet mentis intentio firmiter applicetur ad Deum, et 
 ad pronunciationem verborum. Intentio namque semper 
 est necessaria, vel specialis, vel generalis : et non solum 
 requiritur intentio consecrantis, sed etiam intentio istud sa- 
 cramentum instituentis. Morosus, i.e. tardans. Auditoribus. 
 Qui ut plurimum solent ex prolixitate orationis, vel alias 
 officii divini anxiari ; cum tamen brevis oratio, facta cum 
 
 I a 
 
ii6 Canon e^i&m. 
 
 Sarum. Bangor. Ebor, 
 
 UTI accepta habeas, et benedicas hsec >i< dona, 
 haec >i« munera,^ hsec >i< sancta sacrificia illibata :* 
 
 animi devotione, melior sit quam oratio prolixa cum anxietate 
 cordis." Lib. 3. tit. 23, Linteamina. 
 
 But the subject of chief importance, upon which one or two 
 brief remarks are necessary, is as to the time when this prac- 
 tice began of repeating the canon so that no one but the offi- 
 ciating priest might hear what was said. There seems to be 
 no question 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 audiebant sanctissima et efficacissima 
 verba, quibus Christi corpus conficitur." And he further gives 
 it as his opinion that no change took place in this respect 
 until the tenth century. 
 
 In the twelfth century, the author of the Gemma animcz 
 not only speaks of secret utterance as then the usual practice 
 but gives three reasons for it : " Una est, quia cum Deo lo- 
 quimur, cui non ore sed corde clamare prascipimur. Secunda 
 est, ne populus tam prolixa declamatione attaediatus abscedat, 
 vel sacerdos tam longo clamore voce deficiat. Tertia est, ne 
 tam sancta verba tanti mysterii vilescant, dum ea vulgus per 
 quotidianum usum in inconvenientibus locis dicat." Cap. 103. 
 If these were the reasons which led to so great a departure 
 from primitive use they can scarcely be regarded as sufficient. 
 Amalarius offers some of greater weight : "non est necessaria 
 vox reboans" he says, de off. eccles. lib. 3. cap. 20 : and again, 
 "ut impudentis est clamoribus strepere, ita contra congruit 
 verecundo, modestis precibus orare." Cap. 23. He wrote 
 before the tenth century, and it is not certain that he intends 
 more than a proper modulation and lowering of the voice. 
 
 Modern ritualists and theologians do not agree why the 
 canon should be said secreto. Some say that the mystery 
 should be concealed ; some, that greater reverence is to be 
 the effect of it; some, that the canon and especially the 
 
u 
 
 Canon agissae. n; 
 
 Herford. Rom, 
 
 T I accepta habeas et benedicas : 
 
 verba consecrationis 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 and always have been an infinity 
 of books which the laity may use, but parish priests are strictly 
 enjoined to make known to their people the meaning and 
 complete knowledge of this service, by catechisms and ser- 
 mons, &c. The words of a learned writer on the subject are, 
 " ut perfectam populo christiano tradant hujus mysterii noti- 
 tiam." Romsde, Opera, tom. iv. p. aoo. And the Cate- 
 chismus ad parochos declares that all those points " a pastori- 
 bus diligentissime exponenda erunt, quse ejus majestatem 
 magis illustrare posse videantur." Edit. Aldus, 1566, p. 130. 
 Of which teaching, as there exemplified, the verba conse- 
 crationis form the chief part. The council of Trent decrees : 
 " Si quis dixerit ecclesise Romanse ritum, quo submissa voce 
 pars canonis, et verba consecrationis proferuntur, damnandum 
 esse ; . '• . anathema sit." Sess. %%. can. ix. 
 
 Against Bona and the other great writers who agree with 
 him Le Brun wrote a long dissertation, in which he collected 
 all the authorities which in any way seem to prove the 
 greater antiquity of saying the canon in an audible voice. 
 It is to be found at the end of the fourth volume of his 
 works. 
 
 I shall extract some constitutions of the English Church 
 which are directed 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 of them, that the then custom in this 
 country was that the priest should not be heard by the people. 
 In one thing they are decisive enough ; that secreto did not 
 exclude but rather directed, distinct pronunciation. 
 
 The first canon of the council of London, A.D. laoo, orders: 
 " Cum in divinis officiis non sine periculo corporum et anima- 
 rum erretur, salubri provisione concilii prospeximus, ut a 
 quolibet sacerdote celebrante, verba canonis rotunde dicantur, 
 nee ex festinatione contracta, nee ex diuturnitate nimis pro- 
 tracta." Wilkins, Concilia, tom, i. p. 505. In the year laa? 
 
ii8 Canon 9^iseac, 
 
 Sarum. Bangor. Ebor. 
 
 Factis signaculis Finitis his tribus Hie elevet manus 
 
 super calicem, ele- signaculis super dicens: 
 
 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 constitu- 
 tions of Gilbert bishop of Chichester, A.D. 1289, would be of 
 importance if we could allow that the canon of the mass is 
 included among the " divina officia " there meant. " Pres- 
 byteri sint seduli ad divina officia horis competentibus et 
 statutis in suis ecclesiis celebranda, ne desidia vel negligentia 
 argui sive puniri debeant a praelatis. Quae autem legunt vel 
 cantant, distincte proferant et aperte, non transiliendo, neque 
 transcurrendo, vel syncopando, sed cum debita reverentia, 
 ut ad devotionem excitent mentes seu animos auditorum." 
 Wilkins, tom. ii. p. 170. Once more, a provincial constitution 
 of Walter Raynold archbishop of Canterbury, A.D. 1322: 
 " Item verba canonis, prassertim in his, quae 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 Lynd- 
 wood gives the other constitution of archbishop Stephen 
 Langton (a.d. 1223) 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 
 present point, as he seems to limit the canon chiefly to the 
 words of consecration : which is an improper interpretation of 
 it. Pkne, he says, means dbsqtie omissione. In the constitu- 
 tion of archbishop Raynold he refers " cum summa animi 
 devotione" to the intention : "ut sc. mentis intentio firmiter 
 applicetur ad Deum, et ad pronunciationem verborum. In- 
 tentio namque semper est necessaria, vel specialis, vel gene- 
 ralis." 
 
 I do not think it necessary to enter here upon the subject 
 of Intention ; by it (I would remind the reader) is meant the 
 deliberate purpose or will to do or perform something, say, 
 a sacrament ; and it is commonly defined to be " volitio efficax 
 finis, unde dififert intentio a simplici volitione, seu complacentia 
 finis, sive boni alicujus, quia simplex voluntas, seu compla- 
 
Canon a^iggae, up 
 
 Herford. Rom. 
 
 Signet calicem ter: yungit manus, deinde sig- 
 
 nal ter super oblata : 
 
 centia respicit finem sine habitudine ad consecutionem. In- 
 tentio autem est volitio efficax tendens in finis consecutionem." 
 Gavanti, Thesaurus, torn. i. p. '>,j,'j. Upon the doctrine of the 
 Roman catholic church in this matter; how intention may- 
 be either actual, or virtual, or habitual, or interpretative ; how 
 these differ from each other and affect the validity of a sacra- 
 ment, the student will do well to consult Quarti in Ruhr. Miss. 
 part. 3. tit. vij ; Benedict XIV, Opera, torn. ix. lib. iii. cap. 10 ; 
 and Billuart, summa S. ThomcB, dissert. 3. vj, and 5- vij. 
 
 Returning to the order of secret recitation, the only ex- 
 ception at present to the universal rule is at ordinations of 
 priests ; when, as Benedict XIV says, " Ordinandi circa altare 
 in genua provoluti disponuntur, et episcopus, quasi eos doceat 
 missam celebrare, lente ac paullulum elata voce secretas 
 profert, non eas ut populus audiat, sed ut sacerdotes novissime 
 initiati cum eo possint eas recitare, et verba consecrationis uno 
 eodemque tempore cum episcopo pronunciare ; ad exemplum 
 Christi qui voce, quae ab apostolis audiri potuit, in ultima 
 caena panem et vinum consecravit, ut eos, quos tunc sacerdotio 
 initiabat, doceret consecrandi modum legitimumque ritum 
 ad consummationem usque saeculi duraturum." Opera, torn, 
 ix. p. 348. 
 
 * " Cum altari assistitur, semper ad Patrem dirigatur oratio." 
 Excerpt. Egbert., Condi, torn. i. p. 104. This would refer to 
 the canon, from " Te igitur " to the Lord's prayer. 
 
 * {Hcec dona, hcec munera.) " Hsec dona^ haec munera. Quod 
 superior inferioribus, creator creaturis, rex subditis donant, id 
 donum dicitur ; quod autem subditi principi, inferiores superi- 
 oribus, iisque exhibent, quibus debent, munus appellatur. 
 Panis et vinum quae super altari sunt, dicuntur dona quoad 
 Deum, a quo omne bonum in nos derivatur, sunt autem 
 munera quoad homines, qui Deo eadem exhibent." Le Brun, 
 torn. i. p. 200. 
 
 See also some verses by Hildebert, quoted by Durant, ii. 33. 
 « [Illibata.) This is not to be referred to the sacred ele- 
 ments but rather to the purity both of soul and body which is 
 
I20 Canon ^issiae. 
 
 Sarum. Bangor, Ebor. 
 
 vet manus suas calicem,elevetma- 
 
 ita dicens : nus suas, dicens : 
 
 IMPRIMIS (In primis, Bangor, et Ebor.) 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. (id est propria episcopo tantum: 
 Sarum) et rege nostro' N. (et dicuntur nominatim, 
 Sarum) et omnibus orthodoxis, atque catholicse et apo- 
 stolicae fidei cultoribus. 
 
 Hie oret pro vi- Hie oret cogitan- Hie oret pro vi- 
 vis. In qua or a- do pro vivis : vis : 
 
 fitting to the priest. By the use of the term the celebrant 
 commends (according to the best ritualists) his own sii^leness 
 of heart and sincerity to God. 
 
 Upon the variety in using the sign of the cross here see 
 St. Anselm, Opera, p. 139; ad Waleranni querelas, resp. 
 cap. 3. 
 
 ' " Una cum beatissimo famulo tuo." Missal. Leofr. Pro- 
 bably the first canon of any council on this point is the fourth 
 of the council of Vaisson, A. D. 529 : " Nobis justum visum est, 
 ut nomen domini papae, quicunque apostolicae sedi praefuerit, 
 in nostris ecclesiis recitetur." 
 
 * (Et rege nostro,") " Sacrificamus pro salute imperatoris," 
 says Tertullian (ad Scapulam, c. 2) quoted by cardinal Bona ; 
 and we know from Eusebius how strictly this duty was fulfilled 
 even in the case of the emperors Gallus, Valerian, and Gal- 
 lienus; hist. eccl. lib. vii. cap. i. 
 
 St. Paul in the second chapter of the first epistle to St. 
 Timothy must have alluded to the eucharist and the prayers 
 then to be offered up in behalf of kings. There can be no 
 giving of thanks in its usual sense to God for His permitting 
 of a persecuting king. But as Theophylact says " their safety 
 is our peace" 
 
 In the ecclesiastical laws of king Ethelred, A.D. 1012, the 
 
Canon agiggae* 12 r 
 
 Herford. Rom. 
 
 haec >i* dona, haec >I< munera, haec ►!« sancta sacrificia illi- 
 
 bata: 
 
 Tunc erigat sursum bra- Extensis manibus prosequi- 
 
 chia et dicat: tur: 
 
 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. Herf.) et omnibus orthodoxis, atque catholicae et 
 apostolicae fidei cultoribus. 
 
 Commemoratio pro vivis. 
 
 third chapter contains express directions that a certain prayer 
 should be said daily for the king and his people : " Et prae- 
 cipimus, ut in omni congregatione cantetur quotidie cbmmu- 
 niter pro rege et omni populo suo una missa ad matutinalem 
 missam, quae inscripta est, contra paganos," &c. Wilkins, 
 Concilia, torn. i. 295. Here the v^oxdi missa is used in a rather 
 unusual sense, to signify a collect : but other examples may 
 be found; especially the passage in the second council of 
 Milevia, cap. xij : " Placuit ut preces, vel orationes, seu missae, 
 quae probatae fuerint in concilio ab omnibus celebrentur." The 
 words " et fiant missee " in the rule of St. Benedict must be 
 taken to mean the same. Other significations of missa, such 
 as for any ecclesiastical ofifice, for lections, &c., before the term 
 became limited to its more proper sense, may be seen in Du- 
 cange. And the same laws of king Ethelred afford another 
 example of its use to signify collects ; cap. ij : " Et super 
 hoc cantet omnis presbyter xxx. missas, et omnis diaconus et 
 clericus xxx. psalmos,'' &c. 
 
 In the printed missals is frequently inserted, sometimes 
 before the canon, sometimes at the end of the volume, a mass 
 or prayers to be said for the king. The reader will find in 
 the Additional Note an example of these taken from an edition 
 of the Sahsbury missal, in 1516. 
 
122 Canon e^iesat, 
 
 Sarum. Bangor. Ebor. 
 
 izone, ordo debet 
 attendi propter 
 ordinem caritatis, 
 Quinqwies orat 
 sacerdos ; prima 
 pro seipso ; secun- 
 do pro patre et 
 matre, carnali vi- 
 delicet et spiritu- 
 ali, et pro aliis 
 parentibus ; tertio 
 pro amicis speci- 
 alibus, parochia- 
 nis et aliis ; quar- 
 to pro omnibus ad- 
 stantibus: quinto 
 pro omni populo 
 Christiano: et po- 
 test hie sacerdos 
 omnes suos amicos 
 Deo commendare. 
 Consulo tamen,ut 
 nullus ibidem, ni- 
 mis immoretur ; 
 turn, propter cor- 
 dis distractionem, 
 turn propter im- 
 missiones qucepos- 
 sunt fieri per an- 
 gelos malos, turn 
 propter alia mi- 
 racula. 
 
 MEMENTO,' Domine, famulorum famularumque 
 tuarum " N. (et N. Sarum) et omnium circum- 
 
 ' At this period of the service the diptychs were recited. 
 
Canon ^isme, 133 
 
 Herford. Rom. 
 
 M 
 
 EMENTO, Domine, famulorum famularumque 
 tuarum, (N. et N. Rom.) 
 
 that is, the names contained in them : hence in many ancient 
 
124 Canon ^iS0ac, 
 
 Sarum. Bangor. Ebor. 
 
 stantium (atque omnium fidelium Christianorum,^^ Ban- 
 gor, 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 
 
 liturgies this prayer is entitled Oratio super diptycha. These 
 diptychs were plates of wood or ivory, folded often latterly 
 into three parts : upon the first of which were inscribed the 
 names of great saints, apostles, and martyrs ; upon the second, 
 of those among the living who were illustrious for rank and 
 station or had deserved well of the Church ; and in the third 
 were the names of those who had died in her communion. 
 There was in some Churches a custom of reciting here also 
 the names of those who had offered any oblation previously ; 
 but this could only have been some selected from the many 
 and, I presume, not the same names always or the first and 
 chief; but taken promiscuously from the whole number. 
 For much information upon the diptychs, see Ducange, verb. 
 Diptycha; Mabillon, de lit. Gall. lib. iii. ii ; Bingham, 
 Orig. eccles. vol. v, and a very learned treatise by Salig, de 
 diptychis veterum, 4to. 1731. 
 
 ^^ The Leofric missal adds, " illorum et illarum, et om- 
 nium," &c. 
 
 " This addition in the Bangor and York missals is ex- 
 claimed against by Bona : " Post ilia verba et omnium cir- 
 cumstantium addunt quidam libri omniumque fidelium. : sed 
 omnino rejicienda haec additio tanquam superflua : nam in 
 fine praecedentis orationis praemissa est pro omnibus fidelibus 
 deprecatio illis verbis, et omnibus orthodoxisP Tom. iii. p. 256. 
 The reason for the addition seems originally to have been 
 that the clause " et omnibus orthodoxis " was not invariably 
 inserted ; and then this latter reference was necessary : which 
 was not removed from the York and Bangor uses when 
 they adopted the et omnibus, &c. See Micrologus, cap. xiij, 
 who on the other hand says that the first clause is the 
 superfluous one. There can be no doubt that both are not 
 required. The last is omitted in the Leofric manuscript. 
 
 ^ In this sentence the word vel must be taken not in a 
 disjunctive but a conjunctive sense : as Menard shows in his 
 
Canon 9^i0&ae* 12$ 
 
 Herford. Rom, 
 
 Hu oret pro vivis in corde Jungit manus, or at ali- 
 suo et postea dicat : quantulum pro quibus ora- 
 
 re intendit: deinde mani- 
 bus extensis prosequitur: 
 
 notes to the sacramentary of St. Gregory. Compare with 
 it the prayer above : " Orate, fratres, ut meum pariterque 
 vestrum sacrificium," &c. There is a very famous place in 
 Tertullian 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 not only 
 with reference to that, but 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 sumus ? scriptum est, regnum quoque nos et sacer- 
 dotes Deo et Patri suo fecit. Differentiam inter ordinem et 
 plebem constituit Ecclesiae auctoritas, et honor per ordinis 
 confessum sanctificatus adeo ubi ecclesiastici ordinis non est 
 consessus, et offers et tinguis et sacerdos es tibi solus. . . . 
 Igitur si habes jus sacerdotis in temetipso ubi necesse est, 
 habeas oportet etiam disciplinam sacerdotis, ubi necesse sit 
 habere jus sacerdotis." De exhort, cast., Opera, p. 523. Now, 
 it might be sufficient to remember in reply to the argument 
 which some would be incUned 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 Ter- 
 tullian in regard of this passage, from not properly considering 
 in what sense that ancient author uses the terms oratio, sa- 
 crificium, oblatio, and sacramentum : which, he says, may be 
 collected from the index to his works. Not only again does 
 Tertullian use the word offerre and not consecrare, but he 
 could not have been ignorant of the universal practice of his 
 day to send portions of the blessed eucharist to the sick and 
 to those in 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 
 
!26 Canon s©ig0ae» 
 
 Sarum. Bangor. Ebor. 
 
 redemptione animarum suarum : pro spe salutis et in- 
 columitatis suae : tibique reddunt vota sua aeterno 
 Deo, vivo et vero. 
 
 because they do so by his ministry, or because they unite 
 with him in the prayers which he puts up to the throne of 
 grace, or because they actually do make offerings either ne- 
 cessary (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 she has never allowed that a lay-person can, in its 
 proper sense, consecrate the elementSj even in cases of neces- 
 sity. The conduct of Frumentius a layman who, as Theo- 
 doret relates. Hist. lib. i. cap. 23, went from Alexandria to 
 Ethiopia, and having there converted many proceeded to 
 collect them into congregations 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 : as we learn from Socrates, Hist. lib. i. cap. 49, 
 he came back himself to Alexandria and was consecrated 
 the first bishop of the Church which he had planted. See 
 Mosheim, book ii. part i. chap. i. § 30. 
 
 I shall have occasion presently to refer to the address of 
 St. Laurence to pope Sixtus and shall here also speak of 
 it, because from the received text in that place of the Bene- 
 dictine edition of St. Ambrose it may be argued that deacons 
 might consecrate the chalice. But as the very learned editors 
 say in their note, torn. ii. p. 55, the term consecration is some- 
 times to be taken "pro ejusdem effectu, i.e. jam peracta con- 
 secratione." In this sense a sermon of Guerricus, an abbot, 
 speaks of the people consecrating. And, if so : " sane dia- 
 cono competit non tanquam uni e fidelium conventu, sed 
 tanquam primario consecrantis sacerdotis ministro illius actioni 
 cooperari per modum cujusdam, ut sic loquamur, concelebra- 
 tionis:" and some authorities are cited in support of this 
 interpretation. Again: " Secunda consecrationis acceptio, 
 
Canon s^issae. 127 
 
 Herford. Rom. 
 
 ET omnium circumstantlum, quorum tibi fides cog- 
 nita est, et nota devotio : pro quibus tibi offe- 
 rimus, vel qui tibi offerunt hoc sacrificium laudis, pro 
 
 nimirum pro rei consecratse distributione, omni prorsus caret 
 offendiculo, maximeque nobis arridet : quia vox commisisti 
 aliquid jam perfectum signat," &c. We must after all re- 
 member that dispensationem is the common reading. 
 
 I shall add from an old writer : " Qui tibi offerunt, &c. In 
 quibus verbis patenter ostenditur, quod a cunctis fidelibus, 
 non solum viris, sed et mulieribus sacrificium illud laudis 
 offertur, licet ab uno specialiter offerri sacerdote videatur. 
 Quia quffi ille Deo offerendo manibus tractat, haec multitudo 
 fidelium intenta mentium devotione commendat. Quod illic 
 quoque declaratur ubi dicitur, ' Hanc igitur oblationem servi- 
 tutis nostrae, sed et cunctse familiae tuae, ut placatus accipias.' 
 Quibus verbis luce clarius constat, quia sacrificium, quod a 
 sacerdote sacris altaribus superponitur, a cuncta Dei familia 
 generaliter offeratur. Hanc autem ecclesiae unitatem apo- 
 stolus manifeste declarat cum dicit, ' unum corpus, unus panis, 
 multi sumus.'" Petrus Damian. cap. viij. 
 
 Although "vel" may be rightly interpreted without difficulty, 
 it is possible that originally the word crept into the prayer, as 
 it were, by mistake. Many early manuscripts omit the clause 
 "pro quibus tibi offerimus," and we may easily understand 
 how when the words were first added it was with an intention 
 that there should be a discretionary decision by the priest 
 whether he would use them or the earlier and succeeding 
 words only, " qui tibi offerunt." Some manuscripts are still 
 extant in which the " vel " is written in red. At what time 
 the addition " pro quibus tibi offerimus " was made is un- 
 certain : some say it may be referred so far back as the sixth 
 or seventh century. But there seems to be no doubt that 
 the words are to be found in all manuscripts written after the 
 eleventh century. 
 
128 Canon d^i^eaz* 
 
 Sarum. Bangor. Ebor. 
 
 Sequitur infra 
 canonemP 
 
 COMMUNICANTES, et memoriam venerantes : 
 In primis (Imprimis, Sar.) gloriosae semper vir- 
 ginis Marise, genitricis Dei et Domini nostri Jesu 
 Christi : sed et beatorum apostolorum ac martyrum 
 tuorum,!* Petri, (et, Sar.) Pauli, Andreae, Jacobi, 
 
 ^^ {^Sequitur infra canonem. Bangor.) This rubric was in- 
 serted to remind the officiating priest that on certain days 
 another form was to be used instead of the usual one here 
 given. 
 
 In the Roman use the " infra actionem " means the same 
 thing : and in the most ancient manuscripts the terms are used 
 indiscriminately, " propterea quod (says Le Brun) in hac 
 missae parte fit consecratio corporis Christi, actio scilicet om- 
 nium maxima." Infra, he continues, is but another word for 
 intra; and many examples of its use are to be found in 
 councils, liturgies, 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. 103. And compare Radulph. 
 Tungrensis, de canon, observant, prop, xxiij, Bibl. patr. auct. 
 tom. i. p. 1 1 60. 
 
 ^* (ac martyrum 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 St. Jerome has said) to that rank also, 
 having indeed suffered all the pains of it according to Simeon's 
 prophecy. 
 
 Upon this point we may remember the fourth stanza of a 
 very ancient English hymn to the blessed Virgin : — 
 " Heyl mayden, heyl modur, keyl martir trowe, 
 Heyl kyndly i knowe confessour, 
 
Canon agigsae. 129 
 
 Herford. Rom. 
 
 se, suisque omnibus, pro redemptione animarum sua- 
 rum, pro spe salutis et incolumitatis suae : tibique red- 
 dunt vota sua aeterno Deo, vivo et vero. 
 
 Infra actionem. 
 
 COMMUNICANTES, et memoriam venerantes : 
 In primis gloriosse semper virginis Mariae, gene- 
 tricis Dei et Domini nostri Jesu Christi : Sed et bea- 
 torum Apostolorum ac Martyrum tuorum, Petri, (et, 
 Rom.) Pauli, Andreae, Jicobi, Joannis, Thomae, Jacobi, 
 
 Heyl evenere of old lawe and newe, 
 
 Heyl buildor bold of cristes hour, 
 
 Heyl rose higest of hyde and hewe, 
 
 Of all ffruytes feirest fflour, 
 
 Heyl turtell trustiest and trewe. 
 
 Of all trouthe thou art tresour, 
 
 Heyl puyred princesse of paramour, 
 
 Heyl blosme of brere brihtest of ble, 
 
 Heyl owner of eorthly honour, 
 
 Yowe preye for us thi sone so fre. Ave, &c. 
 
 Warton's Hist, of English poetry, vol. ii. p. 15a. 
 The reason why confessors are not added is either because 
 the recital of the names was always in this great service strictly 
 limited to those whose blood was poured out unto death, 
 after the pattern of our blessed Lord Himself; or because 
 this part of the canon is older than the third century, when 
 the practice began of honouring the memory also of confessors. 
 In the ninth century for a short time in some of the Gallic 
 churches the names of a few confessors '' erga quos major 
 erat fidelium pietas " were introduced, but it was only for a 
 short time. Le Brun, tom. i. p. 359. It is said that all those 
 who are here commemorated suffered either in or near Rome. 
 But there is a little difficulty about Cosmas and Damian, which 
 has been met by the assertion that there were no less than 
 three pairs so named ; two in Asia, and the third in Rome. 
 It will be seen below that the Golden legend says that they 
 were Arabian martyrs. 
 
 K 
 
130 Canon Q^isuz, 
 
 Sarum. Bangor. Ebor, 
 
 Joannis, Thomae, Jacobi, Philippi, Bartholomsei, Mat- 
 thaei, Simonis et Thaddaei : Lini, Cleti, dementis, Sixti, 
 Cornelii, Cypriani, Laurentii, Grisogoni,'^ Joannis et 
 Pauli," Cosmae et Damiani i^' et omnium Sanctorum 
 tuorum : quorum meritis precibusque concedas, ut in 
 omnibus protectionis tuae muniamur auxilio. Per eun- 
 dem Christum Dominum nostrum. Amen." 
 
 Hu respiciat sa- Hie respiciat hostiam cum venera- 
 cerdos hostiam Hone dicens: 
 cum magna vene- 
 ratione dicens : 
 
 HA N C igitur oblationem servitutis nostrae, sed et 
 cunctae familiae tuae, quaesumus Domine, ut pla- 
 catus accipias : diesque nostros in tua pace disponas, 
 atque ab aeterna damnatione nos eripi, et in electorum 
 tuorum jubeas grege numerari.*" Per Christum Do- 
 minum nostrum. Amen. 
 
 1® {^Grisogoni.) A noble Roman citizen who, according 
 to the Golden legend, suffered martyrdom near Aquileia in the 
 persecution under Diocletian. His day in the calendar is 
 Nov. 34th. Golden legend, edit. Wynkyn de Worde, 1527. 
 
 ^* (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 36th. 
 
 ^' (CosmcB et Damiani.) These two, says the Golden legend, 
 were " of Arabye," also brothers, " lerned in the arte of medy- 
 cyne and of leche crafte ; and heled all malady es and languours 
 for y" loue of God, without takynge of any rewarde." They were 
 put to death about a.d. 384. Their day is September 27th. 
 
 ^* Amen is omitted in the Leofric copy: it is an addition 
 to the Communicantes which does not appear before the twelfth 
 century. Hugo speaks of it as in use in some places in his 
 time, about 1250; in his work called Speculum sacerdotum: 
 and Durand also, lib. iv. cap. 38. The interpolation gradually 
 crept in until, though we can scarcely explain how, it was 
 
Canon d^ia&nz, 131 
 
 Herford. Rom. 
 
 PhUippi, Bartholomaei, Matthsei, Simonis et Thaddaei : 
 Lini, Cleti, dementis, Xysti (Sixti, Herf.), Comelii, 
 Cypriani, Laurentii, Chrysogoni (Grisogoni, Herf.), 
 Joannis et Pauli, Cosmae et Damiani : et omnium 
 Sanctorum tuorum : quorum meritis precibusque con- 
 cedas, ut in omnibus protectionis tuse muniamur auxi- 
 lio. (J^ungit manus, Rom.) Per eundem Christum 
 Dominum nostrum. Amen. 
 
 Hie inclinet se ^' parum, Tenens manus expansas su- 
 versus hostiam dicens : per oblata, dicit : 
 
 HA N C igitur oblationem servitutis nostrae, sed et 
 cunctse familiae tuse, quaesumus Domine, ut pla- 
 catus accipias : diesque nostros in tua pace disponas, 
 atque ab aeterna damnatione nos eripi, et in electorum 
 tuorum jubeas grege numerari. {jfungit manus, Rom.) 
 Per Christum Dominum nostrum. Amen. 
 
 universally adopted : none of the ancient missals admit it, 
 nor indeed the word Amen in any part of the canon until the 
 termination. 
 
 ^' This practice again the English uses continued to observe 
 long after another {the hands expanded) had been adopted in 
 the Roman missal. Both Amalarius, cap. xxx, and the old 
 Ordo Romanus (edited by Hittorpius) prescribe that the priest 
 should incline "usque jubeas numerari :^^ Micrologus also; 
 " Cum dicimus, Hanc igitur oblationem, usque ad altare incli- 
 namur ad exemplar Christi, qui se humiliavit pro nobis usque 
 ad mortem crucis." Cap. xiv. Once more, the Gemm.a animce: 
 " Cum sacerdos, Hanc igitur oblationem dicit, se usque ad 
 altare inclinat : quia ibi passio Christi inchoatur, qui se usque 
 ad aram crucis obediens Patri pro nobis inclinaverat." De ant. 
 rit. miss. cap. 38. 
 
 Upon the practice now of the Roman catholic church, see 
 Gavantus, tom. i. p. 246. 
 
 ^^ The student will observe how strong an argument against 
 
 K 2 
 
132 Canon e^ismz, 
 
 Sarum. Bangor. Ebor. 
 
 //ic iterum respiciat hostiam dicens : Supra calicem : ^^ 
 UAM oblationem tu Deus omnipotens in omni- 
 bus, qusesumus, 
 
 Q 
 
 bene >i< dictam, adscrip ■jf tarn, ra >i< tarn, rationabilem, 
 acceptabilemque facere digneris, ut nobis 
 
 Cor >i< pus et San 4" guis fiat dilectissimi Filii tui Do- 
 mini nostri Jesu Christi. 
 
 Hie erigat sacerdos manus et conjungat: (et, Szx.) postea 
 tergat digitos, et elevet hostiam, dicens : 
 
 QU I pridie quam pateretur,"^ accepit panem in 
 sanctas ac venerabiles manus suas : et elevatis 
 oculis in coelum,^* 
 
 Hie elevet oeulos suos 
 
 the blasphemous heresy of Calvin and his followers in the 
 sixteenth century is supplied by this very ancient prayer. 
 The Church knows nothing of a predestination such as he 
 feared not to invent ; but has followed the teaching of St. 
 Augustine, of the fathers before him, and of St. Peter that we 
 should " give diligence to make our calling and election sure." 
 Epist. a. cap. i. lo. 
 
 ^^ "Loke pater-noster thou be sayande, 
 
 To tho chalyce he be saynande ; 
 
 Then tyme is nere of sakring, 
 
 A litell bell men oyse to ryng. 
 
 Then shal thou do reuerence, 
 
 To jhesu crist awen presence, 
 
 That may lese alle baleful bandes, 
 
 Knelande holde vp bothe thi handes." 
 Layfolks mass book. 
 ^ Some editions of the Sarum manual which give the 
 
Canon fl^isgae. 133 
 
 Herford. Rom. 
 
 QUAM oblationem tu Deus in omnibus, quze- 
 sumus, 
 
 Hie facial tres cruces su- Signal ler super oblala : 
 
 pra calicem dicendo : 
 
 bene >i< dictam, adscrip »I< tarn, ra ^ tam, rationabilem, 
 
 acceptabilemque facere digneris : ut nobis 
 
 Hie faeial erucem super Signal semel super hostiam, 
 
 hosliam dicens, el semel super calieem, 
 
 Cor»i«pus {Hie faeial erucem super calicem, Herf.) et 
 
 San>I<guis fiat dilectissimi Filii tui Domini nostri Jesu 
 
 Christi. 
 
 Hie sumat sursum hosliam., 
 
 el dical : 
 
 QU I pridie quam pateretur (accipil hosliam, Rom.), 
 accepit panem in sanctas ac venerabiles manus 
 suas : 
 Erigal oculos sursum : Eleval oculos ad coelum, : 
 
 canon of the mass have here the following rubric : " Hie 
 erigat sacerdos manus et conjungat et postea tergat digitos, 
 et elevet hostiam parumper, ita quod non videatur a populo, 
 et sic debet tenere quousque dixerit verba consecrationis ; quia 
 si ante consecrationem elevetur et populo ostendatur, sacer- 
 dotes sicut fatui faciunt populum idolatrare, adorando panem 
 purum tanquam corpus Christi, et in hoc peccat. Et sacerdos 
 debet praecipue in hoc loco congregare seipsum ad se ; scilicet 
 cor ad verba diligenter attendendum et os ad distincte pro- 
 ferendum, ut ab hoc loco, videlicet, Qui pridie usque ibi 
 Unde et memores, nullae aliae rei attendat, nullaque dictio 
 nullaque syllaba evadat, nihil de forma verborum vel signo- 
 rum omittat vel diminuat." 
 
 ^^ [In sanctas . . . et elevatis oculis.) These particulars and 
 some following are not expressly stated in the gospels, but 
 are to be found in the liturgies of St. Clement, St. James, 
 St. Basil, and St. Chrysostom. 
 
134 Canon e^i«s&.t* 
 
 Sarum. Bangor. Ebor. 
 
 ad te Deum Patrem suum omnipotentem, 
 //ic inclinet se et postea elevet [hos- 
 tiam, Bangor.) paululum, dicens : 
 
 tibi gratias agens, bene »i« dixit, (ac, Ebor.) fregit : 
 Ific tangat hostiam ** dicens : 
 deditque discipulis suis dicens : ^* Accipite et mandu- 
 cate ex hoc omnes. 
 
 Hcec sunt verba 
 consecrationis : 
 
 HOC est TJOC est TTOC est 
 enim Cor- X~X enim Cor- X X enim Cor- 
 pus meum.** pus meum. pus meum. 
 £t debent isia verba proferri cum 
 una spiritu et sub una prolatione, 
 nulla pausatione interposita.^'' Post 
 
 ^* " Hie non debet tangi hostia modo fractionis, sicut aliqui 
 fatui tangunt et male faciunt. Videtur tamen ex ordine ver- 
 borum quod prius debet frangi quam consecrari cum dicat, 
 benedixit, fregit : per hsec verba videtur quod prius est fractio 
 quam consecratio. Sed ecclesia prius consecr^t quam fran- 
 git : sic aliter facit ecclesia quam Christus fecit ; et sic ec- 
 clesia videtur errare et per consequens delinquit. Solutio. 
 Dicendum est, quod ecclesia non delinquit ; quia Christus 
 post consecrationem et benedictionem fr^t ; licet ordo ver- 
 borum aliter sonat." Manuale Sarum. 
 
 The elevation of the host at this time, before consecration, 
 was a rite peculiar to the churches of Sarum, Bangor, and 
 York. The Hereford rubric does not order an elevation ; 
 nor has it been admitted into the Roman use. There is a 
 very proper and obvious reason why elevation should not be 
 ordered before consecration ; ill-taught people among the 
 laity might naturally fall into the error of untimely adoration. 
 
 ^^ " Dedit discipulis suis." Miss. Leofr. 
 
 ^* " Haec conjunctio enim non est de substantia formae, sed 
 
Canon agigsae, 135 
 
 Herford. Rom. 
 
 et elevatis oculis in ccelum, ad te Deum Patrem suum 
 omnipotentem, tibi gratias agens, 
 signet hostiam : signat super hostiam : 
 
 bene ^ dixit, (ac, Herf.) fregit, deditque discipulis suis, 
 dicens, Accipite et manducate ex hoc omnes. 
 
 Inclinet se ad hostiam, et Tenens ambabus manibus 
 distincte dicat: hostiam inter indices et pol- 
 
 lices, profert verba conse- 
 crationis secrete, distincte, 
 et attente: 
 
 HOC est enim Corpus T T OC est enim Corpus 
 meum. xTx. meum. 
 
 Et debent ista verba pro- Prolatis verbis consecra- 
 ferri tarn, sub uno spiritu tionis, statim hostiam conr- 
 quam. sub una prolatione, secratam genufiexus ado- 
 
 de bene esse, unde non debet omitti. Aliud namque est 
 forma necessaria ; aliud est forma debita." Lyndwood, lib. 3. 
 tit. 33, Ad excitandos, verb, consecratione. 
 
 ^'' Very anciently both in the eastern and the western 
 churches these words were pronounced so that the people, 
 at least those who were near, might hear and answer, Amen. 
 This is according to the doctrine of the apostle, i Cor. 
 xiv. 16, and is acknowledged by all the ritualists of any 
 authority whatever. St. Ambrose says : " Ante consecra- 
 tionem aliud dicitur, post consecrationem sanguis nuncupatur. 
 Et tu dicis Amen, hoc est, verum est." Liber de mysteriis, 
 cap. ix. 54 ; Opera, torn. ii. p. 340. Cardinal Bona cites this 
 and another place from Florus [Expositio m-issce), a writer of 
 the ninth century: after which time he supposes the practice 
 fell into disuse " quia post Florum, ejus mentionem non re- 
 peri apud aevi posterioris scriptores." Tom. iii. p. 276. 
 Georgius, de liturg. pontif. tom. iii. p. 68, adds some further 
 authorities upon the point, Tertullian, St. Augustine, and 
 Paschasius Radbert : which he allows are clear for the custom 
 
136 Canon d^isssiz* 
 
 Sarum. Bangor. Ebor. 
 
 /lac verda^^ {mc/tnei se sacerdos ad 
 hostiam et, Bangor.) elevet ^^ eavz stt- 
 
 in those ages of the Milan, African, and Gallican churches ; 
 but does not admit that according to the Roman use the 
 words were said otherwise than secretly, or that "Amen" 
 was answered (as I have remarked above) until the end of 
 the canon. 
 
 ^' " In many of the later editions, after heec verba, there is 
 added ' inclinat se sacerdos ad hostiam, et.' After the recon- 
 ciliation with Rome in the reign of queen Mary there is a 
 further addition in the missal, as printed in 1554— for the 
 first time in any service book printed in England — of the 
 words ' et capite inclinato illam adoret.'" Canon Simmons, 
 note to Layfolks mass book, p. 383. 
 
 ^ "Whenne they here the belle rynge, 
 To that holy sakerynge, 
 
 Teche hem knele downe bothe yonge and olde, 
 And bothe here hondes vp to holde, 
 And say thenne in thys manere, 
 Feyre and softely wyth owte bere [noise], 
 Jhesu, lorde, welcome thow be 
 In forme of bred as I the se," &c. 
 
 MS. Cotton. Claudius A. 2. fol. 130. 
 In the year 1556 one of the injunctions issued by cardinal 
 Pole was directed against the neglect of old practices, and the 
 consequent irreverence which had spread amongst the people 
 during the wild times of Edward the sixth : " Item, that all 
 parisheners shall at the time of elevation reverentlie knele 
 in souche places of the churche, where they male both see 
 and worshippe the blessed sacrament, not lurking behinde 
 pillars, or holdinge downe their heads, or otherwise unre- 
 verently behavinge themselves at that time in especiall." 
 Concil. tom. iv. p. 147. 
 
 Among the innumerable questions which theologians have 
 discussed relating to the blessed eucharist is this : whether 
 the bread is consecrated and becomes the Body of Christ 
 without any consecration of the chalice. It has been decided 
 by the greatest authorities that the bread is validly conse- 
 crated, " forma enim consecrationis panis neque quoad signi- 
 
Canon ^ifisae* 137 
 
 Herford. Rom. 
 
 nulla pausatione interpo- rat:^^ surgii, ostendit po- 
 stta. Tunc elevet corpus ptdo, reponit super corpo- 
 
 ficatum, neque quoad efficaciam pendet a forma consecrationis 
 vini." But such a consecration, though valid, is not lawful : 
 and a priest who so consecrates " magno se peccato astrin- 
 geret." Benedict XIV. torn. ix. p. 318, who cites Andreas 
 Zuccherius, Suarez, Aquinas, and Sylvius. He quotes also 
 the following from St. Bernard, ep. 69, whose argument does 
 not appear however to be convincing, because our blessed 
 Lord did not consecrate bread only and we can have no right 
 to theorise upon the supposition that He did. St. Bernard's 
 words are : " Puto enim, quod si Dominus post factum de 
 pane suum corpus, vini consecrationem placuisset aliquandiu 
 intermittere, aut certe penitus omittere : nihilominus corpus 
 mansisset quod fecerat, nee factis facienda praescriberent. 
 Nee nego panem et vinum aqua quidem mixtum simul debere 
 apponi : quin potius assero, haud aliter debere fieri. Sed 
 aliud est culpare negligentiam, aliud negare efificaciam. Aliud, 
 inquam, est quod causamur non bene quidpiam fieri, et aliud 
 quod mentimur nee fieri." This epistle was written upon 
 an occasion of the chalice not being consecrated through 
 negligence. 
 
 ^ {Elevet^ No mention of the elevation is made by the 
 early ritualists, Alcuin, or Amalarius, or Walafrid Strabo, or 
 Micrologus ; nor is there any allusion to it in the old ordines 
 Romani, or the sacramentaries of Gelasius or Gregory. It 
 is commonly said that the first order was based upon the 
 decree of the council of Lateran (about transubstantiation) 
 under Innocent III. But there is no doubt that in some 
 churches elevation was already the practice. It is not proved 
 by the passage from Ivo Carnotensis which cardinal Bona 
 cites, lib. a. xiij. a, because Ivo does not even speak of it : 
 but the following canon seems clear which Georgius, de liturg. 
 pont. tom. iii. 7 a, has brought forward. A council at Paris, 
 A.D. 1188, ordered thus: 'Prsecipitur presbyteris, ut cum in 
 canone missae incoeperint, qui fridie quam pateretur, tenentes 
 hostiam, ne elevent eam statim nimis alte, ita quod possit ab 
 omnibus videri a populo, sed quasi ante pectus detineant, 
 donee dixerint, Hoc est corpus meum; et tunc elevent eam, 
 
138 Canon ^iggae. 
 
 Sarum, Bangor. Ebor. 
 
 pra frontem,^^ ut possit a populo vi- 
 deri:^^ et reverenter illud\eam, Ban- 
 
 ut possit ab omnibus videri." The same author cites one or 
 two others of about the same date. See also Durant, de 
 ritibus, lib. ii. cap. 40, and Durand, lib. iv. cap. 41, and Sala's 
 notes to Bona, torn. iii. p. 283. 
 
 The canon of the council of Paris, above, has reference to 
 a practice which about the thirteenth century was common in 
 some places, for the priest to elevate before he had finished 
 the words of consecration. The synod of Exeter, A.D. 1287, 
 has a canon upon this point : " Quia vero per haec verba. 
 Hoc est enim corpus meum, et non per alia, panis transub- 
 stantiatur in corpus Christi, prius hostiam non levet sacerdos 
 donee ista plene protulerit verba, ne pro creatore creatura a 
 populo veneretur." The canon goes on to explain what is to 
 be done immediately after the consecration : " Hostia autem 
 ita levetur in altum, ut a fidelibus circumstantibus valeat in- 
 tueri ; per hoc enim fidelium devotio excitatur, et fidei meri- 
 tum suscipiat incrementum." Then follows a caution, which 
 would not be always out of place now-a-days, against a style 
 of exaggerated reverence which is rather an irreverence : 
 "parochiani vero solicite exhortentur, ut in elevatione cor- 
 poris Christi non irreverenter se inclinent, sed genua flectant, 
 et creatorem suum adorent omni devotione et reverentia." 
 Concilia, tom. ii. p. 132. 
 
 At this time the sacring bell was rung : how much oftener 
 in the service in mediaeval times it is not possible to decide. 
 The English canons refer only, so far as I remember, to the 
 ringing after the consecration. For example, a synod at 
 Worcester in 1240 : " Cum autem in celebratione missse 
 corpus Domini per manus sacerdotum in altum erigitur, cam- 
 panella pulsetur." Concil. tom. i. p. 667. The usual practice 
 of the Roman catholic Church in England is to ring thrice 
 at the sanctus, once at the words " Hanc igitur oblationem," 
 three times at the elevation of the host, three times at the 
 elevation of the chalice, and three times at the Domine non 
 sum dignus. 
 
 The bell to be rung according to the order of archbishop 
 Peckham's constitution was the bell which was fixed outside 
 
Canon agfgoae, ^39 
 
 Herford. Rom. 
 
 Chrtsti in altum ut vide- rale, iterum adorat: et 
 'atur ab omnibus. Nee ni- non disjungit pollices et 
 
 the church, commonly gver the gable of the chancel : " In 
 elevatione corporis Christi ab una parte ad minus pulsentur 
 campanae ; ut populares, qui celebrationi missarum non valeant 
 interesse, ubicunque fuerint, sive in agris, sive in domibus, 
 flectant genua." On which Lyndwood observes : " Campance. 
 Non intelligas de pluribus illo tempore simul pulsandis in una 
 ecclesia, quia sufficit unam sonari. Et haec pulsatio fieri debet 
 de campanis illis quae longius possent audiri, quod satis patet 
 per rationem quae sequitur ;" lib. iii. tit. ai, verb, campanae. 
 We might probably conclude from this that Lyndwood ob- 
 jected to the use of the small bell over the chancel if there 
 were larger bells in the tower. But the practice, almost beyond 
 doubt, would be against his objection ; and for one very com- 
 mon reason, namely, the tone of the " sacring bell " would be 
 well known and the purpose of ringing it easily recognised. 
 
 In the British museum among the Harleian manuscripts (no. 
 955) is a volume of occasional prayers, collects, antiphons, &c. 
 There are in it many indulgences granted to the monastery 
 of Sion, to which the book formerly belonged ; and one of 
 them is this : "Also he that saith at sakering time this prayer: 
 Ave verum corpus natum ex Maria virgine: vere passum, 
 immolatum in cruce pro homine : cujus latus perforatum vero 
 fluxit sanguine : esto nobis praegustatum, mortis in examine. 
 O Clemens : O pie : O dulcis Jesu fili Mariae, nobis peccato- 
 ribus quaesumus miserere. Amen, he schall haue .CCC. dales 
 of pardon'' Lyndwood tells us that he used this prayer. 
 
 The reader cannot but observe that the above is in a 
 rhyming metre : but I have not altered the arrangement of 
 the manuscript. It is a famous antiphon : and sometimes is 
 found with variations, especially, 
 
 " Cujus latus perforatum, 
 Unda fluxit et sanguine." 
 
 31 " Et caveat ne nimis diu teneat earn, nee aliquo modo 
 corpus Christi osculetur, nee super oculos ponat, sicut solent 
 quidam stulti facere, nee aliquam partem corporis ullo modo 
 tangere debet, nisi tantum digitis ad hoc specialiter conse- 
 cratis." Manuale Sar. 
 
140 Canon 0@i0gae, 
 
 Sarum, Bangor. 
 
 gor.) reponat ante calicem in modum 
 cruets per eandem facta. Et tunc 
 discooperiat calicem et teneat inter 
 manus suas non disjungendo pollicem 
 ab indice: nisidum facit benedictiones 
 tantum, ita dicens : 
 
 Ebor. 
 
 Hie discooperiat 
 calicem, et teneat 
 inter manus suas 
 non disjungendo 
 pollicem ab irir 
 dice : 
 
 s 
 
 I MI LI modo posteaquam ccenatum est, 
 
 accipiens et hunc'^ preeclarum calicem in sanctas ac 
 venerabiles manus suas : item tibi, Hie inclinet se di- 
 cens, gratias agens, 
 
 ^^ " Moneantur laici, quod reverenter se habeant in conse- 
 cratione eucharistiae, et flectant genua ; maxime in tempore 
 illo, quando, post elevationem eucharistiae, hostia sacra di- 
 mittitur." Concilium Dunelmense, A.D. i2ao. "Cum autem 
 in celebratione missae corpus Domini per manus sacerdotum 
 in altum erigitur, campanella pulsetur, ut per hoc devotio 
 torpentium excitetur, ac aliorum charitas fortius inflammetur." 
 Constit. W. de Cantilup. Wigom. episc. A. D. 1240. "Sacer- 
 dos vero quilibet frequenter doceat plebem suam, ut cum in 
 celebratione missarum elevatur hostia salutaris, se reverenter 
 inclinet." Stat, synod. Norvic. episc. A.D. 1257. "In ele- 
 vatione vero ipsius corporis Domini pulsetur campana in uno 
 latere, ut popularesj quibus celebrationi missarum non vacat 
 
Canon ^ie&nz* 
 
 141 
 
 Herford. 
 
 mts diu teneat elevahim : 
 sed statim reponat illud in 
 locum suum. Nee aliquo 
 modo corpus Christi oscule- 
 tur : nee ab aliqua parte 
 corpus Christi tangi debet : 
 nisi tantum digitis ad hoc 
 specialiter consecratis. Et 
 ex tunc illos digitos cum qui- 
 bus levavit corpus Christi 
 teneat junctos usque ad ab- 
 lutionem, nisi cum necesse 
 fuerit. Post hcBC cum aliis 
 digitis discooperiat calicem, 
 et teneat eum per m,edium, 
 et dicat : 
 
 Rom. 
 
 indices, nisi quando hostia 
 tractanda est, usque ad ab- 
 lutionem digitorum. Tunc 
 detecto calice, dicit : 
 
 SI MI LI modo postea- 
 quam coenatum est, 
 
 S' 
 
 IMILI modo post- 
 quam coenatum est, 
 ajnbabus manibus accipit 
 calicem, 
 accipiens et hunc praeclarum calicem in sanctas ac ve- 
 nerabiles manus suas : (erigat sursum oculos dicens, 
 Herf.) item tibi gratias agens. 
 
 quotidie interesse, ubicunque fuerint, seu in agris, seu in 
 domibus, flectant genua." Constit. J oh. Peckham. A.D. 1281. 
 " Hostia autem ita levetur in altum, ut a fidelibus circum- 
 stantibus valeat intueri." Synodus Exon. A. D. 1^87. These 
 are but a few out of many orders to the Hke effect which 
 might be collected from the Concilia. See also Lyndwood, 
 Provinciate, lib. iii. tit. 23, Altissimus. 
 
 ^^ " Adde etiam, quod unus idemque calix est, quern 
 Christus post coenam consecravit, et quem nunc ecclesia 
 consecrat : nisi enim unus idemque foret, in canone (ait Odo 
 Cameracensis) non diceretur, Simili modo . . . et hunc prce- 
 clarum calicem" &c. Angelo Rocca, Opera, tom. i. p. 16. 
 Compare also the Gemma animce : " Idem calix est in mys- 
 
142 Canon 9^is^at, 
 
 Sarum, Bangor. Ebor. 
 
 bene 4" dixit," deditque discipulis suis,*^ dicens : Ac- 
 
 cipite et bibite ex eo omnes. 
 
 Hie elevet sacerdos parumper calicem, 
 
 ita dicens : 
 
 HIC est enim calix Sanguinis mei, novi et seterni 
 testamenti : mysterium fidei : qui pro vobis et 
 pro multis effundetur in remissionem peccatorum. 
 Hie elevet calicem Hie elevet calicem Hie ekvet calicem 
 dicens: usque ad pectus usque ad caput 
 
 vel ultra caput dicens: 
 dicens : 
 
 terio, quem Christus in manibus tenuit, quatnvis in materia 
 metalli alius sit ;" cap. io6. 
 
 ^* "And so tho leuacioun thou be halde, 
 For that is he that iudas salde, 
 And sithen was scourged and don on rode, 
 And for mankynde there shad his blode, 
 And dyed and ros and went to heuen. 
 And yit shal come to deme us euen." 
 
 Lay folks mass book. 
 36 " dedjt discipulis suis." Miss. Leofr. 
 ^ {et cooperiendo. Herf.) There was a variety of practice as 
 to elevating the chalice, covered or uncovered. It would seem 
 that the use of the English church was to elevate uncovered. 
 Durand says : " Et est notandum, quod qusedam ecclesise 
 duas habent pallas corporales, et ibi elevatur calix coopertus 
 
 cum altera earum Aliae vero ecclesise unam tantum habent 
 
 pallam, et ibi elevatur discoopertus absque velamine ;" lib. iv. 
 cap. 42. 30. St. Anselm speaks upon the question in his 
 reply to Walerannus : who had complained of the usage con- 
 trary to that of his own church (Newemburgh). " Quod vero 
 nonnulli" (says the archbishop of Canterbury) "ab initio caHcem 
 operiunt, quidam corporali, alii panno complicato propter cus- 
 
Canon 8©f00ae. 143 
 
 Herford. Rom. 
 
 signet calicem dicens : sinistra ienens calicem, dex- 
 
 ter a signal super eum, 
 bene>5«dixit, deditque (dedit, Herf.) discipulis suis, di- 
 cens, Accipite et bibite ex eo omnes. 
 Elevet aliquantulum, cali- Profert verba consecratio- 
 cem et aperte dicat : nis secrete super calicem, te- 
 
 nens ilium parum elevatum. 
 
 HI C 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 al- Prolatis verbis consecratio- 
 tum ut videatur ab omni- nis, deponit calicem super 
 bus, et statim reponat cali- corporate, et dicens secrete: 
 cem, in locum suum, et co- 
 operiendo ^^ eum dicat : 
 
 todiam immunditiae ; nee nudum dimittunt calicem, sicut 
 Christus nudus crucifixus est, ut sicut significatis, ostenderet se 
 mundo revelatum : non magis intelligo eos debere reprehendi 
 propter nuditatem Christi, quae non significant (stc) ab illis in 
 sacrificando ; quam quia non demonstrant in eodem sacrificio, 
 eum esse crucifixum extra civitatem, extra domum, et sub 
 nudo ccelo. . . . Neque conjectare possum cur potius curan- 
 dum sit, ne panno operiatur sacrificium, quia Christus nudus 
 passus est ; quam ne sub tecto, vel intra civitatem fiat, quo- 
 niam Christus sub nudo ccelo extra civitatem passus est. Si 
 autem usus non habet, ut extra tectum fiat propter pertur- 
 bationes aeris ; simili causa videtur ut calix in sacrificando 
 non discooperiatur, propter quasdam quae contingere possunt 
 incommoditates. Tutius itaque et diligentius puto ut calix, 
 ne aut musca, aut aliquid indecens in ilium cadat (quod saepe 
 contigisse cognovimus) operiatur : quia discoopertus contin- 
 gentibus immunditiis exponatur." Opera, p. 139. Hence it 
 would seem that in St. Anselm's time the custom of England 
 was different from that of after-years, unless the church of 
 Canterbury varied in this respect from the churches of Salis- 
 bury, York, &c. But we must not forget that the archbishop 
 was not deciding the question. 
 
144 Canon a^tdgae* 
 
 Sarum. Bangor, Ebor. 
 
 H^C quotiescumque feceritis, in mei memoriam 
 facietis. 
 Hie reponat calicem ^^ {super altar e in Deponat calicem : 
 locum suum, et cooperiat, Bangor.) et 
 elevet brachia {sua extendendo, Ban- 
 gor.) in modum crucis,junctis digitis 
 usque ad hcec verba de tuis donis : 
 dicens hoc modo : 
 
 UNDE et memores, Domine, nos servi tui, (tui 
 servi,^* Bangor, et Ebor.) sed et plebs tua sancta, 
 ejusdem^' Christi Filii tui Domini Dei nostri tarn 
 beatae passionis, necnon et ab inferis resurrectionis, sed 
 et in coelos gloriosae ascensionis, offerimus praeclarse 
 majestati tuae de tuis donis ac datis, 
 
 Hie signet ter ul- 
 tra hostiam et ca- 
 licem simul: 
 HOSTIAM pu>i«ram,*" hostiam sanc>i<tam, hostiam 
 imma»i«culatam : {Hie hostiam tantum: Bangor.) 
 
 ^■^ " Et fricet digitos suos ultra calicem propter micas, et 
 cooperiat calicem." Manuale Sar. 
 
 ^* " tui servi." Miss. Leofr. 
 
 ^' Ejusdem : omitted in Miss. Leofr. 
 
 *" The number of crosses made during the mass, according 
 to the rubrics of the old English uses, was somewhat large : 
 and they are as many, at least, in number according to the 
 present use of the Roman catholic church. Beyond ques- 
 tion there were not so many in primitive times nor in the 
 centuries which immediately followed. They gradually in- 
 creased ; and we ought to believe that, equally beyond ques- 
 tion, none was added without what was supposed to be a 
 proper reason and sufficient symbolical meaning. Amalarius, 
 writing in the ninth century, says, " Caeterum de crucibus, 
 quas solemus diverso modo facere super panem et vinum non 
 est quid dicam, cur tali et in tali loco figantur, vel quare 
 
Canon ^iggae. 145 
 
 Herford. Rom. 
 
 H^C quotiescumque feceritis, in mei memoriam 
 facietis. 
 Tunc extendat brachia sua Genuflexus adorat, surgit, 
 in modum crucifixi et di- ostendit populo, deponit, co- 
 ^^^•" operit, et iterum adorat. 
 
 Deinde disjunctis manibus 
 dicit : 
 
 UN D E et memores, Domine, nos tui servi, (servi 
 tui, Rom.) sed et plebs tua sancta, (ejusdem, 
 Rom.) Christi Filii tui Domini (Dei, Herf.) nostri tarn 
 beatse passionis, necnon et ab inferis resurrectionis, sed 
 et in coelos gloriosae ascensionis, {Tunc teneat brachia 
 ut prius et dicat, Herf.) offerimus prseclarae majestati 
 tuae de tuis donis ac datis, 
 signet calicem ter : *" jungit manus, et signat ter 
 
 super kostiam et calicem si- 
 
 mul, 
 
 HOSTI AM >i« puram, hostiam >i< sanctam, hostiam 
 >i<immaculatam. 
 
 plures in aliquo vel pauciores in aliquo. Si Dominus quando 
 benedixit panem fecisset crucis signaculum, ipsi norunt qui prae- 
 sentes fuerunt, praesertim cum nondum erat erectum vexillum 
 sanctae crucis." £>e eccl. off. lib. 3. cap. 34. The editor puts in 
 the margin as a side-note, "de crucibus cur et quot fiant in 
 sacrificio, non est curiose disceptandum." Amalarius pre- 
 sently continues: "Videtur mihi, si semel fuerit facta crux 
 super panem et vinum posse sufficere, quia Dominus semel 
 crucifixus est. Non ab re est si bis figatur, quia pro duobus 
 populis fixus est Christus." 
 
 In examining early manuscripts the absence of many of the 
 crosses which are found in missals of the fourteenth and 
 fifteenth centuries must often be remarked. Whether some 
 others were signed, nevertheless, in the actual celebration — 
 the priest recollecting what should be done instead of re- 
 ferring to his book — must remain doubtful. It cannot be 
 
 L 
 
146 Canon e^ismt, 
 
 Sarum. Bangor. Ebor. 
 
 Panem sane 4" turn vitae eeternae, et ca«i<licem salutis 
 perpetuae. 
 
 Hie respiciat sor 
 crijicium dicens : 
 
 SUPRA quae*^ propitio ac sereno vultu respicere 
 digneris : et accepta habere, sicuti accepta habere 
 dignatus es munera pueri tui justi Abel, et sacrificium 
 patriarchse nostri Abrahae: et quod tibi obtuHt sum- 
 mus sacerdos tuus Melchisedech, sanctum sacrificium, 
 immaculatam hostiam. 
 
 J/ic sacerdos corpoYe inclinato*^ et Hie cerporeincli- 
 cancellatis manibus dicat: nato et cancellatis 
 
 inanibtis dicat: 
 
 SUPPLICES te rogamus, omnipotens Deus: jube 
 hsec perferri per manus sancti angeli tui** in 
 subHme altare tuum, in conspectu divinae ttiajestatis 
 tuae : ut quotquot, 
 
 denied that the further we go back the shorter and fewer 
 are all the rubrics, and the priest left more in dependence 
 on his memory of the proper rites or ceremonies. 
 
 " " Haec oratio est antiquissima ; reperitur enim in Uturgiis 
 SS. Petri et Basilii, necnon in opere auctoris qusestionum 
 novi et veteris testament!, quod inter opera S. Augustini 
 recensetur. Ultima tamen verba 'sanctum sacrificium, im- 
 maculatam hostiam ' sunt institutionis recentioris ; tribuuntur 
 enim Leoni magno, qui floruit saeculo v." Romsde, Opera lit. 
 tom. 4. p. a6o. 
 
 *^ {Corpore incUnata.) Upon this gesture all the liturgies 
 agree ; and the old ritualists speak of it as to be observed 
 before a prayer which was always looked upon as full of 
 mystery. Amalarius says: "Sacerdos inclinat se, et hoc, 
 quod vice Christi immolatum est, Deo Patri commendat;" 
 
Canon 9^is&nt, 147 
 
 Herford, Rom. 
 
 stg-nei solum Corpus: signal semel super hostiam, 
 
 el semel super calicem : 
 
 PANEM >J< sanctum vitae aeternae, (signet calicem, 
 Herf.) et calicem (»I< Rom.) salutis perpetuae. 
 Tunc erigat brctckia sua ut Extensis manibus prosequi- 
 prius et dicat : tur : 
 
 SUPRA quae propitio ac sereno vultu respicere 
 digneris : et accepta habere, sicuti accepta habere 
 dignatus es munera pueri tui justi Abel, et sacrifiicium 
 patriarchae nostri Abrahae : et quod tibi obtulit sum- 
 mus sacerdos tuus Melchisedech, sanctum sacrificium, 
 immaculatam hostiam. 
 
 Tunc cancellatis brachiis in Profunde inclinatus junc- 
 modum crucis inclinet se de- lis manibus et super altare 
 vote sacerdos ad altare, di- positis, dicit : 
 cendo : 
 
 SUPPLICES te rogamus, omnipotens Deus : jube 
 haec perferri per manus sancti angeli tui*^ in 
 sublime altare tuum, in conspectu divinae majestatis 
 tuae : ut quotquot, 
 
 lib. iii. cap. xxv. So also Honorius, lib. i. cap. xlvj ; In- 
 nocent III, lib. V. cap. V ; Hugo Victorinus, lib. ii. cap. xxxiv, 
 and many others. 
 
 Compare the prayer in the Clementine liturgy, beginning 
 'Ert Koi en bir]d&iJi,ev, k.t.X. 
 
 43 (J'er manus sancti angeli tui.) There is a great variety 
 of opinion upon the meaning of this passage in this very 
 ancient prayer. Pope Innocent has said well: "tantae sunt 
 profunditatis haec verba, ut nulla acies humani ingenii tanta 
 sit, ut ea penetrare possit." And again, according to another 
 great pope, quoted also by the rituaUsts : " quis enim fidelium 
 habere dubium possit in ipsa immolationis hora ad sacer- 
 dotis vocem ccelos aperiri, in Ulo Jesu Christ! mysterio an- 
 gelorum choros adesse, summis una sociari, terrena coelestibus 
 jungi," &c. 
 
 L 2 
 
148 Canon a^iietdae. 
 
 Sarum. Bangor. Ebor. 
 
 Hie erigens se osculetur altare a dex- Osculetur altar e 
 tris sacrificii dicens : a dextris sacrifi- 
 
 cii: 
 ex hac altaris participatione, sacrosanctum Filii tui 
 coniipus et san>i<guinem sumpserimus : 
 
 omni {kic signet se infaciem dicens, Sar.) bene»i«dictione 
 ccelesti et gratia repleamur. Per eundem (Christum, 
 Sar. et Bangor.) Dominum nostrum. (Amen, Sar.) 
 Hie oretpro mor- Hie oret cogitan- Hie oretpro mor- 
 tuis: do pro mortuis tuis: 
 
 dicens hoc modo : 
 
 MEMENTO" etiam, Domine,** (animarum, Sar.) 
 famulorum famularumque tuarum (N. et N.** 
 Sar, et Bangor.) (N. Ebor.)*'' qui nos praecesserunt cum 
 signo fidei, et dormiunt in somno pads. 
 
 *4 "When thou has made this orison, 
 Then shal thou with deuocion. 
 Make thi prayeres in that stede. 
 For alle thi frendes that are dede: 
 And for alle cristen soules sake, 
 Swilk prayere shal thou make." 
 
 Layfolks mass book. 
 
Canon es^inmt* 149 
 
 Herford. Rom. 
 
 Erigat se, et osculetur al- Osctclatur altare : 
 tare dicendo : 
 
 ex hac altaris participatione, sacrosanctum Filii tui, 
 
 Signet corpus, jungit manus, et signat se- 
 
 CO R »J< P U S , mel super hostiam, et semel 
 
 super calicem, 
 signet calicem, 
 
 et sangui >I« nem sumpseri- /^^OR>J<PUS et san- 
 mus, \„_y ■^ guinem sumpseri- 
 
 mus, 
 signet seipsum, seipsum signat, 
 
 omni bene ^ dictione coelesti et gratia repleamur. Per 
 eundem Christum Dominum nostrum. Amen. 
 
 Erigat brachia et dicat : Commemoratio pro defunc- 
 
 tis. 
 
 MEMENTO etiam, Domine, famulorum famula- 
 rumque tuarum (Hie oret pro defunctis in corde 
 suo et postea dicat, Herf. N. et N. Rom.) qui nos prae- 
 cesserunt cum signo fidei, et dormiunt in somno pacis. 
 
 Jungit manus, orat ali- 
 quantuluTn pro iis defunc- 
 tis, pro quibus or are inten- 
 dit, deinde extensis manibus 
 prosequitur : 
 
 *^ The Bangor pontifical also omits "animarum." 
 *^ "■ Hie oret sacerdos cogitando pro defunctis." Manuale 
 Sar. 
 
 *7 " illorum et illarum." Miss, Leofr. 
 
150 Canon d^ismc, 
 
 Sarum. Bangor. Ebor. 
 
 IPSIS ^* Domine, et omnibus in Christo quiescenti- 
 bus, locum refrigerii, lucis et pacis, ut indulgeas, 
 deprecamur. Per eundem Christum Dominum nos- 
 trum. Amen. 
 
 I/u percutiat pectus suum {semel, Sar. et Bangor.) di- 
 cens: 
 
 NOBIS quoque peccatoribus famulis tuis, de mul- 
 titudine miserationum tuarum sperantibus, par- 
 tem aliquam et societatem donare digneris cum tuis 
 Sanctis apostolis et martyribus : cum Joanne, Ste- 
 phano,°" Matthia, Barnaba, Ignatio, Alexandro, Mar- 
 cellino, Petro, Felicitate, Perpetua, Agatha, Lucia, 
 Agnete, Caecilia, Anastasia, et®^ (cum, Sarum et Ebor.) 
 omnibus Sanctis tuis: intra quorum nos consortium, 
 non sestimator meriti, sed veniae, quaesumus, largitor 
 admitte. Per Christum Dominum nostrum. 
 
 Hie discooperiat 
 calicem dicens: 
 irjER quem hsec omnia, Domine, semper bona creas, 
 
 Hie sacerdos ter Hie signet ter ca- 
 signet ealicem di- licem coopertum 
 eens : dicens : 
 
 ** "Ipsis et omnibus, Domine, in Christo," &c. Miss. 
 Leofr. 
 
 ** The English rubrics do not specify this alteration of 
 voice, which applies only to the first three words, but it was 
 very anciently observed as Micrologus, cap. xvij, and Ama- 
 larius, lib. iii. cap. 26, both remark. Bede, whose testimony 
 is important, alludes to it as the usual practice in his day in 
 the English church ; tract, hi Luc. Pope Innocent, lib v. 
 Myster. misscB, cap. xij, and Durand, lib. iv. cap. 46, mention 
 the striking the breast 
 
 ^^ {Cum Joanne, Stephana, &c^ The martyrs, whose names 
 
Canon ^ie&az* 151 
 
 Herford. Rom. 
 
 I PS IS Domine, et omnibus in Christo quiescentibus, 
 locum refrigerii, lucis et pacis, ut indulgeas, deprC' 
 camur. Per eundem Christum Dominum nostrum. 
 Amen. 
 
 Hu tundat pectus dicendo: Manu dextera percutit sibi 
 
 pectus, elata parum wce^^ 
 dicens : 
 
 NOBIS quoque peccatoribus famulis tuis, de mul- 
 titudine miserationum tuarum sperantibus, par- 
 tem aliquam et societatem donare digneris cum tuis 
 Sanctis apostolis et martyribus : cum Joanne, Ste- 
 phano, Matthia, Barnaba, Ignatio, Alexandre, Mar- 
 cellino, Petro, Felicitate, Perpetua, Agatha, Lucia, 
 Agnete, Caecilia, Anastasia, et (cum, Herford.) omni- 
 bus Sanctis tuis : intra quorum nos consortium, non 
 aestimator meriti, sed venise, qusesumus, largitor ad- 
 mitte. (yungit manus, Rom.) Per Christum Domi- 
 num nostrum. (Amen, Herf.) 
 
 T) ER quern hsec omnia, Domine, semper bona creas, 
 
 Faciat signacula ter dicen- Signat ter super hostiam, et 
 do : calicem simul, dicens : 
 
 are especially commemorated here, are not of one but of several 
 classes. Evangelists, deacons, apostles, disciples, bishops, 
 popes, priests, exorcists, the married and the virgin states, are 
 all included. The only name which requires a remark is that 
 of St. John : many ritualists explain that it refers to St. John 
 the baptist, who is especially commemorated in this place 
 in the liturgies of St. Basil and St. Chrysostom. On the other 
 hand the opinion given in the Gemma animcB (lib. i. cap. 107) 
 seems the most reasonable, that the evangelist St. John is 
 meant. 
 
 " " Et cum omnibus." Miss. Leofr. 
 
152 Canon ^iggae. 
 
 Sarum. Bangor. Ebor. 
 
 SANCTIS PICAS, vivi^ficas, bene * dicis, at 
 praestas nobis. 
 Hie sacerdos discooperiat calicem et 
 facial signaculum crucis cuvt hostia 
 quinquies: prima ultra calicem ex 
 utraque parte, secundo calici czquale, 
 tertio infra calicem, quarto sicut 
 primo, quinto ante calicem, :^'^ 
 
 I ER ip ^ sum, et cum ip >i< so, et in ip ^ so 
 
 est tibi Deo Patri omnipo ^ tenti, in unitate Spiritus -^ 
 sancti omnis honor et gloria. 
 
 Hie cooperiat sa- 
 cerdos calicem, et 
 teneat manus suas 
 super altare us- 
 que dum dicitur 
 Pater noster, ita 
 dicens : 
 
 PER omnia saecula saeculorum.^^ (Amen, Sarum. 
 Oremus, Bangor, et Ebor.)^* Praeceptis salutari- 
 bus moniti, et divina institutione formati, audemus di- 
 cere :®^ 
 
 *^ " Interim vero diaconus a dextris sacerdotis assistat, 
 manibus prius lotis, eique in corporalibus sustinendis sub- 
 ministret, et in recessu deosculetur altare et humerum sacer- 
 dotis dextrum, sacerdote sic dicente." Man. Sar. 
 ^^ " Loke pater noster thou be prayande, 
 Ay to thou here tho priste be sayande. 
 
Herford. 
 
 SANCTI^FICAS, 
 prsestas nobis. 
 Tunc detegat calicem et 
 teneat eum cum sinistra 
 manu : et signet eum quater 
 cum, corpore Christi hoc 
 modo. Prima faciat lar- 
 gam crucem, supra calicem 
 dicendo : 
 
 PE R >i< ipsum : cBqualem 
 calici: et cum ^ ipso : 
 infra calicem : et in >Ii ip- 
 so : iterum largain ut pri- 
 ma : est tibi Deo ^ Patri 
 omnipotenti, ante calicem, 
 in unitate Spiritus »J« sancti 
 omnis honor et gloria. 
 
 Tunc reponat corpus in lo- 
 cum, suum et cooperiat cali- 
 cem: et ponat manus super 
 altare et dicat : 
 
 Canon e^isme, 153 
 
 Rom. 
 vivi»I<ficas, bene >I« dicis, et 
 
 Discooperit calicem, genu- 
 flectit, accipit sacramentum, 
 dextera, tenens sinistra ca- 
 licem: signal cum hostia 
 ter a labio ad labium cali- 
 cis, dicens: 
 
 PER ipii«sum, et cum 
 ip ^ so, et in ip ■^ so, 
 bis signal inter calicem et 
 pectus, est tibi Deo Patri 
 »i< omnipotenti, in unitate 
 Spiritus ■^ sancti, elevans 
 parum calicem cum hostia, 
 dicit: omnis honor et glo- 
 ria. 
 
 Reponit hostiam, cooperit 
 calicem, genuflectit, surgit, 
 et dicit : 
 
 PER omnia saecula saeculorum. Amen. Oremus. 
 Prseceptis salutaribus moniti, et divina institutione 
 formati, audemus dicere : 
 
 Per omnia saecula, al on hight. 
 Then I wolde thou stode up right: 
 For he wil saie with hegh steuen, 
 Pater noster to god of heuen : 
 Herken thou with gode wille. 
 And whils he saies, hold the stille: 
 
154 Canon sgisgae. 
 
 Sarum. Bangor, Ebor. 
 
 Hie CLCcipiat diaconus patenam, earn- 
 que a dextris sacerdotis extento bra^ 
 chio in altum usque Da propitius 
 discoopertam^^ teneat. Hie elevet 
 manus sacerdos dicensy 
 
 PAT E R noster, qui es in coelis : sanctificetur no- 
 men tuum : adveniat regnum tuum : fiat volun- 
 tas tua, sicut in cceIo, et in terra. Panem nostrum 
 quotidianum da nobis hodie : et dimitte nobis debita 
 nostra, sicut et nos dimittimus debitoribus nostris. Et 
 ne nos inducas in tentationem. {Chorus respondeat, 
 Sar.) Sed libera nos a malo. 
 
 Bot answere at temptacionem, 
 Set libera nos a malo, amen." 
 
 Layfolks mass book. 
 
 ^* " R. Amen. Oremus." Miss. Leofr. " Amen. Oremus." 
 Bangor pontifical. 
 
 *^ " De oratione dominica in missa recitata adeundi Aygus- 
 tinus {Epist. lix) ; Hieronymus adversus Pelagianos (lib. iii. 
 pag. 543, Paris) ; Cyrillus Hieros. {Cateck. mystag, v), et Gre- 
 gorius Turonensis (lib. ii. de miraculis S. Martini, cap. xxx, 
 et de Vitis. PP. cap. xvj)." Georgius, Liturg. Rom. pontif. 
 tom. iii. p. 109. The same author adds: "ritus dominicae 
 precationis dicendas ex S. Gregorio fuit, ut a solo celebrante 
 ea pronunciaretur. Alta voce recitari solebat, ac hujus ritus 
 rationem reddit Amalarius (lib. iii. cap. xxix). In Galliis mos 
 fuit, ut a populo oratio dominica repeteretur (Mabillon, de lit. 
 Gallic, lib. i. v. 22). Hie idem ritus apud Graecos etiam ser- 
 vabatur. In missa Mozarabum ad singuljis fere petitiones 
 populus respondebat, Amen. Hugo Victorinus auctor est 
 (lib. ii. xxxix) verba, Sed libera nos a malo, a choro dicta 
 fuisse. De voce Amen, in fine orationis dominicae veter- 
 rima expositio missae apud Martenium (tom. i. p. 451) haec 
 adnotat : Amen, inquit, signaculum orationis dominicae po- 
 suere, ubi fideliter possumus dicere, sequentem: Libera 
 nos" &c. 
 
Canon e^ismz* 155 
 
 Herford. Rom. 
 
 I/zc sacerdos elevet sursum Extendit manus. 
 brachia sua : 
 
 PAT E R noster, qui es in coelis : sanctificetur no- 
 men tuum : adveniat regnum tuum : fiat volun- 
 tas tua, sicut in coelo, et in terra. Panem nostrum 
 quotidianum da nobis hodie : et dimitte nobis debita 
 nostra, sicut et nos dimittimus debitoribus nostris. Et 
 ne nos inducas in tentationem. (r. Rom.) Sed libera 
 nos a malo. 
 
 *^ (Discooperiam.) Vide note 83. p. 85. The reason why 
 it was now held uncovered is stated in the rubric of the modern 
 Paris missal that the people might know that the time of 
 communicating was close at hand. One of the prayers in the 
 Salisbury pontifical at the consecrating of a paten refers to 
 this especial use of it : " Consecrare digneris hanc patenam in 
 administrationem eucharistiae." See the office in the Monu- 
 menta ritualia, vol. i. p. 175. 
 
 ®' Very anciently the people joined with the priest here in 
 repeating aloud the whole of the Lord's prayer. This is clear 
 from a passage in St. Gregory of Tours : " factum est autem 
 cum dominica oratio diceretur, hsec aperto ore ccepit sanctam 
 orationem cum reliquis decantare." He is relating a miracle 
 worked in the case of a deaf woman ; de mirac. S. Martini, 
 1. ii. c. 30. This continued in the Gallic churches up to about 
 the eleventh century: for Ivo Carnotensis observes that by 
 these words "Praeceptis salutaribus," &c. the priest exhorts 
 the people to repeat this prayer with him. In the earliest 
 ages the use of the Lord's prayer was allowed only to those 
 who had been baptized : and in the old Ordo Romanus it was 
 taught upon the fourth day after the fourth Sunday in lent 
 to all who were about to be admitted to communion on the 
 easter eve. See Bona, tom. iii. p. 334. 
 
156 Canon d^issat* 
 
 Sarum. Bangor. Ebor. 
 
 Sacerdos priva- Sacerdos dicat: 
 tint : 
 AMEN." AMEN. AMEN. 
 
 ei siatim : 
 
 LIBERA nos, quaesumus Domine, ab omnibus 
 malis, praeteritis, praesentibus et futuris ; et inter- 
 cedente (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.).^" 
 I/tc committat di- 
 aconus patenam 
 sacerdoti deoscvr- 
 lans manum ejus: 
 et sacerdos deoscu- 
 letur patenam :^^ 
 posteaponat adsi- 
 nistrum oculum: 
 
 ** Amen : omitted in Miss. Leofr. 
 
 °' In many ancient missals and sacramentaries other names 
 of saints are to be found added here. The order edited by 
 Pamelius adds (for example) Cyriacus and Martinus. From 
 what Micrologus 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 sanc- 
 torum nomina annumerare non debemus, nisi quos in canone 
 invenimus antiquitus descriptos, excepto post Pater noster, 
 in ilia oratione ubi juxta ordinem quorumlibet sanctorum 
 nomina internumerare possumus." De ecc. observ. cap. xiij. 
 The prayer as it stands in the text is the same as in the Gre- 
 gorian and Gelasian sacramentaries. 
 
 *" This also is the reading of the Bangor pontifical. 
 
 ®^ " When \e. prest taketh the patent, and toucheth J>e hoost, 
 
Canon ^issac, 157 
 
 Herford, Rom. 
 
 Sacerdos secrete dicit : 
 
 AMEN. AMEN. 
 
 Deinde accipit patenam in- 
 ter indicem et medium di- 
 gitos, et dicit : 
 
 LIBERA nos, qusesumus Domine, ab omnibus 
 mails, praeteritis, praesentibus et futuris : et in- 
 tercedente (pro nobis, Herford.) beata et gloriosa sem- 
 per virgine Dei genitrice Maria, et (cum, Rom.) beatis 
 apostolis tuis Petro et Paulo, atque Andrea, cum 
 (et, Rom.) omnibus Sanctis (tuis, Herford.). 
 Tunc sumat patenam. cum Signat se cum, patena a 
 dextera manu, et tangat fronte ad pectus, et earn 
 ambos oculos suos cttm, ea osculatur: 
 et osculetur earn dicendo : 
 
 and kysseth it & saith, Da pacem, remember \& pease betwen 
 God & man which our saviour did meryte for us in his 
 gloriouse deth, reconsilynge us to his eternall father; and 
 Y is signifyed by the kysse of \& prest : and here note, the 
 prest kisseth thre tymes ; first the patent of ]7e chalice, as it 
 is seid, signifyeng Jjc pease bitwen gode and man ; second, 
 the chalice betokenyng |?e pese in mannes soule ; thrid the 
 pease [i.e. the pax] signifyeing \t. pease bitwen man and 
 man : and lyk as in the deth of our savyour thies thre peases 
 wor given to man, so by )»e meryte of )?e seid deth in every 
 oblacion of ]7e masse, every person that disposeth hymself 
 therto may have the seid thre graces of j^ese : )>erfor remytt 
 & forgive all displesures and dispose yourself at every masse 
 at J^is tyme in a charitable, contrite, and clene hart, to receive 
 your lorde spiritually by his grace." MS. Harl. 494. i. 69. 
 
158 Canon ^iseaz, 
 
 Sarum. Bangor. Ebor. 
 
 ddnde ad dexte- 
 rum : postea fa- 
 cial criicem cum 
 patena ultra car- 
 put: et tunc re- 
 ponat earn in lo- 
 cum suum dicens: 
 
 DA propitius pacem in diebus nostris : ut ope 
 misericordise tuae adjuti, et a peccato simus sem- 
 per liberi, et ab omni perturbatioae seciiri. 
 
 Hie discooperiat calicem, et sumat cor- 
 pus cum, inclinatione, transponens in 
 concavitate calicis, retinendo Interpol- 
 lices et indices, et frangat *^ in ires 
 partes,^^ {prima fractio, Bangor.) 
 dum dicitur: 
 
 *^ {Et frangat.) i.e. Corpus; as it is expressed with equal 
 plainness in the Hereford use. The Ambrosian missal has 
 a form still stronger than the old rubrics of the English 
 church : " Corpus tuum frangitur, Christe, calix benedicitur." 
 These expressions undeniably touch upon some <rf the most 
 mysterious of all Roman catholic doctrines connected with 
 the blessed eucharist ; and at one time efforts were made to 
 alter the wording of the Milan litui^. But no less unde- 
 niable is the truth as expressed in the well-known hymn, 
 Lauda Sion salvatorem : — 
 
 "Fracto demum Sacramento, 
 Ne vaciUes, sed memento 
 Tantum esse sub fragmento 
 Quantum toto tegitur. 
 Nulla rei fit scissura: 
 Signi tantum fit fractura. 
 Qua nee status, nee statura 
 Signati minuitur." 
 The " hostiam " of the Roman rubric means and can only 
 mean exactly what is meant by " corpus " in the old English 
 
Canon e^innae* 159 
 
 Herford. Rom. 
 
 DA propitius pacem in diebus nostris : ut ope mi- 
 sericordiae tuae adjuti {signet se cum ea et oscuh- 
 tur earn, iterum dicendo, Herford.), et a peccato simus 
 semper liberi, et ab omni perturbatione securi. 
 Tunc reponat patenam szt- Submittit patenam hostice, 
 per altar e, et discooperto discooperitcalicem,genuflec- 
 calice, sumat corpus Chris ti tit, surgit, accipit hostiam, 
 rever enter in manibus suis, frangit earn super calicem, 
 et supra Caliiem frangat per medium, dicens : 
 illud per medium, dicendo : 
 
 rubrics. The explanation of the terms is given by Benedict 
 XIV. in his work upon the mass : namely, that by " frangitur 
 corpus Christi " we are to understand " franguntur species ;" 
 lib. ii. cap. 23. 
 
 Compare the rubric in the Sarum office for Good Friday; 
 when, after the bringing back to the altar the host which had 
 been reserved in the sepulchre, the priest is thus directed : 
 "jDeinde dkat. Libera nos, quaesumus, et Da propitius. In 
 qua oratione dum dicitur per ■eundem, frangat corpus Domini 
 sicut solet fieri ^ceteris diebus," 
 
 ^^ {Et frangat in tres partes^ Upon this rite which Bona 
 calls as it indeed is " antiquissimus," and which may be traced 
 up to perhaps the apostolic age, I would recommend the 
 reader to consult the authors whom he cites ; also Bingham, 
 book XV. cap. iii, with 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 division into nine portions : 
 to which separate names are given, having reference to the 
 life, passions and glory of our blessed Saviour. 
 
i6o Canon a^igsae* 
 
 Sarum. Bangor. Ebor. 
 
 PER eumdem** Dominum nostrum J esum Christum 
 Filium tuum. 
 secunda fr actio : secunda fr actio : 
 
 Q 
 
 U I tecum vivit et regnat in unitate Spiritus sancti 
 Deus.*^ 
 
 Hie teneat duas fracturas in sinistra 
 ■manu: et tertiam fracturam in dex- 
 tera manu in summitate calicis, ita 
 dicens aperta voce : 
 
 PER omnia ssecula saeculorum.*^ T)ER omnia 
 Amen. X saecula sse- 
 
 culorum. 
 
 ** Eumdem : omitted in Miss. Leofr. 
 
 ®^ Deus : omitted in Miss. Leofr. 
 
 ®^ After this and before the "Pax domini" the ancient 
 episcopal benedictions were given. An account of them may- 
 be seen in the ritualists, although they no longer are used in 
 the Roman catholic church : I would refer the reader also to 
 my Dissertation on the service books, Monumenta ritualia, 
 vol. i, under the title " Benedictionale." 
 
 According to the Mozarabic missal priests were allowed to 
 give this benediction : and the eighteenth canon of the fourth 
 council of Toledo insists on their doing so : " Nonnulli sa- 
 cerdotes post dictam orationem dominicam statim communi- 
 cant et postea benedictionem populo dant : quod deinceps 
 interdicimus : sed post orationem dominicam, benedictio in 
 populum sequatur." MabiUon says that the same permission 
 existed very anciently in the Gallic liturgy; De lit. Gall. 
 lib. i. 4. 13. The reader will find one or two examples of 
 these episcopal benedictions in the Additional Notes, which 
 will enable him to judge of their general character. 
 
Canon e^ismz. i6i 
 
 Herford. Rom. 
 
 PER eundem Dominum nostrum Jesum Christum 
 Filium tuum. 
 £i tllam partem in dexter a Partem, quce in dexter a est, 
 manu frangat per medium ponit super patenam. De- 
 dtcendo: inde ex parte, ques in sinis- 
 
 tra remansit, frangit par- 
 ticulam, dicens : 
 
 QUI tecum vivit et regnat in unitate Spiritus sancti 
 Deus. 
 
 Remaneant duce partes in Aliammediam partem cum 
 sinistra manu : et tertia in ipsa sinistra ponit super 
 dextera, et dicat : patenam, et dextera tenens 
 
 particulam super calicem, 
 sinistra calicem., dicit: 
 
 PER omnia saecula sae- "T) ER omnia saecula sae- 
 culorum. Amen. \_ culorum. R. Amen. 
 
 The episcopal benedictions during mass are not unfre- 
 quently alluded to in ancient documents. For example : in 
 the year 1309 a solemn mass was celebrated before the 
 opening of the council of London: "Et est sciendum 
 quod Norwicensis, qui celebravit missam, dedit solemnem 
 benedictionem in missa." Wilkins, Concilia, torn. ii. p. 304. 
 Again, in the account of the mass before a provincial 
 synod in the same year we read : " In fine vero missae, 
 ante Agnus Dei, praedictus episcopus Norwyc. de prsecepto 
 et licentia speciali Cantuar. archiepiscopi solennem bene- 
 dictionem super populum fecit. Expleta missa archi- 
 episcopus benedictionem populo dedit." Concilia, tom. ii. 
 p. 312. 
 
 At this period of the service denunciations of excommuni- 
 cations, and prayers, sometimes were also to be said : some 
 examples of which are given by Bona, and by Angelo Rocca 
 de campanis. To those I would add from Wilkins : 
 " Advertentes insuper prsesentium turbationum pericula, quae 
 veraciter ex nostris excessibus et delictis causari creduntur, 
 
 M 
 
i62 Canon a^isfgae. 
 
 Sarum. Bangor. Ebor, 
 
 Hicfaciat ter sig- 
 num cruets di- 
 
 cens : 
 
 ad quorum inde remedium opportunum decet et expedit 
 divinum implorare subsidium : vobis caeterisque coepiscopis 
 antedictis injungimus, ut psalmos et orationes pro pace^ 
 antequam dicatur 'Pax Domini,' intra missas et proces- 
 siones publicas, prout jamdudum mandabamus, dici ac fieri 
 faciatis, et faciant diligenter." Concilia, torn. ii. p. 0,^%, A.D. 
 1296. 
 
 The following, again, from the oath of an abbot of West- 
 minster for fulfilling the will of king Henry the seventh : 
 " Item I shall cause every monke singing and sayeing in the 
 chapitre masse in the said monasterie ... to sing and sey 
 deuoutly for the same kyng, at euery such masse after the 
 fraccion of the holy sacrament, and before the holye prayer 
 of Agnus Dei, all such special psalms, orations and prayers 
 for the same kyng, as be conteigned in the same indentures." 
 Dugdale, Monast. Anglic, vol. i. p. 279. 
 
 To this part of the service are also to be referred the 
 Preces in prostratione, 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 om- 
 nium" These prayers consisted of three psalms, Deus vene- 
 runt gentes, Deus misereatur nostri, and Domine in virtute 
 tua ; followed by some verses and responses, and three collects, 
 viz. "Oremus. Deus qui admirabili providentia cuncta dis- 
 ponis, te suppliciter exoramus : ut terram quam unigenitus 
 Filius tuus proprio sanguine consecravit, de manibus inimi- 
 corum crucis Christi eripiens restituas cultui Christiano, vota 
 fidelium ad ejus liberationem instantium misericorditer diri- 
 gendo in viam pads aeternae. 
 
 '' Oratio. Rege quaesumus, Domine, famulum tuum pontifi- 
 cem nostrum : et intercedente beata Dei genitrice semperque 
 virgine Maria, cum omnibus Sanctis tuis, gratiae tuae dona in 
 
Canon apiggae* 163 
 
 Herford. Rom. 
 
 Ddnde cum parte hostice Cum ipsa par ticula signal 
 
 quam tenet in manu dex- ter super calicem, dicens : 
 terafiant tres cruces supra 
 calicem., dicendo : 
 
 eo multiplica : ut ab omnibus liberetur offensis : et tempo- 
 ralibus non destituatur auxiliis : et sempiternis gaudeat in- 
 stitutis. 
 
 " Oratio. Da, quaesumus omnipotens Deus, famulo tuo regi 
 nostro salutem mentis et corporis: ut bonis operibus inhae- 
 rendo, tuae semper virtutis mereatur protectione defendi. Per 
 eundem Christum Dominum nostrum. Amen. Sequatur. 
 Pax Domini," &c. The first of these at least is to be traced 
 to the time 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 different arrangements of psalms 
 and prayers ; the Bangor has one only; and so the Hereford. 
 The order of this last is as follows : — 
 
 "In missa de die vel de pace vel pro familiaribus : dicantur 
 preces hoc modo. . . Quando sacerdos hanc missam celebrans, 
 postquam Pater noster dixerit et Per omnia saecula saeculorum : 
 antequam dicat Pax Domini, dicantur hi psalmi a sacerdote 
 cum ministris, et similiter a choro sub silentio: videlicet, ps. 
 Domine in virtute tua. Deus misereatur. ps. Lsetatus sum. 
 Dictis psalmis: dicatur Kyrie eleyson," &c. Then follow 
 verses and responses as in the Salisbury use : after which 
 these three collects : — ' 
 
 " Oratio. Da quaesumus, Domine, famulo tuo," as above. 
 
 "Alia oratio. Miserere quaesumus, Domine, populo tuo: 
 et continuis tribulationibus laborantem propitius respirare 
 concede. Per Dominum. 
 
 "■Alia oratio. Deus, a quo saneta desideria^ recta concilia 
 et justa sunt opera : da servis tuis illam quam mundus dare 
 non potest, pacem, ut et corda nostra mandatis tuis dedita, 
 et hostium sublata formittidine tempora sint tua protectione 
 tranquilla. Per Dominum nostrum Jesum Christum Filium 
 tuum, qui tecum vivit et regnat, in unitate Spiritus saneti 
 Deus, per omnia saecula saeculorum. Amen." 
 
 M 2 
 
1 64 Canon e^issac, 
 
 Sarum. Bangor. Ebor. 
 
 "OAX Do>I<mini sit sem>I«per vo »I« biscum. 
 
 Chorus respon- Chorus respotP- 
 deat : deat aperta voce : 
 
 T cum spiritu tuo. 
 
 E 
 
 y4fl^ Agnus Dei dicendum^'^ accedant 
 diaconus et subdiaconus ad sacerdotem 
 uterque a dextris : diaconus propior, 
 subdiaconus remotior, et dicant pri- 
 vatim : °* 
 
 A^ 
 
 GNUS Dei, qui tollis peccata mundi, miserere 
 nobis.*^ 
 
 '■^ See a very learned disquisition in, Gerbert, de musica, 
 torn. i. p. 454, &c., as to the ancient custom of singing or 
 saying this, and whether the people joined with the choir. 
 A passage in ^Ifric's homiHes appears to prove that in his 
 time the Agnus Dei was sung in the churches of England : 
 " Be )7am singaiS Godes J»eowas aet aelcere maessan. Agnus Dei 
 qui tollis peccata mundi, miserere nobis. J»at is on urum 
 ge}»eode," &c. Horn, in di. sanct. paschce. It was forbidden 
 on easter eve in that age by the canons of ^Ifric (whether 
 the same ^Elfric I cannot say): "On easter eve, let there 
 not be sung at the mass-offering, neither Agnus Dei, nor 
 ' Communio,' but among those who desire the housel, let the 
 chanter begin : Alleluia," &c. Thorpe, Antient laws and 
 institutes, vol. ii. p. 359. 
 
Canon a^issae* 165 
 
 Herford. Rom. 
 
 I AX >i< Domini sit >I< semper vobis>i<cum. 
 
 1 7^ T cum spiritu tuo. 
 
 R. 
 
 T cum spiritu tuo. 
 
 Ad Agnus Dei dicendum, 
 accedant diaconus et subdia- 
 conus ad sacerdotem uter- 
 que a dextris : diaconus 
 propior et subdiaconus re- 
 ■motior: et dicant privatim : 
 
 AGNUS Dei,'" qui tollis 
 J~\. nobis. 
 
 Particulam ipsam immittit 
 in calicem, dicens secreto : 
 
 Hj^C commixtio et 
 consecratio corpo- 
 ris et sanguinis Domini 
 nostri Jesu Christi, fiat ac- 
 cipientibus nobis in vitam 
 seternam, Amen. 
 Cooperit calicem, genujlec- 
 tit, surgit, et inclinatus sor 
 cramento, junctis manibus, 
 et ter pectus percutiens, di- 
 cit : 
 
 peccata mundi, miserere 
 
 ^^ "Then eft sone tho prist wil saye, 
 
 Stande stille and herken him al-waye : 
 He saies 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." 
 
 Lay folks mass book. 
 ^' The canon of the Leofric missal ends here. 
 70 "/% missis pro defunctis, dicitur hoc modo, Agnus Dei, 
 qui tollis peccata mundi, dona eis requiem : cum hoc addi- 
 tione in tertia repetitione, sempiternam." Ruhr. Sar. 
 
 " Quare ad missam mortuorum pax non datur, triplex as- 
 
1 66 Canon 09ist^ae« 
 
 Sarum. Bangor. Ebor. 
 
 AGNUS Dei, qui tollis peccata mundi, miserere 
 L nobis." 
 
 AGNUS Dei, qui tollis peccata mundi, dona nobis 
 ^ pacem.''^ 
 Hie cruce signando dep&nat dictant Hie deponat ter- 
 tertiam partem hostice in saeramento tiam partem hos- 
 sanguinis {in sanguine, Bangor.) sie tue in sanguine 
 dicendo : dicens : 
 
 HJEC sacrosancta commixtio corporis et sanguinis 
 Domini nostri Jesu Christi fiat mihi (nobis, Ebor.) 
 
 signatur ratio. Prima est quoniam hoc officium triduanam 
 Christi sepulturam significat ubi pax non datur propter oscu- 
 lum Judae. Secunda quia non communicamus mortuis, quia 
 nobis non respondent : unde est quod corpus nunquam debet 
 esse in ecclesia quamdiu missa de die celebratur. Tertia 
 est quoniam sicut ex multis granis collectis unus panis effi- 
 citur et ex multis racemis vinum eliquatur, sic et ex multis 
 fidelibus (quorum quidam boni, quidam mali) una ecclesia 
 constituitur et coadunatur. Quia ergo mortuo homine ne- 
 scitur utrum sit ipse de conformitate ecclesiae, et pacem cum 
 creatore suo habeat, ideo pacem non damus, nee Benedicarmis 
 nee Deo gratias nee aliquas laudes referimus pro mortuis, quia 
 non est unde agendae sint ; non enim apparet eorum requies." 
 Manuale Sar. 
 
 '1 Probably without sufficient permission the Agnus Dei 
 was sometimes treated like the Kyrie eleison and interpola- 
 tions introduced. For example the following which occurs 
 in some old missal, but I have lost the reference : — 
 
 "Agnus Dei, qui tollis peccata mundi, crimina tollis, aspera 
 mollis, agnus honoris, miserere nobis. 
 
 " Agnus Dei, qui tollis peccata mundi, vulnera sanas, ardua 
 planas, agnus amoris, miserere nobis. 
 
 "Agnus Dei, qui tollis peccata mundi, sordida mundas, 
 cuncta fecundas, agnus odoris, dona nobis pacem." 
 
 ^^ " Propter denique schisma e medio tollendum, et propter 
 pacem Christi fidelibus a Deo impetrandam, ad banc usque 
 diem remansit ritus dicendi. Dona nobis pacem, in tertio 
 
Canon a^iggae* 167 
 
 Herford. Romw 
 
 AGNUS Dei, qui tollis peccata mundi, miserere 
 xV nobis. 
 
 AGNUS Dei, qui tollis peccata mundi, dona nobis 
 L pacem. 
 Tunc partem quam tenet 
 in dextera manu ponat in 
 calice dicendo: 
 
 H 
 
 ^C sacrosancta 
 commixtio corporis 
 
 Agnus Dei, dum celebratur missa. Antiquitus enim tribus 
 vicibus uniformiter dicebatur ; miserere nobis : sed ob multas 
 et varias ecclesiae olim adversitates ecclesia ccepit ad Do- 
 minum de tribulatione clamare : Dona nobis pacem" Angelo 
 Rocca, de campanis, cap. xviij. He goes on to quote 
 from pope Innocent the practice still observed "in basilica 
 Lateranensi " (as being the most ancient church) of repeat- 
 ing the miserere nobis three times: and complains that 
 Durand in his Rationale, lib. iv. cap. %$, has spoken of this 
 and of the alteration without acknowledging the authority 
 of Innocent. 
 
 At this part of the mass the corporal oath was taken : 
 whether always so may be doubted ; but Walsingham 
 gives us an example on a very important occasion, when 
 peace was made in 1360 between Edward the third and 
 Charles the fifth of France. This extract serves also to ex- 
 plain the meaning of corporal oath ; on which some remarks 
 are made in the Mon. ritualia, vol. 3. p. Ij. It is clear that in 
 the present instance Charles touched the paten on which lay 
 the consecrated host, and the missal also, as containing the 
 holy gospels : — 
 
 " Parisiis igitur celebrata solenni missa, dictoque ter Agnus 
 Dei, adjecto Dona nobis pacem, dictus Carolus dextram super 
 patenam, cum corpore dominico, et laevam super missale 
 posuit, haec verba proferens : Nos Carolus juramus ad sacro- 
 sancta corpus Domini et evangelia firmiter servare penes nos 
 pacem," &c. Hist. Angl.^. 175. 
 
i68 
 
 Canon 9^tiei0ae. 
 
 Sarum. Bangor. Ebor. 
 
 et omnibus'* (omnibusque, Sar.) sumentibus salus men- 
 tis et corporis : et ad vitam eeternam (promerendam et, 
 Sar. et Bangor.) capescendam ''* preparatio salutaris.''^ 
 
 PER eundem Christum Domi- T>ER eundem 
 num nostrum. Amen. JT Dominum 
 
 nostrum Jesum 
 Christum Fihum 
 tuum. Qui tecum 
 vivit et regnat. 
 
 Antequam pax detur dicat sacerdos: 
 
 DOMINE, sancte Pater, omni- 
 potens aeterne Deus : da mihi 
 hoc sacrosanctum corpus et sangui- 
 nem Filii tui Domini nostri Jesu 
 Christi ita digne sumere : ut merear 
 per hoc remissionem omnium pecca- 
 torum meorum accipere et tuo sancto 
 Spiritu repleri, et pacem tuam ha- 
 bere. Quia tu es Deus (solus, Ban- 
 gor.) et non est alius prseter te : 
 cujus regnum gloriosum permanet 
 in saecula saeculorum. Amen. 
 Hie osculetur sacerdos corporalia in 
 
 Hie detur oseu- 
 
 ''^ The Bangor pontifical reads " omnibusque." 
 ''* "Ad vitam zeternam capescendam." Bangor pontifical. 
 ■'^ This prayer is remarkable, retained as it was so long in 
 the English church, after the chaHce was no longer given to 
 the laity. It is not in the Roman use in the editions of the 
 fifteenth century. Archbishop Cranmer in his answer to 
 the Devonshire rebels was not forgetful of the argument 
 which this prayer seems to support for communion in both 
 kinds. Vide Remains, vol. ii. p. aij. 
 
Canon a^issiae, ^^g 
 
 Herford. Rom. 
 
 et sanguinis Domini nostri 
 Jesu Christi fiat mihi et 
 omnibus sumentibus salus 
 mentis et corporis ; et ad 
 vitam aeternam promeren- 
 dam et capescendam prse- 
 paratio salutaris. Per eun- 
 dem Christum, &c. 
 
 Oratio. Deinde junctis manibus su- 
 
 per 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 ecclesiee tuae : eam- 
 que secundum voluntatem tuam pacificare et coadunare 
 dignare : (digneris, Rom.) Qui vivis et regnas Deus, 
 per omnia ssecula saeculorum. Amen. 
 
 Tunc offerat pacem : sed Si danda est pax, osculatur 
 
 The mystical intention of the immission into the chalice is 
 explained by Micrologus : " Ad designandum corporis et 
 animae conjunctionem in resurrectione Christi." Cap. xvij. 
 And to the same effect pope Innocent : " Commixtio panis et 
 vini designat unionem carnis et animae, quae in resurrectione 
 Christi denuo sunt unitae." 
 
 Simeon of Durham relates a miracle which occurred at this 
 part of the mass, and by which a priest was converted from an 
 evil life in the time of St. Cuthbert. Hist. p. '^$. 
 
170 
 
 Canon e^ifism* 
 
 Sarum, Bangor. 
 
 dextera parte et summitatem calicis, 
 et postea diaconum dicens: 
 
 I AX tibi et T)AX tibi et 
 ecclesiae. X ecclesise 
 
 Dei. 
 
 Responsio : 
 
 Responsio diaco- 
 
 m. 
 
 T cum spi- 
 ritu tuo. 
 
 T cum spi- 
 ritu tuo. 
 
 Ebor. 
 lum pacts dicenr 
 do: 
 
 HABETE 
 vinculum 
 pacis et caritatis, 
 ut apti sitis sacro- 
 sanctis mysteriis 
 Dei. 
 
 Diaconus a dextris sacerdotis ab eo 
 pacem recipiaf^ et subdiacono porri- 
 
 '* {DiMonus pacem recipiat.) " Pax : instrumentum, quod 
 inter tnissarum solemnia populo osculandum praebetur." Du- 
 cange, gloss. The introduction of the pax instead of the 
 old practice of mutual salutation was not until about the 
 thirteenth century. In a council held at York in the year 
 1250 under Walter Gray, archbishop, the earliest mention 
 occurs of the pax or Osculatorium as used in England. It 
 is named among the ornaments and furniture of the altar 
 which were to be provided by the parishioners. Wilkins, 
 Concil. i. 698. Again, in the same collection, ii. a8o, we 
 find a similar order to have been made in the province of 
 Canterbury in the year 1305 at the council of Merton : " tabulas 
 pacis ad osculatorium." Both of these constitutions are to be 
 found also in Johnson's Eccles. laws, vol. ii. Several figures 
 of the pax are given in works relating to the subject, and in 
 many of the printed editions of the Sarum missal it is repre- 
 sented as part of the furniture of the altar in the woodcut 
 which commonly precedes the service for advent sunday. 
 
 The mediaeval practice during synods at solemn celebration 
 of mass before the archbishop of Canterbury was that the 
 bishop of Winchester should carry to him the pax. Arch- 
 bishop Parker says : " Hujus proprium fuit in missis auream 
 
Canon d^ie&az. 
 
 Herford. 
 
 prima osculetur calicem, 
 detnde altare, dicendo: 
 
 HABETE vinculum 
 caritatis et pacis, ut 
 apti sitis sacris mysteriis 
 Dei. 
 
 Rom. 
 
 altare, et dans 
 cit: 
 
 I AX tecum 
 
 171 
 
 ;, di- 
 
 Et osculando ministrum di- 
 cat: 
 
 PAX Christi et sanctse 
 ecclesiae tibi et cunc- 
 tis ecclesiae filiis. 
 
 I 7" T cum spiritu tuo. 
 
 pacem accipere, eandemque ad archiepiscopum osculandam 
 deferre et altari referre." But Parker is careful also to ex- 
 plain that this custom was observed only " in profligatis illis 
 papisticis ritibus pomposis atque solennibus." De ant. Brit, 
 eccl. p. 30. Parker's old puritan adversary (quoted above, p. 30) 
 remarks on this, " what a worthye reputacion the bishoppe off 
 Winchester thought y* to bee for a commendacion off honour 
 to carie him the golden pax, for his supersticious lippes to 
 kisse." Sign. D. ij. 
 
 Le Brun, tom. i. p. 393, has an interesting disquisition on 
 the subject of the pax ; and in a note states that the reason 
 why it also in its own turn fell into disuse abroad was the 
 quarrels about precedency which it occasioned among the 
 people. Sometimes this jealousy led to great irreverence. 
 In 1496 one Johanna Dyaca, of the parish of All Saints, 
 Stanyng, was presented before the archdeacon of Middlesex, 
 " quod projecit le paxbrede ad terram, in ecclesia, ea occa- 
 sione quod alia mulier ejusdem parochie osculavit ante eam. ' 
 Hale's Precedents, cxcj. Chaucer, more than a hundred years 
 before this time, had also spoken of the same matter. He 
 makes the Parson in his Tale say of the proud man that " he 
 awaiteth to sit, or els to go above him in the waie, or kisse 
 
172 Canon ^igjsiae* 
 
 Sarum, Bangor. Ebor. 
 
 gat: ddnde ad gradum chori ipse 
 diaconus pacem portet rectoribus 
 chori: et ipsi pacem choro portent 
 uterque sues parti incipiens a majori- 
 bus. Post pacem datam dicat sacer- Hie inclinet se sa- 
 dos orationes sequentes privatim, an- cerdos, dicens ora- 
 tequam se communicet : tenendo hos- tiones sequentes 
 tiam. duabus manibus: antequam conp- 
 
 municet, tenendo 
 hostiam. duabus 
 minibus : 
 
 paxe, or be encenced before his neighbour," &c. Notices of 
 the pax are common in monastic and church inventories. 
 In the Rites of Durham abbey we are told that they possessed 
 " a marvelous faire booke, which had the epistles and gospels 
 in it, the which booke had on the outside of the coveringe 
 the picture of our saviour Christ, all of silver — whiche booke 
 did serve for the pax in the masse ; " p. 7. A book which an 
 abbot of Glastonbury gave to the high altar might have 
 and possibly did answer the same purpose : " unum textum 
 argenteum et auratum, cum crucifixo, Maria et Johanne, splen- 
 didus emalatum." Johan. Glaston. de rebus Glaston.; Hearne, 
 p. 265. Examples of paxes are to be seen in many public 
 collections of works of mediaeval art. In London some are 
 in the British museum ; and more are in the collections at 
 South Kensington, in metal, silver, and ivory. They are 
 generally carved with some scriptural subject, and occasionally 
 have inscriptions. For instance, I have seen on one the ap- 
 propriate prayer, " Da pacem, Domine, in diebus nostris : " 
 on another, above the annunciation, " Ave Maria : " on a 
 third, representing the nativity with the shepherds, " Gloria 
 in excelsis Deo, et in terra pax." In small or poor parishes 
 it is probable that paxes were often made of wood. None 
 in that mean material are known to exist, but " iij lyttel pax- 
 bredes of tre " belonged to the parish of St. Mary Chepe in 
 143 1. A list of goods destroyed in the diocese of Lincoln by 
 the commissioners in 1566 (printed by Mr. Peacock) tells us 
 
Canon a^iiSiEiae, 173 
 
 Herford. Rom. 
 
 of " a paxe of wood " burnt at Baston, another at Dunsbie, 
 and another at Haconbie. 
 
 One of the latest notices, if not the last, in England of the 
 use of the pax is in the injunctions given in 1548 (a Edw. VI) 
 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 joyfuU peace, which is betwixt God and men's con- 
 science. Christ alone is the peace-maker, which straitly com- 
 mands peace between brother and brother.' " Hierurgia 
 Anglic, p. 3. The " church door" here spoken of refers to the 
 door in the roodscreen between the nave and chancel of the 
 church. See note in Monum. ritualia, vol. i. p. 50. 
 
 In some remarks on the pax which I had occasion to make 
 in a dissertation on mediaeval carvings in ivory I drew atten- 
 tion to a passage in the third act of Shakspeare's Henry the 
 fifth, scene 5. Bardolph is to be hanged because he "hath 
 stolen a pax," a "pax of little price." Until lately the 
 editors printed the word as "pyx :" but Shakspeare lived too 
 near the time when both were in general use to be ignorant 
 of the distinction between them ; although Dr. Johnson (who, 
 after all, could not know everything) informs us that the 
 two words "signified the same thing." I would refer for 
 what I further said to the note itself; Ivories, ancient and 
 medicEval, p. Ixxxj. 
 
174 
 
 Cfttion ^m^t. 
 
 Sarum. 
 
 Bangor. 
 
 DE U S Pater, fons et origo 
 totius bonitatis, qui ductus 
 misericordia Unigenitum tuum pro 
 nobis ad infima mundi descendere, 
 et carnem sumere voluisti : quam 
 ego indignus hie in manibus meis 
 teneo : 
 
 Hie inclinet se sacerdos ad hostiam 
 dicens : 
 
 TE adoro, te glorifico, te tota 
 cordis (ac mentis mese, Ban- 
 gor.) intentione 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, Ban- 
 gor.'''). Per eundem Christum Do- 
 minum nostrum. Amen. 
 
 DO MINE Jesu Christe, Fili 
 Dei vivi, qui ex voluntate 
 Patris cooperante Spiritu sancto per 
 mortem tuam mundum vivificasti : 
 Ubera me (quseso, Bangor.) per hoc 
 sacrosanctum corpus et hunc san- 
 guinem tuum a cunctis iniquitatibus 
 meis, et ab universis malis : et fac 
 me tuis semper obedire mandatis : 
 
 Ebor. 
 /^ REMUS. 
 
 DOMINE, 
 sancte Pa- 
 ter, omnipotens 
 aeterne Deus, da 
 nobis hoc corpus 
 et sanguinem Fi- 
 lii tui Domini 
 Dei nostri Jesu 
 Christi ita su- 
 mere, ut merea- 
 mur per hoc re- 
 missionem pecca- 
 torum nostrorum 
 accipere et tuo 
 sancto Spiritu re- 
 pkri : quia tu es 
 Deus, et praeter 
 te non est alius 
 nisi tu solus. Qui 
 vivis et regnas 
 Deus. 
 /^ REMUS. 
 
 '' The Bangor pontifical also reads "valeamus." 
 
€iimn 0ii00ae. 175 
 
 Herford. Rom. 
 
 Oratio. 
 
 DOMINE, sancte 
 Pater, omnipotens 
 seterne Deus, da mihi hoc 
 sacrosanctum corpus et 
 sanguinem Filii tui ita 
 digne sumere ut merear 
 per hoc remissionem om- 
 nium peccatorum meorum 
 accipere : et tuo sancto 
 Spiritu repleri : quia tu es 
 Deus solus, et praeter te 
 non est alius : cujus reg- 
 num et imperium sine fine 
 permanet in saecula ssecu- 
 lorum. Amen, 
 
 Alia oratto. 
 
 DOMINE Jesu Christe, Fili Dei vivi, qui ex 
 voluntate Patris, cooperante Spiritu sancto, per 
 mortem tuam mundum vivificasti : libera me per hoc 
 sacrosanctum corpus et sanguinem tuum, ab omnibus 
 iniquitatibus meis et (ab, Herford.) universis malls, et 
 fac me tuis semper obedire (inhaerere, Rom.) mandatis, 
 et a te nunquam in perpetuum permittas separari (et a 
 te nunquam separari permittas. Rom.). 
 
176 
 
 Canon d^i^mt. 
 
 Sarum. 
 
 Bangor. 
 
 Ebor. 
 
 et a te nunquam in perpetuum per- 
 mittas separari : (separari permittas. 
 salvator mundi,''* Bangor.) Qui cum 
 Deo Patre, et eodem Spiritu sancto, 
 vivis et regnas Deus : per omnia 
 saecula sseculorum. Amen. 
 
 CORPORIS et sanguinis tui, 
 Domine Jesu (Christe, Ban- 
 gor.), sacramentum quod licet indig- 
 nus accipio : non sit mihi judicio et 
 condemnationi, sed tua prosit pie- 
 tate corporis mei et animae saluti. 
 Amen. 
 
 PERCEP- 
 TIO cor- 
 poris et sanguinis 
 tui, Domine Jesu 
 Christe, quam in- 
 dignus sumere 
 praesumo : non 
 mihi veniat ad 
 judicium nee ad 
 condemnationem, 
 sed pro tua pie- 
 tate prosit mihi 
 ad tutamentum 
 animae et corpo- 
 ris. Qui cum Deo 
 Patre et Spiritu 
 sancto vivis et 
 regnas Deus. 
 REMUS. 
 
 o 
 
 DOMINE 
 Jesu Chris- 
 te, Fili Dei vivi, 
 qui ex voluntate 
 Patris, cooperan- 
 te Spiritu sancto, 
 per mortem tuam 
 
 ^* This is an important variation : with which agrees also 
 the Bangor pontifical. 
 
Canon 6@i00ae. 
 
 177 
 
 Herford. 
 vivis et regnas 
 cum Deo Patre in 
 unitate ejusdem, &c. 
 
 QUI 
 
 V^x cun 
 
 Rom. 
 
 cum eodem Deo 
 Patre et Spiritu sanc- 
 to vivis et regnas Deus in 
 saecula saeculorum. Amen. 
 
 QpL 
 
 PERCEPTIO corpo- 
 ris tui, Domine Jesu 
 Christe, quod ego indignus 
 sumere prsesumo, non mi- 
 hi proveniat in judicium et 
 condemnationem : sed pro 
 tua pietate prosit mihi ad 
 tutamentum mentis et cor- 
 poris, et ad medelam per- 
 cipiendam. Qui vivis et 
 regnas cum Deo Patre in 
 unitate Spiritus sancti De- 
 us, per omnia saecula saecu- 
 lorum. Amen. 
 
 DEUS Pater, fons et 
 origo totius bonita- 
 tis, qui misericordia duc- 
 tus unigenitum tuum pro 
 nobis ad infima mundi de- 
 scendere, et carnem su- 
 mere voluisti, quem ego 
 
 Genuflectit, surgit, et dicit : 
 
 PANEM ccelestem ac- 
 cipiam, et nomen Do- 
 mini invocabo. 
 Deinde parum inclinatus, 
 accipit ambas partes hostics 
 inter follicem et indicem si- 
 nistra manus, et patenam 
 
 N 
 
178 
 
 Sarum. 
 
 Canon ^i&ut» 
 
 Bangor. 
 
 Ebor. 
 
 mundum vivifi- 
 casti : libera me 
 per hoc sacro- 
 sanctum corpus 
 et sanguinem tu- 
 um ab omnibus 
 iniquitatibus et 
 universis malls 
 meis : et fac me 
 tuis obedire prae- 
 ceptis et a te nun- 
 quam in perpe- 
 tuum separari 
 permittas. Qui 
 cuhi Deo Patre 
 et eodem Spiritu 
 sancto vivis et 
 regnasDeus. Per 
 omnia saecula sae- 
 culorum. Amen, 
 
 '* In the first edition I was obliged to leave a small por- 
 tion of this prayer conjecturally supplied in italics : " apud te 
 adjuvari : et pro defunctis fidelibus offerimus," &c. As I then 
 
Canon 0©500ae. 
 
 79 
 
 Herford. 
 
 indignus et miserrimus pec- 
 cator hie manibus teneo, 
 te adoro, te glorifico, te 
 tota cordis intentione lau- 
 do, et precor ut nos famu- 
 los tuos non deseras sed 
 peccata nostra deleas : qua- 
 tenus tibi soli Deo vivo et 
 vero, puro corde et casto 
 corpore semper servire va- 
 leamus. Per eundem. 
 
 AGIMUS tibi Deo Pa- 
 J~\_ tri gratias pro jam 
 beatificatis, postulantes eo- 
 rum interventu apud te ad- 
 juvari : pro his autem qui 
 adhuc sunt in purgatoriis 
 locis, offerimus tibi Patri 
 Filium : supplicantes ut 
 per hanc sacrosanctam hos- 
 tiam eorum poena levior 
 sit et brevior: pro nobis 
 autem quos adhuc gravant 
 peccata carnis et sanguinis 
 immolamus tibi Patri Fi- 
 lium : obsecrantes ut pec- 
 cata quae ex came et san- 
 guine contraximus caro 
 mundet, sanguis lavet uni- 
 geniti Filii tui Domini nos- 
 tri Jesu Christi. Qui te- 
 cum vivit." 
 
 Rom. 
 
 mier eundem indicem et. 
 medium, et dextera percu- 
 tiens pectus, elevata aliquan- 
 tulum voce, dicit ter devote 
 et humiliter : 
 
 DOMINE non sum 
 dignus, ut intres sub 
 tectum meum : sed tantum 
 die verbo, et sanabitur ani- 
 ma mea. 
 
 stated in a note, this was because one of the copies of the Here- 
 ford use in the Bodleian library had an erasure which was 
 supplied with thpse words in an old or contemporary hand, 
 
 N 2 
 
i8o 
 
 Sarum. 
 Ad corpus dicat^^ 
 cum humiliatione 
 anteqicam perci- 
 piat : 
 
 Canon ^i0j9ae. 
 
 Bangor. 
 
 Ad corpus cum 
 inclinatione ante- 
 quam percipiat 
 dicat : 
 
 AVE in aetemum sanctissima caro 
 ±\. Christ! : mihi ante omnia et 
 super omnia summa dulcedo. Cor- 
 pus Domini nostri Jesu Christi sit 
 mihi peccatori via et vita.'^ (Amen. 
 Bangor.) 
 
 Ebor. 
 
 Hie sumat cor- 
 pus^^ cruce prius 
 facta cum ipso 
 corpore ante : de- 
 inde ad sangui- 
 nem dicens: 
 
 CORPUS 
 Domini 
 nostri Jesu Chris- 
 ti sit mihi reme- 
 
 though (as I also remarked) they could not be those which ori- 
 ginally had been there ; and the other had lost the leaf alto- 
 gether. I was not then aware (through some error which I can- 
 not now account for) that the copy which I spoke of as being 
 in St. John's college, Oxford, was not a York (see pref. first 
 edit. p. Ixxviij) but a Hereford missal. This book upon ex- 
 amination, though very imperfect and mutilated in many 
 places, yet happily supplies the perfect text in this important 
 prayer, as I have given it above. 
 
 Since the publication of that edition I have also found this 
 prayer, occupying somewhat the same place in the canon, in 
 the manuscript missal said to have belonged to the church of 
 St. Paul's, London ; and of which I have spoken in the preface 
 to the present edition. 
 
 ^ It will be observed that the English uses differ in the 
 form at the priest's receiving. When laity communicated there 
 wag %lso a. considerable variety in the words used. From St. 
 Ambrose, 'de sacratnentis, Kb. iv. cap. 5, and from St. Augus- 
 tine, serm. 272, 332, we may conclude that as in the Clemen- 
 tine Hturgy the simple words were 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 Geoigius, torn. iii. Hb. iv. cap. xix. 
 Several again in the various orders printed by Martene, in his 
 
Canon 8©i00ae. i8i 
 
 Herford. Rom. 
 
 Tunc inclinet se supra ca- Postea dextera se signans 
 licem, et valde devote perci- cum hostia super patenam, 
 piat corpus Chris ti, sed ante dicit : 
 perceptionem dicat : 
 
 CORPUS Domini nos- /^^ ORPUS Domini nos- 
 
 tri Jesu Christi sit V_x tri Jesu Christi cus- 
 
 animae meae remedium in todiat animam meam in 
 
 vitam aeternam. Amen. vitam aeternam. Amen. 
 
 first volume, de ant. ritibus. Micrologus gives this : " Corpus 
 et sanguis Domini nostri Jesu Christi proficiat tibi in vitam 
 zeternam." Cap. 33. 
 
 *^ One of the constitutions of St. Edmund of Canterbury 
 in the thirteenth century directs how priests are to take the 
 host : " Item in celebratione missse hostiam consecratam da- 
 turus sacerdos sibimet ipsi, ne admoveat ori suo, quia ante 
 perceptionem eam ore suo tangere non debet. Si vero de 
 patena, sicut quidam faciunt, eam sumat, post celebrationem 
 missse tam patenam quam calicem faciat aqua perfundi, vel 
 solum calicem, si eam non sumat de patena : habeat quoque 
 sacerdos juxta altare pannum mundissimuni circumdatum 
 undique et honeste et decenter coopertum, in quo, post sump- 
 tionem sacramenti salutaris, digitos cum labiis ablutos emun- 
 det." Concil. tom. i. p. 639. 
 
 ^^ " Caveat sibi sacerdos post istas orationes dictas a nimia 
 prolixitate tractandi propter cogitationes volubiles aliquorum ; 
 tamen in praemissis orationibus debet sacerdos meditari de 
 incarnatione, nativitate, passione et piissima morte domini 
 nostri Jesu Christi et de hujus sacramenti virtute ; et tunc 
 cum magna devotione et omni reverentia et timore debet 
 communicari (cruce prius facta, ex ipso corpore scilicet 
 Christi, ante os recipientis) dicens, In nomine" &c. Manuale 
 Sar. 
 
iSi 
 
 €mon s^igmt. 
 
 Sarum. Bangor. 
 
 IN nomine ^ 
 Patris, et Fi- 
 lii, et Spiritus 
 sancti. 
 
 I/tc sumat cor- Hie debet sacer- 
 pus, cruce prius dos intime medi- 
 facta cum ipso tari de incarna- 
 corpore ante os. tione, caritate, 
 passione, et de di- 
 ra morte Jesu 
 Christi, quas pro 
 nobis passus est et 
 etiam voluntarie 
 sustinuit. Et sic 
 cum timore et re- 
 verentia magna 
 corpus Christi et 
 sanguinem su- 
 mat: cruce de ip- 
 so corpore prius 
 facta ante os ejus 
 recipientis. 
 
 Deinde ad sanguinem. cum magna de- 
 votione dicens : 
 
 AVE in aeternum coelestis potus, 
 L mihi ante omnia et super om- 
 nia summa dulcedo. Corpus et san- 
 guis Domini nostri Jesu Christi pro- 
 sint mihi peccatori ad remedium 
 sempiternum in vitam seternam. 
 Amen. In nomine 4" Patris, et Fi- 
 lii, et Spiritus sancti. Amen. 
 
 Ebor. 
 dium sempiter- 
 num in vitam 
 aeternam. Amen. 
 
 SANGUIS 
 Domini nos- 
 tri Jesu Christi 
 conservet me in 
 vitam eeternam. 
 Amen. 
 
 CORPUS et 
 sanguis Do- 
 mini nostri Jesu 
 
Canon d^isme: 
 
 183 
 
 Herford. 
 
 Rom. 
 
 Ante perceptionem sangui- 
 nis dicat : 
 
 Sumit reverenter ambas 
 partes hostia, jungit ma- 
 nus, et quiescit aliquantu- 
 lum in meditatione sanctis- 
 simi sacramenti, Deinde 
 discooperit calicem, genu- 
 flectit, colligit fragmenta, 
 si qua sint, extergit pate- 
 nam super calicem, interim 
 dicens : 
 
 QU I D retribuam Do- 
 mino pro omnibus, 
 quae retribuit mihi ? Cali- 
 cem salutaris accipiam, et 
 nomen Domini invocabo. 
 Laudans invocabo Domi- 
 num, et ab inimicis meis 
 salvus ero. 
 
 Accipit calicem m,anu dex- 
 ter a, et eo se signans, dicit : 
 
 s 
 
 AN GUIS Domini 
 nostri Jesu Christi 
 conservet animam meam 
 in vitam aeternam. Amen. 
 
 S' 
 
 AN GUIS Domini 
 nostri Jesu Christi 
 custodial animam meam 
 in vitam aeternam. Amen. 
 
i84 
 
 Sarum. 
 
 Canon e^i^mt* 
 
 Bangor. 
 
 Ebor. 
 
 Chrlsti : custo- 
 diat corpus meum 
 et animam meam 
 in vitam seter- 
 nam. Amen. 
 
 Ific sumat san- 
 
 guinem : quo 
 
 Hie sumat totum 
 sanguinem : qtu> 
 
 sumpto^^ inclinet sumpto et calice 
 
 *^ If any were to be communicated during the mass this 
 was the time appointed : as it is stUl directed in the Ritus 
 celebrandi missant : " Si qui sint communicandi in missa, 
 sacerdos post sumptionem sanguinis, antequam se purificet, 
 facta genuflexione, ponat particulas," &c. Tit. x. 6. The 
 Kubricce generates of the Paris missal are particular on one 
 point : — 
 
 " Si qui sint sacram communionem accepturi, sacerdos non 
 eos differat post missae finem sine necessitate. Ordo enim 
 postulat, ut communio populi fiat intra missam, et immediate 
 sequatur communionem sacerdotis." Cap. x. 
 
 So, also, the Roman ritual : " Communio autem populi 
 infra missam fieri debet (nisi quandoque ex rationabili causa 
 post missam sit facienda) cum orationes, quae in missa post 
 communionem dicuntur, non solum ad sacerdotem sed etiam 
 ad alios communicantes spectant." 
 
 I need scarcely add that for many ages before the reforma- 
 tion (probably from the eleventh century) communion was 
 given in the church of England in one kind only. We may 
 take the reasons for this from Lyndwood : " Quae est ratio " 
 (he enquires) "quare laicis non datur eucharistia sub duplici 
 specie ? " We may observe that as mere communicants clerics 
 as well as laity were under the same rule : the priest could 
 receive in both kinds only if he also consecrated : " Die, 
 una ratio est, quia sic possent credere quod totus Christus 
 non esset sub eadem specie. Alia ratio est propter periculum, 
 quia de facili posset effundi sanguis. Tertia est ut Veritas 
 respondeat umbrae, quia in lege non habebant offerentes de 
 libamine. Alia potest esse ratio, quia non esset decens nee 
 securum, ut tantum conficeretur de sanguine, quantum suffi- 
 
Canon a^iggae* 185 
 
 Herford. Rom. 
 
 Sumit totum sanguinem 
 cum particula. Quo stimp- 
 to, si qui sunt communi- 
 
 cant uni magnae parochi^, in qua sunt quandoque multa 
 millia personarum, nee posset altare tale vas in quo confice- 
 retur recipere." Lib. i. tit. i, Altissimus, verb, vinum purum. 
 
 After receiving the communion people in the middle ages 
 were given unconsecrated wine, of which they took a small 
 portion. Repeated injunctions were laid upon parish priests 
 that they should carefully explain that the wine so given was 
 merely wine, and that the Blood of our Lord had been already 
 received under one kind only. 
 
 The rubrics at the beginning of the Roman missal still pre- 
 scribe the same rule ; but in practice, at least everywhere in 
 England, the observance of it has long been forgotten : " Mi- 
 nister autem dextra manu tenens vas cum vino et aqua, 
 sinistra vero mappulam, aliquanto post sacerdotem eis porri- 
 git purificationem, et mappulam ad os abstergendum." Ritus 
 celebr. missam. x. 
 
 Upon the mode of receiving I need scarcely remind the 
 reader of the famous passage in St. Cyril, Catech. mystag. v. 
 cap. xxj : and according to the same feelings the Church has 
 always insisted upon outward gestures of reverence and awe ; 
 not merely by way of decency as on less solemn occasions 
 but here as of actual necessity. As St. Augustine declares, 
 " nemo carnem illam manducat nisi prius adoraverit." Enar. in 
 ps. xcviii. 5- I shall only add a passage from St. Chrysostom, 
 as cited and translated by an Anglican writer in the seven- 
 teenth century : " This Body the wise men reverenced, even 
 when it lay in the manger, and approaching thereto wor- 
 shipped with great fear and trembling. Let us therefore who 
 are citizens of heaven imitate at least these barbarians. . . But 
 thou seest this Body not in the manger, but on the altar ; not 
 
1 86 Canon e^issae, 
 
 Sarum. Bangor. Ebor. 
 
 se sacerdos, et di- altari superposi- 
 
 cat cum devotione to, inclinans se 
 
 orationem sequent sacerdos cummag- 
 
 tem : na veneratione in 
 
 held by a woman, but presented by the priest. . . Let us there- 
 fore stir up ourselves, and show far greater reverence than 
 those barbarians, lest by our careless and rude coming we 
 heap fire on our heads." Homil. xxiv, cit. Ashwell, Gestus 
 eucharisticus ; cf. also pp. 46 and 120. And in Lactantius, 
 de morte persec, the vision of St. Perpetua ; cited by Gerbert, 
 tom. i. p. 125 : " ego accepi junctis manibus." 
 
 How long the custom continued of receiving the eucharist 
 into the hands is uncertain. " Primis temporibus (says Ma- 
 billon, Mus. Ital. a. lix) eucharistia etiam laicis tribuebatur in 
 manus." There is a canon of the council of Toledo, A.D. 400 : 
 " Si quis acceptam a sacerdote eucharistiam non sumpserit, 
 veluti sacrilegus repellatur." But this is directed against the 
 heresy of the Priscillianists. The old form was first given up 
 at Rome, before the age of St. Gregory the great : but for 
 some long time after it was still retained in other churches. 
 We hear of a certain abbess, St. Odilia, into whose hands not 
 only the host but the chalice was delivered in the eighth 
 century ; prof at. in scec. in, Benedict, p. i, observat. x. Geor- 
 gius, tom. iii. p. 174, from whom I quote the above, cites also 
 St. Caesar of Aries, who proves that men and women received 
 differently: "viri enim, quando ad altare accessuri sunt, 
 lavant manus suas, et omnes mulieres nitida exhibent lin- 
 teamina ubi corpus Christi accipiant." See, almost word for 
 word, St. Augustine, Serm. 15a (cit. Casalius, p. 91). There 
 is an express canon in the year 578 : "Ne liceat mulieri nuda 
 manu eucharistiam accipere." Concil. Autisiodor. And another 
 canon of the same council orders that "unaquaeque mulier 
 (quando communicat) dominicalem suam habeat." As to 
 what this dominicale was, Baronius, Mabillon, and many others 
 suppose it to be the same as the linteamina above : but 
 Stephen Baluze says it was a covering for the head, resting 
 his opinion upon a council of Angers : " Si mulier communi- 
 cans dominicale suum super caput suum non habuerit, usque 
 
Canon e^i&mz. 187 
 
 Herford. Rom. 
 
 candi, eos comimmicet, an- 
 tequam se purificet. Postea 
 dicit : 
 
 ad alium diem non communicet." The Anglo-saxon rule 
 was, "mulieribus licet sub nigro velamine eucharistiam acci- 
 pere." Egbert, Confessional. 37. It is difficult to explain a 
 later canon under king Edgar: "We enjoin that no woman 
 come near to the altar while mass is celebrating." Thorpe, 
 vol. i. p. 1^^. One thing is clear, that women were not per- 
 mitted to receive with uncovered hands. To return to men : 
 Bede records the death in the year 680 of Caedmon, a monk, 
 who feeling himself dying " interrogavit, si eucharistiam intus 
 haberent. . . Rursus ille : ' et tamen,' ait, ' afferte mihi eucha- 
 ristiam.' Qua accepta in manu, interrogavit, si omnes pla- 
 cidum 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 chalice by deacons. 
 Martene, de ant. rit. lib. i. c. iv, brings many examples by 
 which he proves that it was not only allowed but general : and 
 there is the well-known complaint of St. Laurence to pope 
 Sixtus : " Quo sacerdos sancte sine diacono properas ? nun- 
 quid degenerem me probasti ? experire, utrum idoneum ma- 
 gistrum elegeris, cui commisisti dominici sanguinis dispensa- 
 tionem." As Merati remarks upon Gavantus, tom. i. p. 230, 
 citing this ; St. Laurence says not the Body, but the Blood : 
 as if to give the chalice was an especial part of the office of 
 deacons. On the other hand, we have St. Chrysostom, Horn. 
 46. in Matt., declaring that none but a priest can administer 
 the chalice, and the fifteenth canon of the second 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 "give the body of Christ" to priests. 
 The sixteenth of the canons of ^Ifric allows deacons to 
 "baptize children, and housel the people:" which, if there 
 should be any doubt, is fully explained in the pastoral epistle 
 
1 88 
 
 Canon d@i!e(0ae« 
 
 Sarum. 
 
 Bangor. 
 
 
 medio altaris et 
 
 
 crtuem respiciens 
 
 Ebor, 
 
 of the same ^Ifric : " the deacon may give the bread, and 
 baptize children." Thorpe, Ancient laws and institutes, vol. ii. 
 
 PP- 349. 379- 
 
 But this canon of the council of Nice may be reconciled 
 with the others by remembering that deacons were forbidden 
 by it to distribute to priests ; in which case there would be 
 conveyed a tacit permission that they might to the laity. 
 There seems to be no ground for supposing that the Nicene 
 fathers intended in any way to oppose the custom of the first 
 and apostolic age when, as St. Justin tells us {Apolog. ii.), the 
 deacons carried the eucharist to the absent and the sick. The 
 thirty-eighth canon of the fourth council of Carthage, A.D. 252, 
 is very much to the point : " Praesente presbytero, diaconus 
 eucharistiam corporis Christi populo, si necessitas cogat, jussus 
 eroget" And with this Lyndwood agrees, in his gloss upon 
 the text, Diaconi baptizare non prasumant, nisi" %lc.: "In 
 casu necessitatis, absente presbytero, potest diaconus suo jure 
 baptizare, et corpus Christi erogare infirmis : sed in ecclesia 
 praesente presbytero non potest, etiamsi necessitas exigat, nisi 
 jussus a presbytero, puta, cum multi sint qui indigent bap- 
 tismo, et presbyter non potest omnibus sufEcere. Similiter, 
 si multi volunt accipere corpus Christi, nee presbj^er sufficit 
 omnibus." Lib. iii. tit 24, Baptisterium habeatur. So that 
 in all these cases an express command from the priest wcis 
 necessary, that deacons might not presume; and attempt 
 even perhaps to consecrate: as may be inferred from the 
 twenty-fifth chapter of the council of Laodicea, cited by Cas- 
 sander. Opera, p. 73 : " Non oportet diacono panem dare, nee 
 calicem benedicere." One word upon the address of St 
 Laurence to pope Sixtus cited above. I would remind the 
 reader that in the text of the Benedictine edition of the works 
 of St. Ambrose, upon whose authority the tradition mainly 
 rests, the reading is not dispe7isationem but consecrationem. 
 De off. lib. i. 41, tom. ii. p. ^^. If this latter is correct, it can 
 only be understood in a very extended sense. See above, 
 note 12. p. 127. 
 
Canon d^ismt* 189 
 
 Herford. Rom. 
 
 An abuse seems to have crept in in England about the 
 thirteenth century, which is thus described and forbidden in 
 the constitutions of Walter Cantilupe bishop of Worcester : 
 "Audivimus autem quidem, quod merito credimus reproban- 
 dum, quod quidam sacerdotes parochianos suos, cum commu- 
 nicant, offerre compellunt : propter quod simul communicant, et 
 oflferunt, per quod venalis exponi videtur corporis et sanguinis 
 Christi hostia pretiosa : hoc, quod execrabile sit, nullus ambigit 
 sanae mentis : hoc igitur avaritise horrendum vitium. interdicimus 
 et execramus." Wilkins, Concilia, tom. i. p. 671. So, once 
 more, a canon of a synod of the diocese of Chichester in 
 1389: "In sacrosancto die paschse, sine uUa exactione de- 
 cimse vel debiti, seu oblationis, liberaliter conferant corpus 
 Christi ; ne una manu porrigendo eucharistiam, altera reci- 
 piendo pecuniam, nostrae redemptionis mysterium fiat venale. 
 Quod si compertum sit fieri, praecipimus hujusmodi flagi- 
 tiosum commercium severitate canonica graviter vindicari." 
 Concil. tom. a. p. 170; cf. tom. 3. p. 60. 
 
 In the first age of the Church all who were present at the 
 service of the blessed eucharist, 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 
 communicants. Micrologus in the eleventh century says : 
 "sciendum est, juxta antiquos patres, quod soli communi- 
 cantes divinis mysteriis interesse consueverunt." Cap. 51. 
 Cardinal Bona adds "hanc consuetudinem diu perstitisse 
 evidens est," and goes on to speak of some churches at Rome 
 where the priest is not permitted to communicate alone at 
 high mass : " In missa solemni retenta est ab aliquibus eccle- 
 siis communio ministrorum, quae Romae nunc permanet in 
 insignioribus basilicis, et ubi desierat, apostolicae visitationis 
 decreto restituta est. Sapientissimo sane consilio, ne in de- 
 suetudinem abeat antiquissimus ecclesiae ritus, sine quo vix 
 possunt intelligi, quae in liturgicis orationibus quotidie reci- 
 tantur." Rerum. liturg. lib. ii. cap. xvii. a. Van Espen 
 
190 Canon a^issae. 
 
 Sarum. Bangor. Ebor. 
 
 dicat hanc oratio- 
 nem sequentem. 
 
 GRATIAS tibi ago, Domine, 
 sancte Pater, omnipotens aeter- 
 ne Deus : qui me refecisti de sacra- 
 tissimo corpore et sanguine Filii tui 
 Domini nostri Jesu Christi : et pre- 
 cor, ut hoc sacramentum salutis nos- 
 trse quod sumpsi indignus peccator, 
 non veniat mihi ad judicium neque 
 ad condemnationem pro meritis 
 meis : sed ad profectum corporis et 
 animae in vitam setemam. Amen. 
 Qua dicta eat sacerdos ad dexterum 
 cornu altaris cum calice inter manus, 
 digitis adhiu conjunctis sicut prius: 
 et accedat subdiaconus et effundat in 
 calicem vinum et aquam : ** et resin- 
 ceret^^ sacerdos manus suas ne aliquee 
 reliquicB corporis vel sanguinis rentor 
 neant, in digitis vel in calice. 
 Post primam ab- Hie lavet sacer- Post primam ab- 
 
 speaks to the same purpose, and advises that parish priests 
 should warn their people that they would communicate them 
 only during the service : and again, " Ulterius populo ex- 
 ponendum, quod ipsa communio sive participatio sacramenti 
 partem quodam modo sacrificii constituat: ideoque summo- 
 pere conveniens esse, ut dum una cum sacerdote sacri- 
 ficium ofTerunt, etiam una de sacrificio sacramentaliter com- 
 municando participent." Jus ecc. universum, pars. ii. sect i. 
 tit. V. 
 
 ** The reader will observe a difference here in the English 
 uses, and again between them and the Roman : which last 
 appoints wine for the first ablution, which is rather called 
 the purification. Many of the ancient ritualists speak of 
 
Canon a@i00ae. 191 
 
 Herford, Rom. 
 
 Postquam communicaverit 
 eat ad dextrum cornu alta- 
 ris cum calice, et abluat eum 
 cum vino, dicencb : 
 
 wine ; and Durand of an ablution " missa finita," which was 
 then to be thrown away into some clean place ; probably 
 the piscina : " in locum mundum et honestum." Lib. iv. 
 
 cap. 53- 
 
 8s "Loke pater noster thou be sayande, 
 I whils tho preste is rynsande : 
 When tho preste has rinsynge done, 
 Opon thi fete thou stonde up sone : 
 Then tho clerke flyttis tho boke, 
 Agayne to tho south auter noke: 
 Tho preste turnes til his seruyce, 
 And saies forthe more of his office." 
 
 Layfolks mass book. 
 
igz 
 
 Canon a@f00ae* 
 
 q: 
 
 Sarum. Bangor. Ebor. 
 
 lutionem vel effur dos digiios suos in lutionem dicetur 
 sionem, dicitur concavitate call- hcec oratio: 
 fuBC oratio: cis, cum vino in- 
 
 fuso a subdiacono 
 
 vel alio ministro : 
 
 quo hausto, dicat 
 
 sacerdos : 
 UOD ore sumpsimus,** Domine, pura mente 
 capiamus : et de munere temporali fiat nobis 
 remedium sempiternum (in vitam aetemam. Amen. 
 Ebor.). 
 
 Hie etiam subdia 
 
 conus vel alius mi- 
 nister infundat 
 
 vinum vel aquam 
 
 in calicem : quo 
 
 hausto, sequatur 
 
 hcBC oratio: 
 
 HM.Q nos communio, Domine (Domine, communio, 
 Ebor.), purget a crimine : et coelestis remedii fa- 
 ciat esse consortes. (Per Christum. Ebor. Per Chris- 
 tum Dominum nostrum. Amen. Bangor.) 
 
 Hie lavet digitos 
 iyi concavitate ca- 
 licis cum, vino in- 
 fuso a subdiacono, 
 quo hausto, sequa- 
 tur oratio : 
 
 Sumat hie cali- 
 cem, et ponat su- 
 per patenam, et 
 postea inclinando 
 se dicat : 
 
 Postperceptionem 
 ablutionum ponat 
 
 Finita oratione : 
 eat sacerdos in me- 
 dio altaris, ibi- 
 dem calicem super 
 patenam, jaeentem 
 dimittens: et se 
 
 ** " Postquam otnnes comtnunicaverunt, dicit : Quod ore 
 sumpsimus," &c. Micrologus, cap. xxiii. Compare what the 
 same old writer says in another place : " Postquam omnes 
 communicaverint dicit sacerdos hanc orationem sub silentio, 
 
Canon o^ism^ 
 
 ^93 
 
 Herford. 
 
 Rom. 
 
 QUOD ore sumpsimus, Domiiie, pura mente 
 capiamus : et de munere temporali fiat' nobis 
 remedium sempiternum (in vitam aeternam. Amen. 
 Herford.). 
 
 Ddnde abluat digitos suos 
 supra calicem cum vino vel 
 aqua, dicendo : 
 
 HMC nos communio, 
 Domine, purget a 
 crimine : et coelestis reme- 
 dii faciat esse consortes. 
 Per Christum Dominum 
 nostrum. Amen. 
 
 Tunc abluat cum aqua, et Interim porrigit calicem 
 redeat ad medi^lm altaris m^inistro, qui infundit in 
 cicm, ilia ablutione, et ibi eo parum vini, quo se puri- 
 sumat earn et iterum, dicat : ficat : deinde prosequitur : 
 
 Quod ore sumpsimus. Qua finita sequitur oratio sive orationes 
 post communionem dicendae." Cap. 19. Many forms of 
 prayer after receiving are in the collections of Martene, de 
 ant. ecc. rit. torn. i. 2ia, &c. 
 
 o 
 
194 
 
 Sarum, 
 
 sacerdos calicem 
 super patenam : 
 ut si quid rein(v- 
 neat stillet ; et 
 postea inclinando 
 se dicat. 
 
 Canon ^im^z* 
 
 Bangor, 
 
 cum magna vene- 
 ratione respicierir 
 dum crucem incli- 
 nans, dicat in me- 
 moria passionis 
 Domini: 
 
 ADORAMUS (Adoremus, Ban- 
 £\. gor.) crucis signaculum, per 
 quod salutis sumpsimus sacramen- 
 tum." 
 
 Ebor. 
 
 Deinde lavet ma- Tunc cum. ista 
 
 nus :" diaconus oratione eat sacer- 
 
 interim corpora- dos ad dextrum 
 
 Ha complicet.^'^ cornu altaris, et 
 
 ^ " When this is sayde knele doun sone, 
 Saye pater-noster til messe be done, 
 For tho messe is noght sest, 
 Or tyme of ite, misa est." 
 
 Lay folks mass book. 
 ^ {Quern potavi. Herf. and Rom.) This prayer was neces- 
 sarily altered after the chalice was received by none except 
 the officiating priest. Anciently it was in the plural number ; 
 and occurs in the old Gothic liturgy: "Corpus tuum, Domine, 
 quod accipimus {accepitnus ?) et calicem tuum {calix tuusf) 
 quem potavimus," &c. Thom. missale Gothicutn, p. 39a. It 
 is in the singular, however, in the old missal edited by Flacius 
 Illyricus : but that can scarcely 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 
 occasional prayers which might be used by the priest, mixed 
 up in no exact arrangement with the much more ancient 
 
Canon e^sm* 195 
 
 Herford. Rom. 
 
 CORPUS tuum, Domine, quod sumpsi, et calix 
 (sanguis, Rom.) quern potavi/' adhsereant sem- 
 per (adhaereat, Rom.) visceribus meis : 
 et praesta, ut in me non re- et praesta, ut in me non re- 
 maneat macula peccati, in maneat scelerum macula, 
 quern pura et sancta introi- quern pura et sancta refe- 
 erunt sacramenta corporis cerunt sacramenta. Quivi- 
 et sanguinis tui. Qui vivis vis et regnas in saecula sae- 
 et regnas. culorum. Amen. 
 
 Tunc ponat calicem j'acen- Abluit digitos, extergit, et 
 tern super patenam, et in- sumit ablutionem : extergit 
 clinet se ad altare, et eat os, et calicem quern operit, 
 ad sacr avium et lavet ma- et plicato corporali, collocat 
 
 Roman sacramentary. Moreover, according to that order 
 the chalice is to be given also to the assistant clergy : though 
 there appears to be some doubt as to the people. 
 
 *' " Cardinal Wolsey officiated at St. Paul's, where, it seems, 
 some of tlie principal nobility gave him the basin to wash at 
 high mass. He is charged with intolerable pride for suffering 
 persons of the first quality to do this office : however, the 
 matter is capable of a fairer construction than is generally put 
 upon it. For the holding the basin at high mass may rather 
 be supposed a ministration in religion, and an honour to God 
 Almighty, than any respect to the cardinal ; and if the cere- 
 mony was thus paid, why might it not be received under the 
 same consideration?" Collier, Ecc. hist. vol. ii. p. i8. 
 
 '" {Corporalia complicet.) " Quod ita pHcari debet ut nee 
 initium nee finis appareat, sicut etiam sudarium in sepulchro 
 Domini inventum est. Sudarium est ligamentum capitis." 
 Alcuin, de divinis officiis ; Bibl.patr. auct. torn. i. p. 283. 
 
 o 2 
 
196 
 
 Canon e^isdae. 
 
 Bangor. 
 
 abluat manus. 
 Postperceptionem 
 sacramenti sacer- 
 dote ad manus ab- 
 luendas veniente, 
 diaconus corpora- 
 lia complicet: et 
 in loculo ponat. 
 Postea vera ipsa 
 corporalia, cum 
 offertorio vel su- 
 dario, calici sup- 
 ponat. Ablutis 
 manibus revertat 
 se ad dexterum. 
 cornu altaris, et 
 dicat una cum mi- 
 nistris suis com- 
 munionem^. 
 Deinde facto signo crucis infctcie ver- 
 tat se saxerdos ad populum : elevatis- 
 que aliquantulum. brachiis et junctis 
 minibus dicat : 
 
 ,OMINUS T^OMINUS 
 vobiscum. I J vobiscum. 
 
 Sarum. 
 
 Ablutis manibus 
 et redeunte sacer- 
 dote ad dexterum 
 cornu altaris: di- 
 aconus calicem 
 porrigat ori sa- 
 cercbtis, si quid 
 infusionis in eo 
 remanserit resu- 
 Tnendum,. Postea 
 vero dicat cum, su- 
 is ministris coynr- 
 munionem?^ 
 
 Ebor. 
 
 D 
 
 Et iterum revertens se ad altar e di- 
 cat: 
 /^ REMUS. /^ REMUS. 
 
 ^^ (Communimtetn.) This was an antiphon or verse taken 
 usually from a psalm, which varied with the day ; and in old 
 times was sung whilst the people communicated. See Gerbert, 
 tom. i. p. 458. St. Augustine speaks of it, in his own time 
 at Carthage : " Ut hymni ad altare dicerentur de psalmorum 
 
Canon si^i&me* ^97 
 
 Herford. Rom. 
 
 nus suas, et in eundo di- in altari ut prius : deinde 
 cat : prosequitur missam : 
 
 LAV ABO inter inno- 
 centes manus meas : 
 et circumdabo altare tuum, 
 Domine. 
 
 Deinde reversus ad altare 
 dtcat communionem. 
 
 Qua dicta signet se et vertat 
 se ad popuhi,m et dicat : 
 
 DOMINUS vobis- 
 cum, 
 Et dicat postcommunionem. 
 
 Et ad finem orationis jun- 
 gat manus, et eat ad me- 
 dium altaris dicendo: 
 
 libro, sive ante oblationem sive cum distribueretur populo 
 quod fuisset oblatum." Retract, lib. ii. cap. xj. We have no 
 evidence from the old Gallic liturgies as to what might have 
 been the practice of the British churches before the coming 
 of Augustine of Canterbury. 
 
198 Canon a@i£t0ae* 
 
 Sarum. Bangor. Ebor. 
 
 Deinde dicat postcommunionem : '^ 
 juxta numerum et ordinem antedic- 
 tarum orationum ante epistolam. Fi- 
 nita ultima postcommunione^^ facto- 
 que signo cruets in fronte, iterum 
 vertat se sacerdos ad populum, et 
 dicat: 
 
 Dominus vobiscum. 
 Deinde diaconus : 
 Benedicamus 
 Domino.'* 
 In alio vero tem- 
 pore dicitur: 
 Ite, missa est.*® 
 
 '^ (jPostcommunionem.) A short prayer which like the 
 communio varied with the office of the day. Some ancient 
 copies of the Gregorian and Gelasian sacramentaries prefix 
 instead the title " ad complendum :" which is followed in the 
 Leofric missal. It is to this that St. Augustine alludes, when 
 writing to Paulinus he says, "participato tanto sacramento, 
 gratiarum actio cuncta concludit." It was especially intended 
 for those who had communicated ; as Walafrid Strabo, de 
 rebus ecc. cap. xxii, declares "ejus petitio maxime pro iis 
 est qui communicant." Micrologus repeats this, and in an- 
 other place says that in number they ought to correspond 
 with the collects and secret prayers before the preface. See 
 also Radulph. Tungr. prop. 23 : " ante ipsas communicare non 
 negligunt, quicunque earundem orationum benedictione foveri 
 desiderant." De canonum observantia. 
 
 8^ During lent a prayer was appointed in the old English 
 missals to be said after the postcommunion, called the " super 
 populum .•" and was preceded by the form, " Humiliate capita 
 vestra Deo." This custom was very ancient, as may be seen 
 by an examination of cardinal Thomasius' edition of the 
 Gelasian sacramentary, and was for a long time said during 
 the whole year : but afterwards was restricted to the season 
 of lent, that the people might during their discipline be the 
 
Canon d^ismt. 199 
 
 Herford. Rom. 
 
 PE R Dominum nos- 
 trum Jesum Chris- 
 tum Filium tuum. Qui te- 
 cum vivit. 
 
 Iterum signet se et vertat Dido, post ultimam oratio- 
 ad populum et dicat: nem, 
 
 Dominus vobiscum. Dominus vobiscum. 
 
 Antequam revertatur di- R. Et cum spiritu tuo. 
 cat, Ite : in revertendo di- dicit, pro misses qualitate, 
 cat, missa est. vel 
 
 In missis quando non did- Ite missa est, vel 
 tur Gloria in excelsis, di- Benedicamus Domino. 
 catur: R. Deo gratias. 
 
 Benedicamus Domino. 
 
 better fortified by the prayers and benedictions of the Church 
 against the malice of the devil. As Amalarius tells us the 
 intention was, "si omni tempore necesse est paratum esse 
 bellicosum, adversus insidias sive impetus inimicorum : quanto 
 magis in procinctu ? Quadragesimali tempore scit adversarius 
 noster a sancta ecclesia singulare certamen commissum esse 
 contra se. . . . Vult sacerdos noster ut nostris armis vestiti 
 simus : propterea jubet per ministrum, ut humiliemus capita 
 nostra Deo, et ita tandem infundit super milites protectionem 
 benedictionis suae." Lib. iii. cap. 37 ; compare Micrologus, 
 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 practice 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 licence to 
 depart. See Micrologus, cap. 46. 
 
 ^^ "Then when thou heris say ite. 
 Or benedicamus if hit be : 
 
200 
 
 Canon e^is&ae. 
 
 Sarum. Bangor. Ebor. 
 
 Quotiescufnque 
 
 enim dicitur, Ite 
 
 missa est : sew- 
 
 per dicitur ad po- 
 
 pulum converten- 
 
 do}^ Ei cum did 
 
 debeat, Benedica- 
 
 mus Domino: 
 
 convertendo ad al- 
 tars dicitur.^'' 
 
 His dictis, sacerdos inclinato corpore, Sacerdoshicincli- 
 
 junctisque manibus, tacita voce coram nato corporejunc- 
 
 altari in medio dicat hanc oratiomm : tisque manibus, 
 
 tacita voce in me- 
 dio altaris dicat 
 hanc orationem. 
 LACE AT tibi,'* sancta Trinitas, obsequium ser- 
 vitutis meae, et praesta : ut hoc sacrificium quod 
 
 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." 
 
 Lay folks mass book. 
 ^^ This turning towards the people, or towards the altar if 
 " Benedicamus" was said, is noticed by many of the ancient 
 ritualists. Micrologus, cap. 46 : " Cum Ite, missa est, dicimus, 
 ad populum vertimur, quem discedere jubemus ; cum autem, 
 Benedicamus Domino, non ad populum sed ad altare, id est, 
 ad Dominum vertimur, nosque ipsos non ad discedendum, sed 
 ad benedicendum Domino adhortamur." So also Durandus, 
 lib. iv. cap. 57 ; Belethus, cap. 49, &c. Le Brun says that in 
 some churches of France the deacon turned towards the north, 
 but he knows not why. 
 
 ^ Micrologus gives us (writing in the eleventh century) 
 the rule which then governed the saying either of the one 
 form or the other : " Seniper autem cum Gloria in excelsis 
 
Canon d^i^sne* 
 
 201 
 
 Herford. 
 
 Rom. 
 
 Time inclinet se cum June- Dicto Ite missa est, vel Be- 
 tis manibus ad altare, di- nedicamus Domino, sacer- 
 cens : dos inclinat se ante medium 
 
 aliaris, et manibus junctis 
 super illud, dicit : 
 
 ► LAC EAT tibi, saticta Trinitas, obsequium ser- 
 vitutis mese, et praesta : ut (hoc, Herford.) sacri- 
 
 etiam, TV Deum, et Ite missa est, recitamus." Cap. 46. That 
 is, upon the Lord's day and the greater festivals. 
 
 " Ad raissas de Requiem quod attinet, Stephanus Au- 
 gustodunensis ex 600 jam annis nos monuit loco Ite missa 
 est, did Requiescant in pace. . . . Non ergo populum per Ite 
 missa est dimitti congrueret, cum fere missam sepultura 
 precesque consequantur, quae sane persuadere adstantibus 
 debent, ut ne recedant." Le Brun, i. 333 ; and Belethus, 
 cap. 49. 
 
 ^* According to the old English uses the mass ended with 
 the "Ite missa est" or the "Benedicamus Domino;" and the 
 people then were at liberty to leave the church : though it 
 is not likely that many left until they knew that the prayer 
 " Placeat tibi" had been said. This prayer was in very early 
 times left to the discretion and devotion of the priest to be 
 said or not as he thought proper. The reason why the final 
 blessing was not given to the people in England before the 
 seventeenth century may probably have been because of the 
 
202 Canon d@i0jeiae. 
 
 Sarum. Bangor. Ebor. 
 
 oculis majestatis tuae (tuae majestatis, Ebor. et Bangor.) 
 indignus obtuli, tibi sit (sit tibi, Ebor.) acceptabile : 
 mihique et omnibus pro quibus illud obtuli, sit, te mi- 
 serante, propitiabile. Qui vivis et regnas (Deus. Per 
 omnia saecula saeculorum. Amen. Sar. et Bangor.). 
 Quafinita erigat se sacerdos, signans 
 se in facie sua, dicens: 
 
 IN nomine Pa- T N nomine Pa 
 tris, &c. 1 
 
 tris, et Filii, 
 et Spiritus sancti. 
 Amen. 
 
 Et sic inclinatione facta, eo ordine, 
 quo prius accesserunt ad altare in 
 principio viissce, sic induti cum cero- 
 ferariis et cceteris ministris redeant. 
 Sacerdos vero in redeundo dicat evan- 
 gelium:^^ In principio.^ 
 
 episcopal benedictions which were to be said before the Agnus 
 Dei. The date of the addition of the benediction to the 
 Roman use is uncertain : but when first added only a bishop 
 was allowed to give it. Some writers have carried the date 
 up to the tenth or ninth century, because the blessing of the 
 people at the end of the mass is mentioned by early 
 ritualists. But the blessing so spoken of refers to the post- 
 communion. This is clear from the words of Walafrid Strabo 
 (a.d. 830): "Statutum est, ut populus ante benedictionem 
 sacerdotis non egrediatur de missa. Quae benedictio intelli- 
 gitur ilia ultima sacerdotis oratio." Cap. 38. 
 
 Although this prayer is not in the old ordines Romani it is 
 nevertheless very ancient, and occurs in the manuscript edited 
 
Canon 6©i00ae. 
 
 203 
 
 Herford. Rom. 
 
 ficium, quod oculis tuse majestatis indignus obtuli, tibi 
 sit acceptabile : mihique et omnibus pro quibus illud 
 obtuli, sit, te miserante, propitiabile. (Qui vivis. Her- 
 ford. Per Christum Dominum nostrum. Amen. Rom.) 
 
 Et osculetur altare. 
 
 Dum deponitvestimentasua, 
 velin eundo ab altari usque 
 ad vestibulum, dicat ant. 
 Trium Puerorum. 
 
 Deinde osculatur altare : et 
 elevatis oculis, extendens, ele- 
 vans, etjungens manus, ca- 
 putque cruci inclinans, di- 
 cit : 
 
 BE NED I CAT vos 
 omnipotens Deus. 
 Et versus ad populum, se- 
 mel tantum denedicens, pro- 
 sequitur: Pater, et Filius 
 >i* et Spiritus sanctus. R. 
 Amen. 
 
 Deinde in cornu evangelii, 
 dicto, Dominus vobiscum, 
 et Initium, vel Sequentia 
 sancti evangelii, signans 
 altare, vel librum, et se, le- 
 git evangelium secundum, 
 
 by Illyricus, in many others of equal date, and is noticed by 
 Micrologus. Another reason why the ordines omit it possibly 
 is because in fact the service is already over, having concluded 
 with the " Ite missa est." So in many manuscripts it is 
 headed post missam, and Micrologus says : " Finita missa 
 dicit, Placeat tibi, sancta Trinitas." Cap. 23. 
 
 '' This lection was the first fourteen verses of the first 
 chapter of the gospel according to St. John. It has been said 
 that it was not obligatory according to the Roman use until 
 the last revision, after the council of Trent ; but the rubrics of 
 the Bangor and Sarum missals do not seem to leave a dis- 
 cretion. In some of the churches of France this last gospel 
 is still read not at the altar but as in England anciently in 
 
204 Canon ^i00ae, 
 
 Sarum. Bangor. Ebor. 
 
 returning to the sacristy; in others standing at the entrance 
 to it ; and again^ in some, in the sacristy. Many of the mo- 
 nastic uses omitted this gospel. 
 
 The directions when this gospel is now to be omitted ac- 
 cording to the Roman liturgy, and another read in its stead, 
 are given in the Ruhr. gen. xiij. %. 
 
 ^ " Cum vero sacerdos exuerit casulatn et alia indumenta 
 sacerdotalia, dicat psaltnos subscriptos : cum antiph. Trium. 
 puerorum. ps. Benedicite sacerdotes : usque ad finem. cantici. 
 ps. Laudate Dominum in Sanctis ejus : totus psalmus. Nunc 
 dimittis servum : cum Gloria Patri, et sicut erat. Deinde di- 
 citur tola antiph. Trium puerorum cantemus hymnum, quem 
 cantabant in camino ignis benedicentes Dominum. Kyrie 
 eleyson. Christe eleyson. Kyrie eleyson. Pater noster. Et 
 ne nos. Sed libera nos. Benedicamus Patrem, et Filium, 
 cum sancto Spiritu. Laudemus et superexaltemus eum in sae- 
 cula. Benedictus es Domine in firmamento coeli. Et lauda- 
 bilis et gloriosus in saecula. 
 
 " Benedicat et custodiat nos sancta Trinitas. Amen. Non 
 intres in judicium cum servo tuo, Domine. Quia non justifica- 
 bitur in conspectu tuo omnis vivens. Domine Deus virtutum 
 converte nos. Et pstende faciem tuam et salvi erimus. Do- 
 mine exaudi orationem meam. Et clamor meus ad te veniat. 
 Dominus vobiscum. Et cum spiritu tuo. Oremus. 
 " Oratio. 
 
 " Deus, qui tribus pueris mitigasti flammas ignium, concede 
 propitius, ut nos famulos tuos non exurat flamma vitiorum. 
 
 " Oratio. Ure igne sancti Spiritus renes nostros et cor nos- 
 trum, Domine : ut tibi casto corpore serviamus, et mundo 
 corde placeamus. 
 
Canon d^i&sat* 205 
 
 Herford. Rom. 
 
 Joannem, In principio erat 
 Verbum, vel aliud evang. 
 ut dictum est in rubricis 
 generalibus. Cum dicit, Et 
 verbum caro factum est, 
 genuflectit : In fine, R. Deo 
 gratias. 
 
 "Oraiio. Actiones nostras qusesumus, Domine, aspirando 
 praeveni et adjuvando prosequere : ut cuncta nostra operatic 
 et a te semper incipiat, et per te ccepta finiatur. Etfinian- 
 tur hcB ires orationes sic : Per Christum Dominum nostrum. 
 Amen." Sar. miss. edit. 149a. 
 
 The Bangor use agrees in the main with the above. The 
 York has also nearly the same verses and responses with one 
 collect only, viz. "Deus, quitribus:" headed "T Orationes post 
 missam 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 sanctum : multiplica super nos miseri- 
 cordiam tuam, ut te rectore, te duce, sic transeamus per bona 
 temporalia, ut non amittamus aeterna. Per." 
 
 On the same page immediately preceding the canon in the 
 Salisbury missal of 1493, upon which is the ^^ oratio di'cenda 
 ante missam" which I have already given (note i. p. a), is the 
 following " Oratio dicenda post missam. Omnipotens sem- 
 piterne Deus Jesu Christe Domine, esto propitius peccatis 
 meis, per assumptionem corporis et sanguinis tui. Tu enim 
 loquens 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 confirmare 
 digneris, atque ab omnibus insidiis diaboli ac vitiis emundes : 
 ut gaudiorum coelestium merear esse particeps. Qui vivis 
 et regnas Deus, per omnia ssecula sseculorum. Amen." 
 
 Many editions contain more prayers to be said at the 
 priest's choice both before and after the service. The Bangor 
 and Hereford missals do not give any: in my copy of the 
 
2o6 Canon e^insat^ 
 
 York use a very long prayer is printed before the ordinary, 
 to be said before the service, "quam sanctus Augustinus 
 composuit :" and the following at the end of the canon : — 
 
 " % Oratio dicenda post celebrationem misstz. Gratias ago 
 tibi, dulcissime Domine Jesu Christe, lux vera, salus creden- 
 tium, solatium tristium, spesque cunctorum, gaudium angelo- 
 rum : qui me miserum et magnum peccatorem famulum tuum 
 hodie sacratissimo corpore et sanguine tuo pascere dignatus 
 es. Ideo et ego miserrimus et innumerabilibus criminibus 
 infectus, lachrymosis precibus imploro benignissimam miseri- 
 cordiam tuam, et summam clementiam, ut haee dulcissima 
 refectio, summa et incomprehensibilis communio, non sit mihi 
 judicium animae meae sed prosit mihi in remedium ad eva- 
 cuandas omnes insidias et nequitias diabolicae fraudis, ita ut 
 nulla ejus dominetur iniquitas in corde, corpore, anima, et 
 sensibus meis, sed tua dementia me perducat ad superna 
 convivia angelorum, ubi tu es vera beatitudo, clara lux, sem- 
 pitema laetitia. Amen." 
 
::^tititti0ttai iBote* 
 
:^iititt(ottai 0ott* 
 
 I. 
 
 SOME observations still remain which perhaps 
 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 altogether with- 
 out 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 fivrja-is : and some few, of whom Albaspinseus 
 is the chief authority, to the German Mess or Mes. 
 With respect to this last derivation or guess a 
 superficial modern 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 neces- 
 sary to be mentioned, have been proposed : and 
 lastly that which, as it appears to me, cardinal 
 Bona has completely established as the true one ; 
 that it is a liturgical Latin word, a mittendo ; and 
 derived from the usual form by which, first the cate- 
 chumens and others were dismissed, and secondly 
 
 ^ Hampson, Medii cevi Kalen- is it to be wished that some one 
 
 darium, vol. ii. p. 263. This is really learned would give us a 
 
 a work useful in some points, work which the above scarcely 
 
 but cannot be always relied on ; makes more than a pretence to 
 
 the compiler having written in be. By far the best at present 
 
 a bigoted spirit of ignorant hos- is the Chronology of history, by 
 
 tility to Catholic truth. Much Sir H. Nicolas. 
 
210 aDDitional iSote. 
 
 the faithful at the conclusion of the service : " Ite, 
 missa est." 
 
 For further information I shall refer the reader 
 to the following authorities, all of whom treat fully 
 upon the matter and in fact exhaust it : Baronius, 
 ann. 34 ; Bellarmine, de missa, lib. v. cap. i ; Bona, 
 Opera, tom. i. lib. i. cap. i, and Sala's additions to 
 his text ; Casalius, de Christian, rit. cap. 9 ; Cas- 
 sander, Liturgica, cap. 26 {Opera, p. 55) ; Durant, 
 de ritibus, lib. ii. cap. i ; van Espen, tom. i. p. 410 ; 
 Ducange, 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 Victorinus, &c., 
 who agree with them. From a careful examination 
 of these as well as of those who hold the contrary 
 opinion we may reasonably conclude that the ques- 
 tion has been settled, and that Missa is derived 
 " a mittendo" and from the " Ite, missa est." 
 
 II. The word "Missa" especially in the most 
 ancient writers, and in ecclesiastical documents such 
 as monastic statutes and decrees of councils, does 
 not always signify " the Liturgy" or " Office of the 
 Holy Communion." It means sometimes the dis- 
 mission from any divine office ; sometimes the por- 
 tion of the service at which catechumens were pre- 
 sent ; sometimes again that to which-only the faith- 
 ful had been admitted : also, as I have had occasion 
 to remark before,^ it sometimes means collects or 
 lections, or even the canonical hours, 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, particularly Bona and Du- 
 cange. There is usually little difficulty in deter- 
 
 2 Note 8, p. 120. 
 
aoDitional Bote* 211 
 
 mining whether the term is to be taken in its strict 
 and more usual or in its improper sense ; and in- 
 stances are not very abundant of its use, even 
 in early writers, in other than its true meaning as 
 applied to the liturgy. 
 
 III. As " Missa" is to be understood sometimes 
 as other than the liturgy, so the liturgy had other 
 names than missa. Such, among the Greeks, were 
 mystagogia, synaxis, telete, anaphora, and prosphora : 
 and among the Latins collecta, dominicum, agenda, 
 communio, and oblatio. 
 
 IV. The chief kinds of masses were (i) Missa 
 solemnis ; or, that which was celebrated with the 
 full attendance of the priest and his ministers, deacon, 
 sub-deacon, and acolytes, with the proper solemni- 
 ties of incensing, &c., and in short all the ceremonies 
 which the full rubrics of the particular church ap- 
 pointed. Under this head were included the missa 
 fontificia, episcopalis, and abbatialis ; when a bishop 
 or mitred abbot oi^cvaXed pontificaliter. 
 
 (2) Missa alta; or, at it is now commonly called 
 in England, high mass. This is the same as the 
 missa solemnis ; and appears to have been a term 
 chiefly in use in this country. We find it as early, 
 at least, as the year 1356 when John Grandison, 
 bishop of Exeter, ordered a procession and special 
 prayers for the king and prince of Wales : " et 
 deinde altam missam, sicut in die sanctse trinitatis 
 solenniter cum sequenti celebrare."' And, again. 
 
 ' Concilia, torn. 3. p. 37. A parishioners attended instead of 
 few years afterwards a mandate the parochial mass ; the "magna 
 of his successor, bishop Brent- missa" as it was also commonly 
 Ingham, was directed against called. One consequence of 
 intruding priests, who would say this was that the people lost 
 low masses in parish churches the benefit of hearing the ae- 
 on Sundays and holidays, which customed sermon. 
 
 P 2 
 
212 3t)Uitional Botz, 
 
 nearly two hundred years later, in 1528, there is a 
 canon of the diocese of Ely : " quod clerici paro- 
 chiales omnes et singoili per totam dioecesim tempore 
 altse missae sacerdotibus deserviant reverenter et 
 obedienter in superpelliceis," &c.* Gavantus and 
 Ducange cite only from a charter of 1377 in Rymer's 
 Feeder a : " usque summum altare ad altam missam 
 celebrandam accesseram."* But the term (and also 
 missa magna) occurs not unfrequently in the York 
 and Sarum missals. 
 
 {3) Missa publica : at which persons of either sex 
 were permitted to attend : and was so called from 
 that circumstance and not from the place where it 
 was celebrated, " quia olim " (says Gavantus) " in 
 cryptis et abditis locis celebrabatur." These masses 
 were forbidden in some monasteries for obvious 
 reasons. The missa communis seems to have been 
 the same as the publica. 
 
 (4) Missa privata was celebrated by the priest 
 with only one attendant, and is that which is now 
 commonly called in England low mass ; or missa 
 bassa, or plana ; that is, as distinguished from missa 
 alta, or solemnis : but as opposed to the missa pub- 
 lica it would seem to mean that at which, whether 
 the people were present or not, the priest alone 
 communicated. The missa privata must not be 
 confounded with the missa solitaria ; which last, 
 although for a time it was not uncommon in mo- 
 nasteries, 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 or other person present. 
 
 The following examples will prove how early care 
 was taken in England to prevent this abuse. At 
 
 * Concilia, torn. 3- p- 713. * Tom. vii. p. 139. 
 
SDDitional Bote* 213 
 
 a council of York, a.d. 1195, it was decreed, " Cum 
 inter caetera ecclesiae sacramenta hostia salutaris 
 praeemineat, tanto impensior circa earn debet existere 
 devotio sacerdotum, ut cum humilitate conficiatur, 
 cum timore sumatur, cum reverentia dispensetur : 
 . . . nee sine ministro literato celebretur."^ Some 
 centuries earlier there are two remarkable decisions 
 upon this point in the Anglo-saxon ecclesiastical 
 institutes ; which would appear to prove that in 
 those days one minister alone present was not suf- 
 ficient : "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 mystery with you." Almost immediately 
 after follows : " Mass-priests shall not on any ac- 
 count celebrate mass alone without other men [butan 
 o^jaum mannum] that he may know whom he ad- 
 dresses, and who responds to him. He shall ad- 
 dress those standing about him, and they shall re- 
 spond 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.' " '' 
 (5) Of the same kind as the missa privata were 
 the missa familiaris and peculiaris,^ the specialis 
 and sinzularis. 
 
 ° Wilkins, Concilia, torn. i. p. culiarium seu familiariura se 
 
 501. Compare also in the same celebrationi obligent, quo minus 
 
 volume, p. 707, the constitutions valeant canonico officio com- 
 
 ofWalterde Kirkham, bishop of missam sibi officiare ecclesiam, 
 
 Durham, "Ad augendum vero ut tenentur." And see Lynd- 
 
 divini," &c. wood's gloss, lib. iij. tit. 23, De 
 
 ' Thorpe, Antient laws, vol. ii. celeb, miss. Sacerdotes caveant. 
 
 pp. 405, 407. One extract may be made : 
 
 ' There is a constitution of " F«ri5. canonico officio, i.e. missa 
 
 John Peckham, " Sacerdotes ca- de die, quae non debet omitti 
 
 veant universi ne missarum pe- propter alias, ut prsedictum est. 
 
214 anoitionai isote. 
 
 (6) The Missa votiva strictly meant a mass which 
 the priest said at his own option ; not agreeing with 
 the office appointed for the day. This, of course, 
 was subject to certain rules. But in a wider sense, 
 those were called votive masses which by a statute 
 of the Church were fixed to be said at certain times; 
 and they were so called with respect to the Church 
 herself, by whose devotion they had been so pre- 
 scribed. Such was the " Missa pro defunctis" which 
 was to be said upon the second day of November. 
 
 (7) The Missa prezsanctificatorum was a species 
 of imperfect service, in which no consecration was 
 made, and the priest communicated of the oblation 
 which had been consecrated upon a previous day. 
 In the Greek Church during lent these masses only 
 are allowed, except upon Saturdays and Sundays, 
 and the feast of the annunciation ; in the Roman 
 catholic church it is limited to Good Friday. 
 
 The thirty-sixth of the canons of .^Ifric, in 957, 
 as translated from the Anglo-saxon by Thorpe, 
 shows us the antiquity of the Good Friday service 
 as observed in England a thousand years ago : 
 " Housel may not be hallowed on Good Friday 
 [lanja Fjjige-baej, long Friday] because Christ suffered 
 on that day for us : but there must nevertheless be 
 done what appertains to that day : so that two lec- 
 tures be read, with two expositions,^ and with two 
 collects, and Christ's passion ; and, afterwards, the 
 prayers. And let them pray to the holy rood, so 
 that they all greet the rood of God with kiss. 
 Let the priest then go to the altar of God, with 
 the housel bread that he hallowed on Thursday, 
 
 Et nota, quod caute dicit, canonicis." 
 
 canonico officio, ac si per hoc ° Rather "with two tracts "(?): 
 
 innuat, quod missa sit de oflBciis "mibcpamcpaccum:" the mean- 
 
 canonicis, non tamen de horis ing is not clear. 
 
and with unhallowed wine mixed with water, and 
 conceal it with his corporal, and then immediately 
 say, ' Oremus ; prseceptis salutaribus moniti' and 
 ' Pater noster' to the end. And then let him say to 
 himself, ' Libera nos quaeso Domine ab omnibus 
 malis,' and aloud ' per omnia ssecula sseculorum/ Let 
 him then put a part of the housel into the chalice, 
 then let him go silently to the housel ; and, for the 
 rest, let look who will."" The prayers and collects 
 referred to are those which have been especially said 
 on Good Friday for various conditions of men from 
 a very remote age. Lanfranc speaks of them in his 
 constitutions : and that as now " pro cunctis ordi- 
 nibus flectantur genua, nisi pro Judaeis."^^ 
 
 (8) With this last mass the Missa sicca has been 
 often confounded ; but there is an essential distinc- 
 tion : because the missa sicca was not only without 
 consecration but without communion ; a mere reci- 
 tation of part only of the service. Long before 
 the sixteenth century it would seem to have been 
 abolished. Durand's account of it is : " Potest 
 sacerdos accepta stola epistolam et evangelium le- 
 gere, et dicere orationem dominicam, et dare bene- 
 dictionem ; quinimo si ex devotione, non ex super- 
 stitione velit totum officium missae sine sacrificio 
 dicere, accipiat omnes vestes sacerdotales, et missam 
 suo ordine celebret, usque ad finem offerendae, di- 
 mittens secreta, quae ad sacrificium pertinent. Prae- 
 fationem vero dicere potest, licet in eadem videantur 
 
 '° Anglo-Saxon institutes, vol. et adorata cruce, communicent 
 
 i- P- 369- I' would seem that omnes." 
 
 in the eleventh century others " Concilia, torn. i. p. 338. So, 
 
 besides the priest might com- in the Leofric MS., there is a 
 
 municate. The office for Good- distinct order before the prayer 
 
 Friday ends thus in the Leofric " pro perfidis Judaeis " that the 
 
 missal: "Pater noster: ut supra: people should not kneel. 
 
2i6 9DDitfonal iSote, 
 
 angeli invocari ad consecrationem corporis et san- 
 guinis Christi. De canone vero nihil dicat, sed 
 orationem dominicam non praetermittat, et quae ibi 
 sequuntur sub silentio dicenda non dicat : calicem 
 et hostiam non habeat : nee de his, quae super cali- 
 cem seu eucharistiam dicuntur, vel fiunt, aliquid 
 dicat, vel faciat. Potest etiam dicere ' Pax Domini 
 sit semper,' &c., et exinde missae officium suo ordine 
 peragat."^^ 
 
 There is some doubt after all, although Durand 
 speaks thus decidedly, whether the missa sicca was 
 at any time permitted in the western 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, 
 namely the missa nautica or navalis, was at one 
 time allowed " tempore navigationis, quando scilicet 
 ob periculum effusionis non licebat celebrare." Such 
 an office perhaps might be more reasonably excused 
 at sea : and it may not be out of place to give the 
 rubric which refers to it, from an ordo missae printed 
 at Rome in 151 1 : — 
 
 " De missa sicca in mari et Jluminibus celebrari 
 solita. 
 
 " In loco fluctuanti, ut in mari et fluminibus, cele- 
 brare non licet alicui. Consuevit tamen in mari, 
 pro populorum devotione, absque consecratione missa 
 (quam siccam vocant) dici per sacerdotem hoc or- 
 dine. In loco navis ecclesiola nuncupato, parata 
 est mensa ; supra quam ponitur mappa munda, etiam 
 non benedicta : et in medio partis posterioris ejus- 
 dem mensae crux ; hac hinc et inde in comibus 
 posterioribus ipsius mensae duo candelabra cum 
 
 " Lib. iv. cap. i. 23. 
 
atmitional il5ote, 217 
 
 duabus candelis ardentibus collocantur : ubi sacerdos 
 missam hujusmodi dicturus, ante dictam mensam 
 stans, accipit superpellicium ; et desuper stolam ab 
 humeris dependentem, quam traversat ante pectus 
 per modum crucis, et cingulo earn firmat. Vel se- 
 cundum alios, omnibus paramentis sacerdotalibus 
 induitur, ordine superius dato ; omissa sola planeta 
 sive casula, qua non utitur. Sicque paratus stans 
 ante mensam praedictam, facit confessionem cum 
 interessentibus dicens : In nomine Patris et Filii et 
 Spiritus sancti. Introibo, &c., prout habetur supra 
 in principio missae ; usque ad orationem, Oramus te, 
 Domine, ut per merita, &c., exclusive ascendit ad 
 mensam prsedlctam, et omisso illius osculo stans in 
 cornu epistolae legit illius introitum, Kyrieleison. 
 Gloria in excelsis Deo ; si est dicendum. Dominus 
 vobiscum, non vertendo se ad populum. Oremus: 
 et orationem ordinariam. Deinde si placet, et dici 
 conveniat, facit unam vel duas commemorationes. 
 Legit epistolam ; graduale ; alleluia^ si est dicen- 
 dum ; vel tractum ; portat librum ad cornu evan- 
 gelii ; dicit in medio mensae, Munda, &c. Dominus 
 sit in corde, &c. : deinde ante librum, Dominus vobis- 
 cum. Sequentia, &c., signando librum et se in fronte, 
 ore, et pectore. Finito evangelio osculatur textum ; 
 dicit Credo, si dies et officium requirit : Dominus 
 vobiscum, non vertendo se ad populum ; Oremus ; 
 Offertorium ; Praesentationem ; Sanctus, &c. Ore- 
 mus ; Prceceptis salutaribus moniti, &c. Pater noster, 
 Agnus Dei ; et dat osculum pacis, si alias officio 
 illius diei quod legit conveniat. Revertitur cum 
 libro ad cornu epistolae ; dicit communionem in 
 eodem loco. Dominus vobiscum. : non vertendo se 
 ad populum. Postcommunionem et commemora- 
 tiones ; si prius fecit ibidem. Dominus vobiscum, 
 ut prius : et Ite missa est : vel Benedicamus : prout 
 
2i8 aDtiitional Butt. 
 
 convenit, aut Requiescant in pace: si legit pro de- 
 functis. Quo dicto, ibidem se vertit ad populum et 
 illi more solito benedicit ; si non legit pro defunctis. 
 Pro quibus si legit, benedictionem hujusmodi prae- 
 termittit. Tum dicit Dominus vobiscum, et signans 
 seipsum in fronte, ore, et pectore, continuat: Ini- 
 tium sancti evangelii secundum yoannem. In prtn- 
 cipio, &c., ut supra : quo finito, vestes sacras quas 
 recepit ibidem deponit. Omnia prsemissa in hujus- 
 modi missa dicuntur voce intelligibili : ita quod ab 
 omnibus illi interessentibus audiantur." ^^ 
 
 Besides the above there are other kinds of masses, 
 the names of which may be found and a full expla- 
 nation of them in Gavantus, Bona, and other writers. 
 I have very briefly noticed the chief differences, and 
 those which relate to the Church of England before 
 the sixteenth century. 
 
 V. I shall not make any attempt at a short ac- 
 count of the various vestments which the priest 
 wore in celebrating 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 [1846] to be de- 
 sired ; 1* 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. i. The amice. 
 2. The alb. 3. The girdle. 4. The maniple. 5. 
 The stole. 6. The chasuble. The result of much 
 enquiry about these as well as other ecclesiastical 
 vestments is to be found in (without mentioning 
 rarer works) Gavantus, cardinal Bona, Durand, Saus- 
 sajus, Durant, and Ducange. 
 
 " Fol. xxiv. during the last forty years, both 
 
 " Some very useful and very in England and abroad, upon 
 
 learned books, it should now ecclesiastical vestments and the 
 
 be added, have been published furniture of the altar. 
 
There is not enough in the old rubrics to enable us 
 to decide where the priest in parish churches put on 
 his vestments. The orders in the consuetudinaries 
 usually have reference only to the practice in cathe- 
 dral or abbatial churches. We may not improperly, 
 however, conclude that priests vested in the sacristy, 
 where there was a sacristy or vestry attached to the 
 church. But it might be and perhaps often that 
 parish churches, and especially in country places, 
 had no sacristy. In such cases the priest by special 
 leave might take his vestments from the altar and 
 vest before it. If he had no such licence he would 
 probably take them from the chest in which his vest- 
 ments were kept and on which we may suppose 
 they were laid ready. Such chests are frequently 
 named in old inventories and other mediaeval docu- 
 ments. Canon Simmons interprets the first and 
 last rubrics of the Hereford use^^ to mean that the 
 priest certainly vested at the altar. They do not 
 seem to me to decide the question either way; but, 
 rather, to my mind, against the practice.^® To add 
 one word more ; it appears clear that in the four- 
 teenth and fifteenth centuries a common custom was 
 that the priest (whether or not he vested before 
 the altar) should vest in the sanctuary. In the 
 treatise Of the manner and mode of the mass we 
 read thus : — 
 
 " Whon that thou comest the chirche with-inne 
 
 And thou sest the prest bigynne, 
 Take his vestimens on, 
 
 Loke thou do as I say the, 
 
 Knele a-doun vppon thi kne, 
 
 Noyse that thou make non."" 
 
 " See above, pp. 3, 203. mass book, p. 163. 
 
 " I would, however, especially " From the Vernon manu- 
 
 refer the reader to canon Sim- script in the Bodleian, fol. 302 ; 
 
 mons' valuable note; Lay/olks printed by canon Simmons, p. 12 8. 
 
220 aoDftional Jl3ote» 
 
 The following rubric is taken from the manu- 
 script pontifical of the diocese of Exeter, of which 
 an account is given elsewhere in the dissertation on 
 service books : ^* — 
 
 "fol. I. Modus induendi episcopum ad solemniter 
 celebrandum. Primo veniat pontifex ante altare, 
 vel alibi ubi dispositum fuerit, et prostratus breviter 
 oret, et surgens ponat se ad cathedram et statim 
 incipiantur psalmi consueti : ' Quam dilecta :' cum 
 caeteris, ut supra. Interim ministri vel domicelli 
 caligas cum sandalis secrete extenso superiori in- 
 dumento ei subministret. 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 manipulum. Et tunc sedendo chirothecas mani- 
 bus imponat, et annulum pontificalem magnum, una 
 cum uno parvo strictiori annulo ad tenendum fortius 
 super imponat. Et sudarium retprtum in manu 
 recipiat ad faciem extergendam. Et sic sedendo 
 post psalmos infra scriptos orationes sequentes con- 
 suetas perdicat. Et cum hora fuerit, surgat et 
 casulam induat, et mitram capiti imponat, et bacu- 
 lum pastoralem in manu sua sinistra assumat, cur- 
 vatura baculi ad populum con versa, cujus contrarium 
 faciant ministri tenendo baculum vel portando. Et 
 sic choro cantando ' Gloria Patri' procedat de sa- 
 crario 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, toge- 
 ther with the " Modus induendi episcopum" at full 
 length from the same manuscript. The reader will 
 see that it agrees exactly with the order in the pon- 
 tifical of bishop Lacy. 
 
 '* Monumenta ritualia, vol. i. 
 
aotiitional 3l3ote» 221 
 
 There is one point in the above, valuable as 
 it all is, especially worthy of notice ; viz. that the 
 maniple is directed to be put on before the 
 chasuble : whereas the Roman pontifical, and with 
 two exceptions all the pontificals which Georgius 
 (the most learned writer on that subject) had ex- 
 amined, direct bishops, when they officiate, to be 
 vested with the maniple last of all. And, indeed, 
 this Exeter pontifical expressly remarks the dis- 
 tinction. " Et sciendum quod" (it says in the rubric 
 before the prayers) " secundum usum curiae Romanae, 
 ultimo omnium datur et ponitur in veniendo ad 
 altare manipulus in brachio sinistro, et post missam 
 primo amoveatur juxta illud : Venientes autem ve- 
 nient cum exultatione, portantes manipulos suos." 
 The remark of Georgius is, " praeterea manipulum 
 celebraturi pontifices sumebant post caetera sacra 
 indumenta, . . . sed in pontificali tantum Prudentii 
 Trecensis imponitur post stolam, et in sacramentario 
 Moysacensis monasterii annorum 800 post zonam. 
 Alias liturgiae 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 
 
 " Be lit. Rom. pontificis, episcopal vestments, 
 
 torn. i. p. 27b. See also Amalarius, lib. ii. 
 
 '" Compare also Hugo, de cap. 5, "De introitu episcopi 
 
 j(K-ra«. lib. i. cap. 51 : "De fa- ad missam." But Rabanus Mau- 
 
 vone. Ad extremum sacerdos rus speaks of it as a priestly 
 
 favonem in sinistro brachio po- vestment, in its modern order ; 
 
 nit, quem et manipulum et suda- De instit. dertcorum, cap. r8. 
 
 rium veteres appellaverunt," &c. ^^ " Cum planeta totum cor- 
 
 Tfciis author does not especially pus ambiret," &c. ; torn. ii. p. 
 
 mention the maniple among the 225. 
 
222 aoDitional JSote. 
 
 when persecutions raged, and in some after-times of 
 like dangers and necessity, the holy eucharist 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 commu- 
 nion the missa in nocte nativitatis Domini is the 
 last remnant. 
 
 The rubric in the note below ^^ states the present 
 order of the Roman catholic church : ^' and I shall 
 cite some few authorities upon the ancient custom 
 of the church of England before the sixteenth 
 century. 
 
 The first from a constitution of archbishop Ray- 
 nold published in the council of Oxford, a.d. 1322 : 
 " NuUus insuper sacerdos parochialis praesumat mis- 
 sam celebrare, antequam matutinale persolverit offi- 
 cium, et primam et tertiam de die."^* Lyndwood 
 in his gloss upon this says that the matutinale 
 officium includes " totum illud, quod continetur in 
 nocturnis et in laudibus ;" and that although this 
 canon is especially directed towards parish priests, 
 yet that every priest is bound to say at least 
 matins before he presumes to celebrate. There are 
 
 ^ " Missa privata saltern post et vigiliis quae jejunantur, quam- 
 matutinum et laudes quacunque vis sint dies solemnes, missa de 
 hora ab aurora usque ad meri- tempore debet cantari post no- 
 diem dici potest nam. 
 
 " Missa autem conventualis et " Missa autem defunctorum 
 
 solemnis sequenti ordine dici dici debet post primam diei." 
 
 debet In festis duplicibus, et Ruhr. generaUs, xv. Some few 
 
 semiduplicibus, in dominicis, et exceptions follow to these ge- 
 
 infra octavas, dicta in choro neral rules, 
 
 hora tertia. In festis simplici- '^ Compare Amalarius, lib. iii. 
 
 bus, et in feriis per annum, dicta cap. 42, "De consueto tempore 
 
 sexta. In adventu, quadra- missae." 
 
 gesima, quatuor temporibus, " Wilkins, Concilia, torn. ii. 
 
 etiam infra octavam pentecostes, p. 513. 
 
3DDitional Bote. 223 
 
 other canons which respect parochial masses, and 
 these equally insist upon the third hour also being 
 previously said : because, says Lyndwood, about 
 the third hour our blessed Lord was crucified, and 
 the Holy Ghost descended upon the apostles. In 
 considering these and similar constitutions, the 
 reader must remember that the missa parochialis 
 was not necessarily a missa solemnis : but that if 
 it was "sine cantu" it would be of the nature 
 of a low 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 nuUus sacerdos celebret, quousque prima ca- 
 nonice sit completa."^^ And again, by the consti- 
 tutions of Cantilupe bishop of Worcester, a.d. 1240, 
 to the same effect ; but on account of the reason 
 which is given I shall quote the canon at length : 
 " Et quia, sicut accepimus, quidam capellani, ad 
 annualia vel ad ofiEicium beatae virginis assumpti, 
 interdum matutinis praepositis, aut seorsum, a choro 
 vel ab ecclesia, per se dictis, missas celebrant im- 
 mature, per campos vel per villas postmodum dis- 
 currentes : praecipimus, ut omnes capellani, qui in 
 una parochia commorantur, simul intersint et con- 
 veniant matutinis et vesperis, et aliis horis ca- 
 
 ^° We must notforget however missam parochialem diebus prae- 
 
 that the third hour admitted of sertim dominicis et festis cele- 
 
 some considerable variation from brent." y^j eccles. pars ii. sect. 
 
 that which naturally and strictly i. tit. v. And he goes on to cite 
 
 was the corresponding hour of councils which forbid the fixed 
 
 the day. Hence, we find it laid hour to be put off or hastened 
 
 down by van Espen : " Insuper for the sake of rich neighbours ; 
 
 ut populus ad missam parochia- and others, directing that bells 
 
 lem frequentandam incitetur, de-t should be rung to call the people 
 
 cretum est, ut parochi statuta together, 
 
 eaque populo commodiori hora ^^ Concilia, tom. i. p. 735. 
 
224 3litiitional iI3ote. 
 
 nonicis, in ecclesiis celebrandis, et missis : et maxime 
 de die, nisi causa rationabili fuerint impediti : nee 
 aliquis celebret, quousque prima fuerit canonice 
 completa."^'' 
 
 There seems no necessity upon this point to add 
 many examples ; and we need therefore only refer 
 to two more from monastic statutes. The one, 
 of the hospital of Elsing Spital, London : this re- 
 lates also to the time before which mass should end ; 
 " circa horam tertiam cujuslibet diei pulsatis primitus 
 campanis, . . . missam de die, prout diei solemnitas 
 requirit, decantent ; ita quod hujusmodi missa sin- 
 gulis diebus circiter horam nonam finiatur."^* The 
 other, from the rule of the hospital of St. John 
 baptist at Nottingham : " insuper statuimus, ut om- 
 nes fratres simul surgant ad matutinas, . . . cantatis- 
 que consequenter prima et tertia, celebretur missa." ^* 
 
 It has been held from very early times that the 
 holy eucharist should not be celebrated unless the 
 office of one of the hours had been previously re- 
 cited ; whether of tierce, sext, or the ninth hour. 
 So that Lyndwood says : " potest coUigi, quod in 
 festo natalis Domini celebraturus primam missam, 
 quae solet cantari ante laudes, debet prius perficere 
 matutinas et primam."^" With whom agrees a more 
 modern ritualist : " missa solemnis semper dicitur 
 post aliquam horam, etiam in nocte nativitatis Do- 
 mini : ut horae canonicae sint quasi quaedam ad 
 missam praeparatio."^^ 
 
 " Concilia, torn. L p. 668. '" Lib. iiL tit. 23, Linteamina 
 
 '^ Dugdale, Monast. Anglic, corporalia, verb. Primam. 
 
 vol. vi. p. 706. '^ Gavantus, Thes. sacr. rit. 
 
 ^ Monast. Anglic. voL vL p. torn. i. p. 1 1 2. 
 
 679. See also Rites of the Church I must add the following from 
 
 of Durham: "At ix of the clocke, Piers Plowman : — 
 
 ther rong a bell to masse, called " The kyng and hise knyghtes, 
 
 the chapter masse." p. 82. To the kirk wente, 
 
atDitional jQote. 225 
 
 VII. There can be no doubt that in the first 
 beginnings of the Christian Church the holy eucha- 
 rist was offered not only in such places but at such 
 times and opportunities as would be the most likely, 
 in periods of violent persecution, to escape observa- 
 tion ; and therefore, chiefly taking care as St. Austin 
 tells us not to omit celebration if possible upon the 
 Lord's day, it was subject occasionally to longer 
 intervals than were permitted afterwards. Long 
 before, however, the date of the council of Nice the 
 practice of priests consecrating daily became com- 
 mon in most churches. ^^ St. Cyprian's testimony 
 is sufficient upon this point, who says, " episco- 
 patus nostri honor grandis et gloria est pacem de- 
 disse martyribus, ut sacerdotes, qui sacrificia Dei 
 quotidie celebramus, hostias Deo et victimas pree- 
 paremus."^* 
 
 This custom was not likely for many reasons to 
 become, as time went on, less observed : and it is 
 recorded of Alcuin that, at the request of arch- 
 bishop Boniface, he drew up services for each day 
 
 To here matyns of the day, 
 
 And the masse after.'' Tir u i i^ .. i_ ..• • v 
 
 „ . , We shal firste haue matins, IS It 
 
 Fassus qumius. ^ ,, , ,„ 
 
 „ , „ „ . ,, not a eodly hereynge ? 
 
 So the " parson says m the t -d j n^ J S 
 
 , ^ , . ■' , ^, Jon Bon and Mast Person. 
 dialogue between him and the 
 
 ploughman: a blasphemous pub- '^ We may well believe that 
 lication by one of the extreme in the early days of the apostles 
 reformers in the early years of no opportunity , was lost of re- 
 Edward the sixth. The parson ceiving the consecrated ele- 
 is explaining the service for Cor- ments : when " the multitude of 
 pus Christi day : — them that believed were of 
 " But nowe if thou wilt marke one heart and of one soul," 
 
 me welle, they continued " daily breaking 
 
 From begynning to endynge bread from house to house." 
 
 I wyl the tell, But the persecutions had not 
 
 Of the godly seruice that shall begun. 
 
 be tomorrowe. " Epist. 54, Ad Cornelium. 
 
226 auDitionat jl3ote. 
 
 in the week ; which might be used when otherwise 
 the days would have been vacant, or have had no 
 proper office. Or again, as Micrologus says : " et 
 hoc ideo, ut presbyteri ilHus temporis nuper ad 
 fidem conversi, nondum ecclesiasticis officiis instructi, 
 nondum etiam Hbrorum copia praediti, vel aliquid 
 haberent, cum quo officium suum qualibet die pos- 
 sent explere/'** And in the very ancient manuscript 
 which Illyricus edited the priest after the commu- 
 nion is directed to say this prayer : " Obsecro etiam 
 te piissime omnium auxiliator, ne ad damnationem 
 aeternam mihi proveniat, quod quotidie cum con- 
 scientia poUuta . . . corpus Christi Filii tui et san- 
 guinem indignus audeo accipere." But before the 
 tenth century more than one canon of councils are 
 to be found, not exactly directing so much as 
 strongly exhorting all priests to celebrate daily. ^* 
 I shall not however add other testimonies upon this 
 point except one of Bede, cited by Gabriel Biel;*^ 
 which, whatever difference of opinion there might be 
 as to the weight of all his arguments, certainly de- 
 clares the reason on which in his day the necessity 
 of this practice was supposed to rest : " Sacerdos 
 non legitime impeditus celebrare omittens, quantum 
 in ipso est, privat sanctissimam Trinitatem laude et 
 gloria, angelos laetitia, peccatores venia, justos sub- 
 sidio et gratia, in purgatorio existentes refrigerio, 
 ecclesiam speciali Christi beneficio, et seipsum me- 
 dicina et remedio." 
 
 There is no proof that in the old Church of Eng- 
 land the practice of daily consecrating the holy 
 eucharist or of the daily communion of the clergy 
 was enforced by any council or rested upon other 
 
 " Cap. k. praef. iv. 3 6 ; Gavantus, torn. i. p. 2 1 . 
 
 "^ Mabillon, Annal. Bmedict., ^ Led. 87, In canonem. 
 
aoDitional jSote, 227 
 
 obligation than individual piety or the statutes of 
 some deceased benefactor. In the council of Cloves- 
 hoo, A.D. 747, it was decreed, canon 14, " Ut do- 
 minicus dies legitima veneratione a cunctis cele- 
 bretur, sitque divino tantum cultui dedicatus, omnes 
 abbates ac presbyteri isto sacratissimo die in suis 
 monasteriis atque ecclesiis maneant, missarumque 
 solennia 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 audiendum verbum Dei conveniat : 
 missarumque sacramentis ac doctrinse sermonibus 
 frequentius adsit."*^ 
 
 More than five hundred years after we find no 
 other order than the following : I quote from Lynd- 
 wood, on account of his gloss upon it : " Statuimus 
 insuper, ut quilibet sacerdos, quem canonica neces- 
 sitas non excusat, conficiat omni hebdomada,. saltern 
 semel." ^* 
 
 Upon the canonica necessitas Lyndwood observes 
 that an impediment would exist if the priest were 
 suspended, or excommunicate, or in mortal sin ; or, 
 if he could not obtain access to a consecrated place : 
 " nam in loco non sacrato, non est celebrandum sine 
 licentia episcopi." Or, if he has not the sacred vest- 
 ments : or even " quia non habet stolam et mani- 
 pulum." Or, if he has not an assistant : " et bre- 
 viter, in omni casu ubi non potest habere requisita 
 ad missse celebrationem, et confectionem eucha- 
 ristiae, prsesertim ea quse sunt de materia hujus 
 sacramenti." Upon the words saltern semel his gloss 
 
 " Wilkins, Concilia, torn. i. p. 96. 
 ^' Lib. iii. tit. 23, Altissimus. 
 Q 2 
 
228 atititional iSote, 
 
 is, "et hoc fiat die dominica, si fieri poterit, juxta 
 illud Aug. ' Quotidie eucharisticam communionem 
 accipere nee laudo, nee vitupero : omnibus tamen 
 dominicis diebus ad communicandum hortor.' Et 
 ista constitutio facta est ad invitandum presbyteros 
 frequentius eelebrare, qui forsan vix quater in anno 
 eonsueverunt eelebrare."*' 
 
 VIII. The great stress which was laid for some 
 centuries upon the propriety of every priest cele- 
 brating the holy Service once every day led for 
 many reasons, which will naturally occur to the 
 reader, to a great abuse. Priests consecrated more 
 than once, and indeed many times, upon the same 
 day. This in some instances was the result only 
 of a mistaken piety and devotion unmixed with any 
 baser motive. Walafrid Strabo records that pope 
 Leo the third sometimes celebrated nine times in 
 one day : " Fidelium relatione virorum in nostram 
 usque pervenit notitiam, Leonem papam (sicut ipse 
 fatebatur) una die vij. vel ix. missarum solennia 
 ssepius celebrasse."*" 
 
 But measures were very early taken in England 
 to check (at least) the excess into which this practice, 
 
 " He goes on to speak of 4, Untisqmsqtie, sicui accepit gra- 
 
 another case: "Ethic nota, quod tiam, alkrutrum illam adminis- 
 
 licet quidam dicant sacerdotem tret, &c. Sacerdos enim tenetur 
 
 non peccare, qui dimittit cele- Deo sacrificium reddere, licet 
 
 brationem missse, nisi habeat nuUi homini teneatur. Sacerdo- 
 
 populum sibi commissum, vel ex tibus enim prseceptum est, Hoc 
 
 obedientia teneatur eelebrare : facite in meam commemoratio- 
 
 tamen quia, ut Grego. dicit, cum nem." 
 
 crescunt dona, rationes crescunt *° De rebus eccles. cap. 21. But 
 
 donorum. Ideo cum sacerdoti it has been said that this was 
 
 sit data potestas nobilissima, reus owing to the multitude whom he 
 
 est negligentise nisi utatur ea ad was desirous to communicate, 
 
 honorem Dei et salutem animse and for all of whom he wished 
 
 suae, et aliorum vivorum et mor- himself to celebrate. SeeFleury, 
 
 tuorum : secundum illud, i Petri hist. eccl. tom. x. p. 158. 
 
atmitional il3ote» 229 
 
 so very objectionable, was likely to extend. The 
 fifty-fifth of the excerpts of archbishop Egbert in 
 the eighth century declares : " et sufficit sacerdoti 
 unam missam in una die celebrare, quia Christus 
 semel passus est, et totum mundum redemit."" 
 The thirty-seventh of the canons enacted under 
 king Edgar enjoins " that no priest, on one day, 
 celebrate mass oftener than thrice, at the very 
 utmost." *2 The eighteenth of the laws of the North- 
 umbrian priests is to the same purpose : " If a 
 priest in one day celebrate mass oftener than thrice, 
 let him pay xij ores."*^ In almost the same words 
 as in Egbert's excerptions ^Ifric speaks in his pas- 
 toral epistle : " it is much that mass may be cele- 
 brated 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 necessitate urgente ; et tunc idem 
 cum in die bis celebrat, post primam celebrationem 
 et sanguinis sumptionem nil infundatur calici."*^ 
 These cases of necessity seem explained more fully, 
 a few years later, in a provincial constitution of 
 archbishop Langton : " Bis in die celebrare nuUus 
 praesumat, nisi in diebus nativitatis et resurrectionis 
 dominicae : et quando corpus in propria ecclesia 
 fuerit tumulandum : et tunc in prima missa ablutio 
 
 *i Wilkins, Concilia, torn. i. *' Ibid. vol. ii. p. 293. 
 p. 104. " Ibid. vol. ii. p. 377. 
 
 *^ Thorpe, Ancient laws, &c., *^ ' Wilkins, Concilia, torn. i. p. 
 
 vol. ii. p. 253. 505. 
 
230 aoDitional Bote, 
 
 digitorum vel calicis a celebrante non sumatur."" 
 The council of Durham, a.d. 1220, makes a like 
 order, " ne quis celebret bis in die : " with the same 
 exceptions, or if " aliqua evidens urgeat necessitas." 
 So also the council of Oxford about the same time ; 
 and some synodal constitutions (of an uncertain 
 diocese) a.d. 1237.*'' In the year 1230 one of the 
 articles of enquiry for the archdeacons of the diocese 
 of Lincoln asks : " An aliquis sacerdos bis celebret 
 in die, nisi in casibus concessis, et in propria per- 
 sona in propria ecclesia?"** And to quote no 
 others, we find the same order in some of the last 
 injunctions published in England : " Item, that no 
 prest say two masses in one day, except Chrystmas 
 day, without express licens."*' 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. The words used 
 by archbishop Egbert and by -^Ifric, already cited, 
 are those which are in the decree of Gratian.^" 
 
 The injunctions added to the canons which have 
 just been mentioned, that the ablution should not 
 be taken in the first mass if, for any lawful cause, 
 the priest was about to celebrate again, were in 
 consequence of the strict rule laid down that none 
 should consecrate or communicate except fasting : *^ 
 
 " Wilkins, Con. torn. i. p. 531. unam missam dignam celebrare 
 
 " Ibid. torn. i. pp. 579, 586, potuit." De consecrat. distinct. 
 
 574. 657. i. can. 53. 
 
 " Ibid. torn. i. p. 628. " Walafrid Strabo, cap. xix, 
 
 " Ibid. torn. iv. p. 145. allows that anciently there was 
 
 "" " SuflBcit sacerdoti unam no rule to this effect : " sed a 
 
 missam in die una celebrare, sequentibus honesta et rationa- 
 
 quia Christus semel passus est, bili deliberatione statutum esse 
 
 et totum mundum redemit. Non cognoscitur ; ut omni tempore 
 
 modica res est unam missam a jejunis, sacrosancta celebren- 
 
 facere; et valde felix est, qui tur mysteria." De rebus eccle- 
 
which fast would not be broken by the communion 
 of the consecrated chaHce, 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 observed, that if by mistake or acci- 
 dent the priest should have taken the ablution at 
 the first of these, he was not then allowed to per- 
 form the other two.^^ Lyndwood says : " Ratio est, 
 quia si faceret, non esset jejunus, et celebratio missae 
 debet fieri jejuno stomacho." Again, no priest might 
 under any necessity consecrated^ upon good Friday: 
 his fast moreover would be broken by the unconse- 
 crated wine which he must take with the reserved 
 host. 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 
 nativity but of the resurrection. Lyndwood says, 
 
 siasHcis. Pope Benedict how- Fell's note upon St. Cyprian, 
 
 ever denies this: "Nemo nes- ^/z'j/. Ixiij. p. 156. 
 
 cius est sanctos apostolos tunc ^ Thom. iii. par. queest. 80. 
 
 jejunos non fuisse, cum eucha- art. 8. 
 
 ristiam acceperunt, tamen ob '^'^ By an oversight this was 
 
 tanti sacramenti reverentiam ab misprinted in the second edition 
 
 apostolicis usque temporibus sta- " consecrate twice." Evident as 
 
 tutum fuit semperque in ecclesia it was from the context that it was 
 
 observatum, ne quisquam nisi a mere misprint, an over-eager 
 
 jejunus eucharistiam sumeret." controversialist thought it worth 
 
 Opera, torn. ix. p. 328. But the his while to draw particular at- 
 
 pope does not (the canon ex- tention to the statement as if it 
 
 cepted) support his dictum with arose from ignorance. 
 
 any authorities. See Bingham, " Benedict XIV, Opera, tom. 
 
 book XV. cap. vij ; and, especially, ix. p. 286. 
 
232 armftional jRote* 
 
 " Resurrectionis dominiccB: i.e. in die paschse: de 
 isto die, quod in eo possit bis celebrari, non invenio 
 textum alicujus juris vel canonis. Sed istud ideo 
 fortassis hie ordinatur, quia contingit saepius, quod 
 in una magna parochia non est nisi unus presbyter, 
 qui commode illo die non posset in missa solenniori 
 de die omnes parochianos suos communicare, et 
 oportet quod servientes illo die ministrent et prae- 
 parent ea quae ad ipsorum servitia spectant erga 
 adventum dominOrum suorum et magistrorum : 
 unde tales communicari possunt et debent in prima 
 missa."** There are nevertheless some examples, 
 which may be seen in Bona,** of two celebrations 
 with their full and different services upon easter 
 day: and it is possible that in the twelfth century 
 some remains of the old custom 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 equally with all other days, ex- 
 cepting always of the nativity, one mass only was 
 to be celebrated by the same priest. For the ex- 
 ception 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, the bishop could 
 always give licence to a 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.*'' 
 
 " Pr ovine, lib. iij. tit. 23, Ad " Sotus, in 4 Sent. dist. 13. 
 
 excitandos. qucest. 2. art. 2 ; Gonzalez, in 
 
 *° Rerum lit. lib. i. cap. xviij. 6, cap. Consuluisti de celeb, missar. 
 
auDitfonal Bote, 223 
 
 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 viati- 
 cum 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 except with the celebration of the holy 
 eucharist. Lyndwood, in the same place before 
 cited, says that in all excepted cases they availed 
 only if no other priest happened to be at hand ; and 
 that, upon any account whatsover, it was not per- 
 mitted to celebrate more than twice : " quod in nullo 
 casuum prsedictorum licet ultra duas missas cele- 
 brare, excepto die nativitatis Domini." 
 
 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 services were not only permitted but ordered 
 for that day : he does not offer them as his own, 
 but from earlier canonists : — 
 
 " Significat prima missa tempus ante legem et 
 ideo celebratur in tenebris. Secunda significat tem- 
 pus sub lege, quo tempore incipiebat sciri Christus, 
 sed non clare, et ideo celebratur inter diem et 
 noctem. Tertia significat tempus gratiae, et can- 
 tatur in plena luce, ad designandum Christum ve- 
 nisse, gut est lux vera, et illuminat omnem hominem 
 venientem in hunc mundum. Vel die, secundum 
 Jo. An. quod prima missa significat generationem 
 Christi seternam quae occulta est, et ideo celebratur 
 in nocte. Secunda significat nativitatem Christi, 
 partim naturalem quia ex muliere, et partim occultam 
 
 num. 2; Belletus, Disquisii. ch- de eucharist. disput. 20. i. num. 
 ric. 2. 29. 3; Cardinal deLugo, 46. 
 
234 autiitional iRote, 
 
 quia ex virgine: ideo celebratur in mane. Tertia 
 significat generationem spiritualem, quae fit per gra- 
 tiam, et ilia celebratur in tertia, quia clarescit se- 
 cundum veritatem." ^* 
 
 IX. I shall conclude this with some observa- 
 tions upon the Cautelae missae, or, as they were com- 
 monly called, " The cautells of the mass." 
 
 Scarcely was the conversion of the Anglo-saxons 
 begun and Christian missionaries for a second time 
 sent into England, before the same care was insisted 
 upon to be observed by all the priests of the Eng- 
 lish Church in the celebration of the divine m}s- 
 teries, which was enforced as much as possible in 
 other parts of the world. Some persons who have 
 not catholic faith may probably think that these 
 precautions were carried into excess. But it would 
 be idle uncharitableness to deny that they sprang 
 solely from a pious and right regard towards the 
 great sacrament of the gospel : and in such a matter, 
 concerning the highest mysteries, concerning that 
 bread and wine, that Body and Blood, every one 
 will allow that it is difficult to say where reverence 
 
 ■* Lib. iii. tit. 23, Ad excitan- some churchwardens' accounts 
 
 dos. Compare also Durand, for the parish of St. Helen, at 
 
 lib. yj. cap. 13, and Gavantus, Abingdon, which is not easy to 
 
 torn. r. p. 374. explain, except by supposing 
 
 I may add that two com- that in some places the old cus- 
 munions were provided for by tom was still (though illegally) 
 the first common Prayer book kept up so late even as the third 
 of king Edward the sixth, and year of queen Elizabeth: "Payde 
 a proper introit, collect, epistle, for four pounde of candilles 
 and gospel appointed for each, upon Christmas-dayin the morn- 
 Why the third office was not ing for the masse, os. I2d." 
 added I am ignorant But at Archceologia, vol. i. p. 15. We 
 the next review, in 1552, only know from the same accounts 
 one communion office was al- that the new "communion boke'" 
 lowed on Christmas-day. of 1559 had been bought two 
 
 There is a curious entry in years before. 
 
aODitional Bou. 235 
 
 ceases to be within the bounds of a due moderation ; 
 but not so difficult to say where irreverence begins.^' 
 I shall take first some extracts from the peni- 
 tential of archbishop Theodore. His thirty-ninth 
 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 negligentiEe causa 
 
 perdiderit Si sacrificium in terra ceciderit, 
 
 causa negligentiae Qui non bene custodierit 
 
 sacrificium Qui autem perdiderit, et non in- 
 
 ventum fuerit Qui neglexerit sacrificium, ut 
 
 vermes in eo sint, aut colorem non habeat saporem- 
 
 que Si ceciderit sacrificium de manibus of- 
 
 ferentis terra tenus, et non inveniatur, omne quod- 
 cunque inventum fuerit in loco quo ceciderit com- 
 buratur igni, et cinis ejus sub altare abscondatur. 
 Si vero inventum fuerit sacrificium, locus scopa 
 mundetur, et stramen igni comburatur, cinisque, ut 
 
 supra dictum est, abscondatur Si de calice per 
 
 negligentiam aliquid stillaverit in terra, lingua 1am- 
 
 '^ About the middle of the nothing but abuse and foul Ian- 
 sixteenth century a Genevan guage. It- is a remarkable ex- 
 puritan, named Peter Viret, wrote ample of the extent to which 
 in French a book of considerable the liberty of what was in those 
 length, in which he translated days called religious controversy 
 the ordinary and canon of the was allowed to go. Coarse and 
 mass, with " certaine annota- disgraceful as were some of the 
 tions." An English translation writings of the English reformers 
 dedicated to Lord Burleigh was in king Edward's time — for ex- 
 published in 1584. At the be- ample, those of bishop Bale — 
 ginning the writer examines and they fall far short of this. I know 
 discusses the "cawtelles;" and nothing which can be compared 
 probably there is no publication with it except some of the tracts 
 of the sixteenth century which of the later puritans in Elizabeth's 
 exceeds this in violence and reign, against the bishops of the 
 blasphemy. There is little ar- reformed English church. Hap- 
 gument, or rather none, in the pily, the book of M. Peter Viret 
 book from beginning to end ; is extremely rare. 
 
60 
 
 236 atiDitional jl3ote. 
 
 batur, terraque radatur Si super altare stilla 
 
 verit 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 confessional, appoints a penance, "si sacer- 
 dos cahcem effundat postquam missam cantaverit."*^ 
 In his penitential we fiftd several canons to the same 
 effect : "Si quis ex incuria sua eucharistiam per- 
 
 diderit Si sacrificium ex incuria in terram ce- 
 
 ciderit Si quis neglexerit consecratam eucha- 
 ristiam, ita ut nimis diu servata sordes in ea sit, vel 
 
 colorem suum non habeat Omne sacrificium 
 
 quod sordidum est, vel vetustate corruptum, com- 
 buratur Qui effuderit calicem suum inter mis- 
 sam suam," &c.** 
 
 We will pass on to the canons of iElfric. " The 
 priest shall purely and carefully do God's ministries 
 (Dobep Jpenun^a) with clean hands and with clean 
 heart ; and let him see that his oblations be not old 
 
 baken, nor ill seen to Great honours they 
 
 merit who minister to God with zeal and devotion : 
 and also it is written, that he is accursed who doth 
 God's ministry with carelessness. We may by this 
 know, that a man who has not his sight should not 
 dare to celebrate mass, when he sees not what he 
 offers to God, whether it be clean or foul."** Arch- 
 bishop Lanfranc in his statutes has one chapter, " de 
 negligentia circa corpus Domini." ** But, lastly, to 
 come down nearer to the date of the cautels them- 
 selves, a canon of the constitutions of W. de Kirk- 
 
 " Thorpe, Ancient laws and Wilkins, Concilia, torn. i. p. 
 
 institutes, vol. ii. p. 46. 139. 
 
 °' Ibid. p. 75. " Thorpe, vol. ii. p. 361. 
 
 '* Ibid. p. 141. °^ Opera Lanfranci, p. 282. 
 
 ^ Thorpe, vol. ii. p. 218; cap. x. 
 
aDDitfonal Jl3ote, z^^y 
 
 ham bishop of Durham in the thirteenth century 
 orders : " ut si per neghgentiam aliquid de sanguine 
 Christi stillaverit super terram lambatur Hng-ua ; 
 tabula radatur, super quam stillaverit : .... si autem 
 super altare: .... si super linteum," &c. i"® and to 
 each of these a penalty is attached, for the care- 
 lessness owing to which it must have occurred. 
 
 We do not know by whom these "cautelae missse" 
 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 missal. Gavantus says that the earliest edition 
 of the Roman use in which he had seen cautions of 
 this kind was in that printed at Venice, 1557. They 
 have since been always added to the Roman missal, 
 but arranged differently from the cautelse and headed 
 " De defectibus circa missam occurrentibus." In the 
 Hereford missal they are styled " De casibus et 
 periculis quae possunt evenire circa altare." These 
 differ somewhat from the Sarum ; but equally with 
 those in the present Roman missal have the same 
 object in view, and make very similar arrangements 
 and rules. In the York missal, 4to. 151 7 (which 
 has been followed in the present volume), the 
 " cautels 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 1 500 : 
 sometimes in the beginning after the calendar, some- 
 times 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- 
 
 *' Wilkins, Concilia, torn. i. p. 707. 
 
238 autiitional Jl3ote» 
 
 II. 
 Cautelae s©i00ae, 
 
 C Sequuntur informationes et cautelee observandce 
 presbytero volenti divina celebrare. 
 
 PRIMA cautela est: ut sacerdos missam cele- 
 braturus, conscientiam suam per puram con- 
 fessionem optime prseparet, sacramentum ve- 
 hementer desideret, et confiteri intendat. Notulam 
 de modo agendi officium memoriter et bene sciat. 
 Gestus valde composites ac devotos habeat. Cum 
 enim quilibet teneatur Deum diligere ex toto corde, 
 ex tota anima, et ex totis viribus suis. Hie Deum 
 diligere non probatur, qui in mensa altaris ubi rex 
 regum et dominus omnium tractatur et sumitur, ir- 
 religiosus, indevotus, impudicus, distractus, vagus, 
 aut desidiosus apparuerit. Attendat igitur unus- 
 quisque quod ad mensam magnam sedeat. Cogitet 
 qualiter eum praeparari oporteat. Sit cautus et cir- 
 cumspectus. Stet erectus, non jacens in altari. 
 Cubitos jungat laterlbus. Manus exaltet, ut ex- 
 tremitates digitorum modicum super humeros vide- 
 antur. 
 
 Intellectum signis et verbis coaptet, quoniam 
 magna latent in signis, majora in verbis, maxima 
 in intentione. Tres digitos jungat quibus signa 
 faciat, reliquos duos in manu componat. Signa fa- 
 ciat directe non oblique, alte satis ne calicem evertat. 
 Non circulos pro crucibus. Cum vero inclinandum 
 erit, non oblique sed directe ante altare, toto cur- 
 vatus corpore, se inclinet. 
 
aDDitiotial Bote, 239 
 
 SecLinda est, ut non putet, sed certo sciat se de- 
 bitas materias habere, hoc est, panem triticeum, et 
 vinum cum aqua modica. De vino et aqua sic 
 poterit certificari. Exigat a ministro, ut gustet tarn 
 vinum quam aquam. Ipse autem presbyter gustare 
 non debet. Guttam fundat in manum, digito terat 
 et odoret, sic erit certior. Non credat ampullae 
 signatee, non colori ; quoniam saepius fallunt, Videat 
 calicem ne sit fractus. Consideret vinum ; si est 
 corruptum, nullo modo celebret : si acetosum, dis- 
 simulet. Si nimis aquosum, abstineat, nisi sciat 
 vinum aquse prsevalere. Et in omni casu si con- 
 tingat dubitari ; vel propter acedinem, vel propter 
 mixturam vel illimpidltatem utrum possit confici, 
 consulimus abstinere : quia in hoc sacramento nihil 
 sub dubio est agendum, ubi certissime est dicendum ; 
 Hoc est enim corpus meum, et. Hie est enim calix san- 
 guinis mei. Item oblatas convenientes eligat, et 
 vinum competenter infundat, quia hoc sacramentum 
 debet sensibus deservire ad videndum, tangendum, 
 et gustandum, ut sensus reficiatur ex specie, et in- 
 tellectus ex re contenta foveatur. Aqua etiam in 
 parvissima quantitate infundatur, ut a vino absor- 
 beatur, et saporem vini recipiat. Non est enim 
 periculum quantumcunque modicum apponatur de 
 aqua, est autem periculum si multum. Apponitur 
 etiam aqua solum ad significandum, sed una gutta 
 tantum significat, quantum mille. Ideo caveat sa- 
 cerdos ne cum impetu infundat, ne nimis cadat. 
 
 Tertia est, ut canonem morosius legat quam cae- 
 tera. Et prsecipue ab illo loco : Qui pridie quam 
 pateretur accepit. Tunc enim respirans attendere 
 debet, et se totum colligere (si prius non potuit) 
 singulis verbis intendens. Et dum dixerit : Accipite 
 et manducate ex hoc omnes ; respiret et uno spiritu 
 tractim dicat, Hoc est enim corpus meum: sic non 
 
240 auuitional Bote* 
 
 immiscet se alia cogitatio, Non enim videtur esse 
 rationabile discontinuare formam tarn brevem, tarn 
 arduam, tarn efficacem, cujus tota virtus dependet 
 ab ultimo verbo, scilicet, meum, quod in persona 
 Christi dicitur. Unde non debet cuilibet verbo 
 punctus imponi. Cum id nulla ratione valeat ut 
 dicatur : Ifoc esi enim, corpus meum. Sed totum 
 simul proferat. Pari modo hoc idem in forma con- 
 secrationis sanguinis observetur. 
 
 Item proferendo verba consecrationis circa quam- 
 libet materiam, sacerdos semper intendat conficere 
 id quod Christus instituit, et ecclesia facit. 
 
 Quarta est, ut si plures hostias habet consecrare, 
 debet harum unam elevare, quam sibi deputaverat 
 a principio ad missam ; et teneat illam penes alias, 
 ita quod visum et intentionem ad omnes simul diri- 
 gat. Et signando et dicendo : Hoc est enim corpus 
 m^um : omnes cogitet quas demonstrat. 
 
 Consulimus quoque ut canonem presbyter memo- 
 riter sciat, quia devotius dicitur ; semper tamen liber 
 habeatur, ut ad ipsum memoriter recurratur. 
 
 Quinta est, ut dum sumat, nunquam uno haustu 
 calicem sumat, ne propter impetum tussis inopinate 
 occurrat, sed bis vel ter caute sumat ut impedimen- 
 tum non habeat. Si vero plures hostias debet su- 
 mere, ut quando hostia est renovanda, primo sumat 
 earn quam confecit et sanguinem : post haec alias 
 quae supersunt. Suam prius sumat quam alias, quia 
 de suis credit et scit, de aliis credit et nescit. De- 
 mum desuper ablutiones, et non prius. 
 
 Sexta est, ut paucorum nominibus se astringat in 
 canone; nee perpetuo, sed quamdiu velit faciat, 
 quando velit omittat, quia canon de multitudine no- 
 minum prolixatur, et per hoc cogitatio distrahitur. 
 Dignum tamen est ut pater, mater, frater, soror ibi 
 nominentur. Et si qui pro tempore commendantur ; 
 
atmitional s^m* 241 
 
 et specialiter pro quibus missa celebratur. Non 
 tamen ibi fiat vocalis expressio, sed mentalis. 
 
 Septima est,.ut ante missam non os vel dentes 
 lavet ; sed tantum labia exterius ore clauso si in- 
 diget, ne forte aquae gustum cum saliva immittat. 
 Post missam etiam caveat excreationes quantum 
 potest, donee comederit et biberit, ne forte aliquid 
 inter dentes remanserit, aut in faucibus, quod ex- 
 creando ejiceretur. Quamvis autem missa devo- 
 tissime sit celebranda contemplationis causa, est 
 tamen modus habendus, ne protractione vel accele- 
 ratione fiat homo notabilis. Nam acceleratio sig- 
 num est incuriae. Protractio est occasio detractionis. 
 Sed medio tutissimus ibit. Eo autem affectu est 
 quaelibet missa habenda et dicenda a quocumque 
 sacerdote, quasi prima dicatur et nunquam amplius 
 sit dicenda : tam magnum enim donum, semper 
 debet esse novum. 
 
 Habeat itaque sacerdos diligentiam ad conficien- 
 dum : reverentiam ad tangendum : et devotionem 
 ad sumendum. Sic sentiendo et agendo digne trac- 
 tabitur sacramentum, rite .peragetur officium, atque 
 pericula et scandala evitabuntur. 
 
 Item, in coUectis dicendis semper impar numerus 
 observetur. Una propter unitatem Deitatis. Tres 
 propter trinitatem Personarum. Quinque propter 
 quinque partitam passionem Christi, Septem, prop- 
 ter septiformem gratiam Spiritus sancti. Septena- 
 rium numerum excedere non licet. 
 
 Item, quandocumque oratio dirigitur solum ad 
 Patrem, in fine dicatur. Per Dominum nostrum 
 Jesum Christum. Si vero dirigitur ad Patrem et 
 mentio fit Filii in ipsa, in fine dicatur. Per eundem 
 Dominum nostrum Jesum Christum.. Si autem 
 oratio dirigitur solum, ad Filium, in fine dicatur : 
 Qui cum eodem Patre et Spiritu sancto. Et si 
 
 R 
 
242 anoftional Bott* 
 
 mentio Spiritus sancti in quacumque oratione fiat, 
 in fine dicatur; ejusdem Spiritus sancti Deus, per 
 omnia sacula sceculorum. Amen. 
 
 C Incipiunt cautelcB servancUe, quid agendum sit 
 circa defectus, vel casus, qui oriri possunt in missa, et 
 preesertim circa consecrationem eucharistiee. 
 
 Prima quid sit agendum, cum, scuercbs 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 rein- 
 cipere, et totum rite peragere. 
 
 Si autem in canone deficiat, factis jam aliquibus 
 signis, tamen ante transubstantiationem et conse- 
 crationem sacramenti, tunc alius sacerdos ab illo 
 loco ubi ille dimisit, debet reincipere, et tantum 
 illud supplere quod omissum est. 
 
 Si autem sacerdos in actu consecrationis deficiat, 
 verbis aliquibus jam in parte prolatis, sed in toto 
 non completis, secundum Innocentium, alius sacerdos 
 debet incipere ab illo loco, Qui pridie. 
 
 Si tamen sacerdos deficiat consecrato corpore, sed 
 non sanguine, alius sacerdos compleat consecratio- 
 nem sanguinis, incipiens ab illo loco, Simili modo. 
 Si consecrato corpore, percipiat vinum non esse in 
 calice, debet hostia munde reponi in corporali, et 
 calice rite prseparato, incipiat ab illo loco, Simili 
 modo. 
 
 Si ante consecrationem sanguinis, percipiat aquam 
 non esse in calice, debet statim apponere, et con- 
 ficere. 
 
 Si autem post consecrationem sanguinis, percipiat 
 quod aqua desit in calice, debet nihilominus pro- 
 cedere, nee debet miscere aquam cum sanguine, quia 
 pro parte sequeretur corruptio sacramenti : debet 
 tamen sacerdos dolere et puniri. 
 
 Si post consecrationem sanguinis percipiat quod 
 
aDDitfonal Bate* 243 
 
 vinum non fuerit positum, sed aqua tantuffi in calice, 
 siquidem hoc percipit ante sumptionem corporis, 
 debet aquam deponere et imponere vinum cum 
 aqua, et resumere consecrationem sanguinis ab illo 
 loco, Simili modo. 
 
 Si percipiat hoc post sumptionem corporis, debet 
 apponere de novo aliam hostiam, iterum cum san- 
 guine 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 ob- 
 stante si prius sumpsit aquam et etiam ilium san- 
 guinem. Innocentius tamen dicit quod si ex pro- 
 longatione sacerdos timet scandalum, quo sufficiunt 
 tantum ilia verba per quae consecratur sanguis, sci- 
 licet Simili modo, et sic sumere sanguinem. 
 
 Quid autem faciet cum aquam, sumpto corpore, 
 jam habet in ore, et jam primo sen tit quod sit aqua ; 
 utrum debeat earn deglutire vel emittere. Require 
 in summa Hostiensis in titulo de celebr. missse, 
 Tutius tamen est eam 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 pecca- 
 tum, vel esse excommunicatum : debet nihilominus 
 procedere, cum proposito satisfaciendi, et absolutio- 
 nem impetrandi. 
 
 Si autem ante consecrationem recordetur prse- 
 dictorum, tutius est missam inceptam deserere et 
 absolutionem petere, nisi inde grave scandalum 
 oriatur. 
 
 Item si musca vel aranea vel aliquid talium ante 
 consecrationem in calicem ceciderit, vel etiam vene- 
 num immissum fore deprehenderit, vinum debet 
 effundi quod est in calice, et abluto calice aliud 
 vinum cum aqua poni ad consecrandum. Sed si 
 
 R 2 
 
244 aDDitional jl3ote, 
 
 aliquid horum post consecrationem accident, debet 
 musca vel aranea vel aliquid talium caute capi, et 
 diligenter inter digitos pluries lavari; et vermis 
 comburi ; et ablutio cum cineribus combustis in sa- 
 crario reponi. Venenum autem nullo modo debet 
 sumi, sed cum reliquiis debet sanguis talis cui ve- 
 nenum est immissum in vasculo mundo reseryari. 
 Et ne sacramentum maneat imperfectum, debet 
 calicem denuo rite prseparare, et resumere conse- 
 crationem sanguinis ab illo loco, Simili 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 con- 
 stat quod omisit aliquid, quod sit de necessitate 
 sacramenti, sicut forma verborum per quam con- 
 secratur, omnia verba consecrationis super suam 
 materiam resumere debet, quia consecratio facta non 
 esset. Quod tamen non oportet si praetermissa 
 esset conjunctio enim vel alia verba quae praecedunt 
 vel sequuntur formam ; quae non sunt de ipsius sub- 
 stantia. 
 
 Si autem sacerdos dubitaret an aliquod verbum 
 pertinens ad substantiam formae omisisset vel non, 
 nullatenus debet servare formam conditionalem ; 
 sed sine temeraria assertione formam totam super 
 suam propriam materiam debet resumere, cum hac 
 intentione : quod si consecratio esset facta, nullo 
 modo voluisset consecrare ; sed si consecratio non 
 esset facta, vellet corpus et sanguinem consecrare. 
 
 Item si quis tempore consecrationis, ab actuali 
 
SDtJitional Jl3ote, 245 
 
 intentione et devotione distractus fuerit, nihilominus 
 consecrat; dummodo intentio habitualis in eo re- 
 manserit; summo sacerdote, scilicet Christo, sup- 
 plente ejus defectum. 
 
 Si autem per nimiam distractionem habitualis in- 
 tentio cum actuali tolleretur, videtur quod deberet 
 verba consecrationis cum actuali intentione resumere, 
 sic tamen quod noUet 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 earn 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 
 stillaverit, super tabulam quae terrae adhaeret, stilla 
 per sacerdotem cum lingua lambatur, et locus tabulae 
 radatur, et rasura igni comburatur, et cinis juxta 
 altare cum reliquiis recondatur, et quadraginta die- 
 bus poeniteat cui hoc accidit. 
 
 Si vero super altare stillaverit calix, sorbeatur 
 stilla, et tribus diebus poeniteat. 
 
 Si vero super linteum et ad aliud stilla pervenerit, 
 quatuor diebus poeniteat. Si usque ad tertium, no- 
 vem diebus poeniteat. Si usque ad quartum stilla 
 sanguinis pervenerit, viginti diebus poeniteat, et lin- 
 teamina quae stilla tetigerit tribus vicibus lavet sa- 
 cerdos, vel diaconus, calice supposito, et ablutio cum 
 reliquiis recondatur. 
 
 Item si quis aliquo casu gulae eucharistiam evo- 
 muerit, vomitus ille debet incinerari, et cineres 
 
246 aoDitional il3ote» 
 
 juxta altare debent recondi, Et si fuerit clericus, 
 monachus, presbyter, vel diaconus, quadraginta die- 
 bus poeniteat, episcopus septuaginta, laicus triginta. 
 
 Si vero ex infirmitate evomuerit, quinque diebus 
 poeniteat. 
 
 Qui vero non bene custodit sacramentum, ita quod 
 mus vel aliud animal comederit, quadraginta diebus 
 pceniteat. 
 
 Qui autem perdiderit illud, vel pars ejus ceciderit 
 et non fuerit inventa, triginta diebus poeniteat. 
 Eadem poenitentia videtur dignus sacerdos, per 
 cujus negligentiam pufrescunt hostiae consecratae. 
 Dictis autem diebus poenitens debet jejunare, et a 
 communione, et a celebratione abstinere. Pensatis 
 tamen circumstantiis delicti et personse, potest minui 
 vel augeri poenitentia praedicta, secundum arbitrium 
 discreti confessoris. Hoc autem tenendum est, quod 
 ubicunque inveniuntur species sacramenti 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, debet eam post sumptionem sanguinis reve- 
 renter sumere, ut in titulo de celebratione missarum 
 plenius invenies. 
 
 Item circa materiam sanguinis vide ne sit agresta, 
 vel vinum ita debile, quod nullo modo habeat spe- 
 ciem vini. Ne sit aqua rubea expressa de panno 
 intincto in vino rubeo. Ne sit acetum, vel vinum 
 omnino corruptum ; ne sit claretum, vel vinum de 
 moris aut malogranatis confectum ; quia veram spe- 
 ciem vini non retinent. 
 
 Conficiens cum vino quod est in via corruptionis, 
 vel ad corruptionem tendens, gravissime peccat 
 (licet conficiat) quoniam non retinet speciem vini. 
 
aoDftional Botz* 247 
 
 Item cavendum est, ne apponatur nisi modicum 
 de aqua, quia si tantum poneretur quod speciem vini 
 toUeret, non conficeretur. 
 
 Item si qua hie desunt, requirantur in summa et 
 lectura Hostien. in titulo de celebr, missarum. 
 
248 atiriitional Bote. 
 
 III. 
 
 De motJo erequenUi SDfficium tiominica ptima in 
 
 ^tibtntu, ati mtssam : et tre OBfKctts stnsulorutn 
 mfttfetrorum." 
 
 DOMINICA prima in adventu, peracta pro- 
 cessione, dum tertia cantatur, executor officii 
 et sui ministri ad missam dicendam se in- 
 duant, 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 inchoato, dum 
 post officium " Gloria patri" inchoatur, executor 
 officii cum suis ministris ordinate presbyterium in- 
 trent, et ad altare accedant : diacono et subdiacono 
 casulis indutis, manus tamen ad modum sacerdotis 
 extra casulam non tenentibus. Cseteris ministris in 
 albis existentibus : quibus vero temporibus, diaconi 
 et subdiaconi casulis, dalmaticis, et tunicis, et albis 
 uti debeant, in ordinali plene describitur. Ad gra- 
 
 " From the Consuetudinarium of which I have given some ac- 
 
 of Sarum, in the manuscript count at the end of the disser- 
 
 Regislrum S. Osmundi, fol. xv. tation on service books, Monu- 
 
 Preserved among the muniments menia riiualia, vol. i. p. ccxxiv, 
 
 of the bishop of Salisbury; and with some other extracts. 
 
SDDitional Jl3ote» 249 
 
 dum autem altaris sacerdos ipse confessionem dicat : 
 diacono ei assistente a dextris, subdiacono a sinis- 
 tris : et sciendum quod quisque sacerdos officium 
 exequatur, semper episcopus si praesens fuerit ad 
 gradum altaris, " Confiteor " dicat. Dicta vero ab- 
 solutione, sacerdos diaconum deosculetur ; deinde 
 subdiaconum : quod semper observatur, nisi missa 
 pro fidelibus fuerit dicenda, et exceptis tribus ultimis 
 diebus in passione Domini. His peractis, cero- 
 ferarii candelabra cum cereis ad gradum altaris de- 
 mittant. Post humiliationem vero sacerdotis ad 
 altare factam, ipsum altare sacerdos thurificet, dia- 
 coni ministerio : deinde ab ipso diacono ipse sacer- 
 dos thurificetur ; et postea textum ministerio sub- 
 diaconi deosculetur. His peractis, in dextro cornu 
 altaris, cum diacono et subdiacono, officium missse 
 usque ad orationem prosequatur, sive usque ad 
 " Gloria in excelsis," quando " Gloria in excelsis" 
 dicitur. Quo facto sacerdos, cum suis ministris, in 
 sedibus ad hoc paratis se recipiant, usque ad oratio- 
 nem dicendam, 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 sub- 
 diaconus ordinate, ita quod quoties sacerdos ad 
 populum se convertit, diaconus similiter se conver- 
 tat : subdiacono interim ipsi sacerdoti de casula ap- 
 tanda subministrante. Sciendum autem quod quic- 
 quid a sacerdote dicitur ante epistolam, in dextro 
 cornu altaris expletur. Similiter post perceptionem 
 sacramenti : csetera omnia in medio altaris fiunt. 
 Post introitum vero missae, unus ceroferariorum pa- 
 nem, et vinum, et aquam, in pixide et phiolis solem- 
 niter ad locum ubi panis, vinum, et aqua, ad eucha- 
 ristiae ministrationem disponuntur, deferat. Reli- 
 quus vero ceroferarius pelves cum aqua et manu- 
 
250 antiitional Bote. 
 
 tergio. Incepta vero ultima oratione ante epistolam, 
 casula interim deposita, subdiaconus per medium 
 chori ad legendam epistolam ad pulpitum accedat, 
 et dum epistola legitur, duo pueri in superpelliciis 
 facta inclinatione ad altare ad gradum chori, in pul- 
 pito ipso se ad cantandum gradale praeparent. In- 
 terim etiam veniant duo ceroferarii obviam acolyto 
 ad ostium presbyterii, cum veneratione ipsum cali- 
 cem ad locum prsedictae administrationis deferenti, 
 offertorio et corporalibus ipsi calici superpositis : est 
 autem acolytus in albis, et mantello serico, ad hoc 
 parato. Calice itaque in loco debito reposito, cor- 
 poralia ipse acolytus super altare solemniter depo- 
 nat, ipsum altare in recessu deosculando. Quo facto 
 ceroferarii candelabra cum cereis, ad gradum altaris 
 demittant. Lecta epistola, subdiaconus panem et 
 vinum, post manuum ablutionem, ad eucharistiae 
 ministrationem in loco ipsius administrationis prse- 
 paret ministerio acolyti. Dum 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 in- 
 clinaturi redeant. Post quoque epistolam unus cero- 
 ferariorum cum aliquo puero de choro aquilam in 
 pulpito ad legendum evangelium omando praeparet. 
 Dum "Alleluia" canitur, diaconus prius ablutis ma- 
 nibus, casula humerum sinistrum modo stolae suc- 
 cinctus, corporalia super altare disponat. Dum prosa 
 canitur, diaconus ipse altare thurificet; deinde ad 
 commonitionem puerorum ministrantium a choro ad 
 ministeria sua redientium, accepto texto evangelio- 
 rum et data ei humiliato a sacerdote benedictione, 
 cum ceroferariis et thuribulo praecedente, subdiacono 
 librum lectionis evangelicae deferente per medium 
 chori, ad pulpitum accedat. Textum ipsum super 
 sinistram manum solemniter gestando : et cum ad 
 
aoDitional 3i3ote, 251 
 
 locum legendi pervenerit, textum ipsum subdlaconus 
 accipiat; et a sinistris ipsius diaconi, ipsum dum 
 evangelium legitur teneat. Et lecto evangelic, ipsum 
 deosculandum ipsi diacono porrigat a dextra parte 
 ipsius. In redeundo tamen, textum ipsum ad altare 
 exdirecto pectore deferat. Post inceptionem "Credo 
 in unum," sacerdos ipse ministerio diaconi thurifi- 
 cetur, et postea, ministerio subdiaconi, textum deos- 
 culetur. Quo peracto, chorus, ministerio pueri, more 
 solito incensetur, sequente subdiacono textum deos- 
 culandum singulis eo ordine quo incensantur por- 
 rigente. His peractis, acolyto ministrante subdia- 
 cono, subdiacono ipsi diacono, sacerdos prius hostiam 
 super patenam, deinde calicem a manu diaconi acci- 
 piat. Diacono manum ipsius sacerdotis, utraque 
 vice, deosculante. Postea ordinato sacrificio et de- 
 bito modo deposito sacerdos sacrificium, ministerio 
 diaconi, ter in signum crucis thurificet ; deinde ter 
 in circuitu ,• postea ex utraque parte sacrificii. Quo 
 peracto sacerdos manus abluat, ministerio subdiaconi 
 et aliorum ministrorum. Diacono interim ipsum 
 altare in sinistro cornu incensante, et reliquias, more 
 solito, in circuitu. Accedente autem sacerdote ad 
 divinum obsequium exequendum, diaconus et sub- 
 djaconus suis gradibus ordinate se teneant. Et si 
 episcopus celebraverit, omnes diaconi in eodem gradu 
 diaconorum consistant : principali diacono medium 
 locum inter eos obtinente. Simili modo subdiaconi 
 in gradu subdiaconorum se habeant. Cseteris omni- 
 bus diaconis et subdiaconis gestum principalis dia- 
 coni, et principalis subdiaconi imitantibus. Excepto 
 quod principalis subdiaconus sacerdoti ad populum 
 convertenti solus ministret. Sacerdote vero " Per 
 omnia ssecula" incipiente, subdiaconus offertorium 
 et patenam a manu diaconi accipiat, et ipsam te- 
 nendam, quousque oratio dominica dicatur, acolyto 
 
253 auiiitional JSote* 
 
 offertorio coopertam committat in gradu post sub- 
 diaconum interim constitute. Sciendum autem quod 
 pueri ministrantes, dum secretum missse tractatur, 
 in choro moram faciunt exteriorem locum primae 
 formae tenentes, quousque sacerdos, cancellatis mani- 
 bus, ad altare se inclinet. Tunc enim ad altare 
 accedunt ad ministrandum diacono in manuum ablu- 
 tione cum subdiacono. Sacerdote vero corpore Do- 
 mini calicem in modum crucis signante, diaconus ei 
 a dextris assistat, eique in corporalibus sustinendis 
 subministret. Inchoata vero oratione dominica, dia- 
 conus patenam a manu subdiaconi recipiat, et post 
 dictam orationem dominicam eam sacerdoti porrigat : 
 post tertium " Per omnia" si episcopus celebraverit, 
 diaconus ad populum conversus, baculum episcopi in 
 dextra tenens, curvatura baculi ad se conversa, dicat 
 " Humiliate vos ad benedictionem." Deinde episco- 
 pus, eucharistia interim super patenam reposita, super 
 populum faciat benedictionem. Ad "Agnus Dei"di- 
 cendum, ascendat diaconus et subdiaconus ad sacer- 
 dotem uterque a dextris ; diaconus propior, subdiaco- 
 nus remotior. Pacem vero diaconus a sacerdote acci- 
 piat : deinde primo subdiaconum ; deinde ad gradum 
 chori rectorem ex parte decani ; dehinc alium ex 
 parte cantoris, osculetur : qui duo pacem choro re- 
 portent, incipientes a decano et cantore, vel ab his 
 qui stallis eorum stant proximiores. Post percep- 
 tionem sacramenti, sacerdote ad manus abluendas 
 veniente, diaconus corporalia complicet et in loculo 
 reponat. Postea vero ipsa corporalia calici cum 
 offertorio superponat ; ipsumque calicem, dum post- 
 communio dicitur, ipsi acolyto committat, qui dum 
 " Per omnia" dicitur post orationem, ea solemnitate 
 qua eum apportavit reportet. Post " Benedicamus" 
 dictum a diacono, iterum casula induto, ad popu- 
 lum converso, et post inclinationem a se factam, 
 
aonitional 3i3ote. 
 
 253 
 
 sacerdos cum suis ministris, modo quo accessit, abs- 
 cedat. 
 
 Vitalis presbyter,^* vicarius perpetuus de Suning, 
 
 ^ These examinations of il- 
 literate priests, presented to a 
 dean of Salisbury at a visitation 
 of his peculiars in the early part 
 of the thirteenth century, viz. 
 A.D. 1222, are taken from the 
 same manuscript, the Registrum 
 S. Osmundt, fol. xliij, and are 
 written in a contemporary hand, 
 probably being the authentic re- 
 cord at the time. Certainly they 
 have little else to do with my 
 present subject, beyond the 
 canon being made the test of a 
 competent knowledge, but they 
 are extremely curious. 
 
 A year or two before this very 
 time the provincial constitutions 
 of archbishop Stephen Langton 
 had been published ; and, pro- 
 bably, increased care was taken 
 at visitations to correct illiterate 
 priests. All archdeacons were 
 directed to ascertain " quod sa- 
 cerdotes rite noverint proferre 
 verba canonis et baptismatis ; et 
 quod in hac parte sanum habe- 
 ant intellectum." OnwhichLynd- 
 wood thus glosses : " Canonis. 
 Et die canonis, i. e. sacramenta- 
 lium verborum. Vel (ra«o»?>, i.e. 
 omnium quae sequuntur preefa- 
 tionem usque ad orationem Do- 
 minicam. Sanum. intellectum, i. e. 
 fidelem intellectum, sive catho- 
 licum." Lib. i. tit. 10, Ut archi- 
 diaconi. 
 
 I have omitted other examina- 
 
 tions, after which those presented 
 were declared to be sufficiently 
 learned. Undoubtedly these ex- 
 amples show a large amount of 
 ignorance in more than one case 
 of the clergy who were ex- 
 amined ; but equally beyond 
 doubt they prove the care which 
 was taken by those who were in 
 authority to check the evil. We 
 must remember, moreover, that 
 the early part of the thirteenth 
 century included many years of 
 the reign of probably the worst 
 monarch who ever wore the 
 English crown ; when everything 
 seemed for a time to be given 
 up to tyranny, cruelty, and con- 
 fusion. 
 
 It would be highly improper 
 for me to presume to offer any 
 opinion upon the general state 
 of theological learning among 
 Anglican clergy of our own day. 
 One fact, I think, cannot be dis- 
 puted. During the last fifty years 
 there has been a great improve- 
 ment. But looking further back, 
 it may very fairly be a question 
 whether the illiterate priests of 
 the thirteenth century might not 
 easily have been overmatched 
 in numbers by the rectors and 
 curates of the eighteenth; and 
 most certainly the penalty for 
 ignorance was not so sharply 
 and carefully administered by 
 bishops or deans in their visita- 
 
254 awjitional Bote* 
 
 prsesentavit capellanum, quern secum habet, nomine 
 Simonem, quern modo retinuit usque ad festum B. 
 Michaelis. Requisitus idem Simon de suis ordinibus ; 
 dicit, quod apud Oxoniam recepit ordinem subdiaconi, 
 a quodam episcopo Yberniae, Albino nomine, tunc 
 vicario episcopi Lincolniensis. Item ab eodem re- 
 cepit ordinem diaconi. Item ordinem presbyteratus 
 ab Hugone modo Lincolniensi episcopo : transactis 
 quatuor annis. Probatus fuit de evangelio Domi- 
 nicae primae in adventu et inventus est minus habens, 
 nee intelligens quod legeret. Item probatus fuit de 
 canone missae : " Te igitur, clementissime Pater," &c. 
 Nescivit cujus casus esset " 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 Requi- 
 situs quid esset " clementissime," vel cujus casus, 
 vel qualiter declinaretur ; nescivit. Requisitus quid 
 esset " Clemens ;" nescivit. Item idem Simon nul- 
 1am differeriliam antiphonarum novit, nee cantuffl 
 hymnorum, nee etiam de illo, " Nocte surgentes :" 
 nee aliquid scit de officio divino, vel psalterio corde- 
 tenus. Dixit etiam, quod indecens ei videbatur 
 quod probaretur coram decano, cum jam esset ordi- 
 natus. Requisitus super quo fuisset probatus quando 
 ordinem presbyteratus accepit : dicit quod non me- 
 minit. Sufficienter illiteratus est. 
 
 Johannes de Herst praesentavit capellanum suum 
 Ricardum nomine, natum apud Rosam. Juvenis qui- 
 dem est, et nihil scit. Dicit quod ordinem subdia- 
 coni recepit London. aWillielmo episcopo. Ab epi- 
 
 tions. To mention one example reading the second evening les- 
 
 within my own memory. The son, told his congregation that 
 
 rector of a small and remote St. Paul besought Philemon for 
 
 parish in Dorset, a neighbour of his " son, one Simus, whom he 
 
 mine about the year 1838, had begotten in his bonds." 
 
atmftional jSote. 255 
 
 scopo Petro, Winton. ordinem diaconi, transactis sex 
 annis : a Willielmo vero episcopo Cestrensi eodem 
 anno ordinem presbyteratus. Probatus de hac col- 
 lecta adventus : " Excita quaesumus Domine ;" dixit 
 quod nihil voluit respondere. Requisitus de canone, 
 dixit, quod nihil voluit super hoc respondere. Post- 
 quam enim suus presbyter primo exierat ab ecclesia 
 post examinationem, et venisset ad alios, omnes inie- 
 runt consilium unum quod non responderent. Aliqui 
 tamen eorum in articulo responderunt postea ad 
 magnam instantiam decani. Postea requisitus no- 
 luit in ultimo capitulo examinari,. et remansit sus- 
 pensus. 
 
 Johannes de Erburge praesentavit capellanum Re- 
 ginaldum, 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," 
 &c., et de hoc textu canonis, " Te igitur, clemen- 
 tissime Pater;" nihil prorsus voluit respondere. 
 Postea venit et obtuHt se examinationi et nihil 
 scivit, vel legere vel canere. 
 
 Capellanus de Sandhurst Johannes de Sireburfi. 
 dicit quod ordinatus fuit subdiaconum apud Cices- 
 triam : diaconum apud Winton. ab episcopo Gode- 
 frido, in Ybernia : et jam ministravit in praedicta 
 capella per iiij annos. Probatus de hac oratione 
 " Excita," &c., et de " Te igitur," nihil scit respon- 
 dere. Probatus de cantu, de offertorio dominicae 
 adventus, scilicet : " Ad te levavi ;" nescivit cantare. 
 
 Item Vitalis presbyter praesentavit ad capellam 
 de Rotiscamp Jordanum presbyterum, natum apud 
 Stratton in Dorset. Ordinatus ut dicit subdiaconum 
 et diaconum apud Sarum ab episcopo Herberto. 
 Presbyterum autem ab episcopo Roffensi Gilberto 
 de Glanvill. ante generale interdictum. Probatus 
 
256 auDitional Bote, 
 
 ut alii supra, de oratione " Excita," et " Te igitur ;" 
 nihil scit. Proposito ei libro ut cantaret, noluit can- 
 tare, 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, utrum videret^' et 
 utrum verba integra proferret, inventum est quod 
 nullum verbum evangelii vel canonis integrum po- 
 tuit proferre. Et ideo praecepit decanus Johanni 
 de Erburge ne ulterius permitteret eum ministrare 
 in capella ilia. 
 
 " See above, p. 236, the canon of ^Ifric. 
 
atiriitional Bote, 2S7 
 
 IV. 
 
 00otiu0 itiDuentii Pontificem." 
 
 MODUS induendi pontificem ad solemniter 
 celebrandum. Primo veniat pontifex ante 
 altare, vel alibi, ubi dispositum fuerit : et 
 prostratus breviter oret. Et surgens ponet se ad 
 cathedram, et statim incipiantur psalmi consueti : 
 " Quam dilecta" &c., ut infra. Interim ministri vel 
 domicelli caligas cum sandalis secrete extenso supe- 
 riori indumento ei subministrent. Deinde manuter- 
 gium cum aqua ad lavandum deportent. Postea 
 exuat cappam et induat amictum, albam, et stolam : 
 et reliquias circa coUum, ac deinceps tunicam, dehinc 
 dalmaticam, et manipulum. Et tunc consedendo 
 chirothecas manibus imponat, et annulum pontifi- 
 calem magnum una cum uno parvo strictiori annulo 
 ad tenendum fortius superimponat. 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 mitram capiti imponat, 
 et baculum pastoralem in manu sua sinistra assumat, 
 curvatura baculi ad populum conversa, cujus contra- 
 rium faciant ministri tenendo baculum vel portando. 
 Et sic, choro canente " Gloria Patri" vel alias 
 ofEcium incipiente, procedat de sacrario ad altare 
 populum benedicendo. Et veniens ante altare, de- 
 posita mitra, dicat confessionem. Qua dicta, repo- 
 
 '° From the manuscript pon- library of the university of Cam- 
 tifical ad mum Sarum in the bridge. (Mm. 3. 21, folio, fol. xi.) 
 
 S 
 
258 annitlonal iBote. 
 
 natur mitra usque ad principium primse coUectse de 
 die, ita quod salutando populum ante principalem 
 orationem dicat versus populum : " Pax vobis." Et 
 deponatur mitra dum dicitur coUecta, et post col- 
 lectam, dicto " Jesum Christum Filium tuum," ad 
 hsc verba, " Qui tecum," reponatur mitra usque ad 
 evangelium, et tunc amoveatur, recepto baculo, usque 
 inceperit "Credo in unum." Et tunc utatur mitra 
 usque postquam verterit se ad populum, dicendo 
 " Orate fratres." Et hoc dicto conversus ad altare, 
 removeat minister mitram et ponat eam super cornu 
 altaris, quasi stando, quousque fiat benedictio super 
 populum : missam quoque totam sicut caeteri sacer- 
 dotes dicat. Et post " per omnia" ante pacem faciat 
 benedictionem solemnem super populum, diacono 
 baculum in manibus tenente, et ad chorum con- 
 verso, dicendo alta voce, " Humiliate vos ad bene- 
 dictionem." 
 
 Chorus respondeat. " Deo gratias." 
 
 Et sic eucharistia super patenam reposita, accep- 
 taque 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 chiro- 
 thecas et annulos, et postquam se verterit ad popu- 
 lum, dicat : " Dominus vobiscum," et reversus amo- 
 veatur mitra, dum dicitur postcommunio. Et ite- 
 rum post orationem resumatur, ut supra in prima 
 oratione. Et sic mitratus recedat, dicendo evan- 
 gelium : " In principio," cum psalmo, " Benedicite 
 sacerdotes." 
 
aonitional jl3ote» 259 
 
 V. 
 
 IXuae 0unt Htcentia tntuenDo et eruenoo 
 epi0copum," 
 
 CELEBRA TUR US pontifex missarum sol- 
 lemnia, quosdatn psalmos et orationes ex in- 
 stitutione Celestini papcs primo prcBmittit, 
 quos interim dum caligis et sandalis ornatur dicet 
 secundum exkortationem psalmistis dicentis. 
 
 Praeoccupemus faciem ejus in confessione, et in 
 psalmis jubilemus ei. 
 
 Hi quinque p salmi sunt qui did debent, viz. 
 
 Quam 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. cxxix. 
 
 Ant. Veni, Domine, visitare nos in pace, ut laete- 
 mur coram te corde perfecto. 
 
 Kyrie eleison. Christe eleison. Kyrie eleison. 
 
 Pater noster, Et ne nos. 
 
 Repleatur 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. 
 
 " From the same manuscript. • 
 S 2 
 
26o antJitional Bott* 
 
 Vers. Ne projicias me a facie tua. 
 
 Resp. Et spiritum. 
 
 Vers. Redde mihi Isetitiam salutaris tui. 
 
 Resp. Et spiritum. 
 
 Vers. Sacerdotes tui induantur justitiam. 
 
 Resp. Et sancti. 
 
 Vers. Domine Deus, converte nos. 
 
 Resp. Et ostende. 
 
 Vers. Domine exaudi orationem meam. 
 
 Resp. Et clamor. 
 
 Vers. Dominus vobiscum. 
 
 Resp. Et cum spiritu tuo. 
 Oremus. 
 
 C Oratio. Aures tuae pietatis, mitissime Deus, in- 
 clina precibus meis, et gratia sancti spiritus illumina 
 cor meum, ut tuis mysteriis digne ministrare merear. 
 Per Christum. 
 
 Actiones nostras, qusesumus Domine, aspirando 
 prseveni et adjuvando prosequere, ut cuncta nostra 
 operatio a te semper incipiat, et per te coepta fini- 
 atur. 
 
 Fac me, quaeso Deus, ita justitia indui, ut in elec- 
 torum tuorum merear exultatione laetari, quatenus 
 exutus ab omnibus sordibus peccatorum consortium 
 adipiscar tibi placentium sacerdotum, meque tua 
 misericordia a vitiis omnibus exuat quern reatus 
 propriae conscientiae gravat. Per Christum. 
 
 Caligis et sandalis impositis, pontifex priusquam 
 sibi awiictum imponat, caput peccinat, manus et fa- 
 ciem lavat, et dum lavit dicat episcopus hanc ora- 
 tionem. 
 
 C Largire sensibus nostris, omnipotens Pater, ut 
 sicut hie abluuntur inquinamenta manuum, ita a te 
 mundentur interius poUutiones mentis, et crescat 
 semper in nobis augmentum sanctarum virtutum. 
 Per Christum. 
 
annitional jSot^. 361 
 
 C Ad amictum imponendum capiti suo. 
 
 Spiritus sanctus superveniet in me, et virtus altis- 
 simi obumbrabit caput meum. 
 
 C Ad album. 
 
 Miserere mei, Deus, miserere mei : et munda me 
 a reatibus cunctis, et cum illis qui dealbaverunt stolas 
 suas in sanguine Agni mereamur perfrui gaudiis 
 perpetuis. 
 
 C Ad zonam. 
 
 Praecinge me, Domine, zona justitise, et constringe 
 in me dilectionem Dei et proximi. 
 
 C Ad stolam. 
 
 Stola justitiae circumda, Domirie, cervicem meam, 
 et ab omni corruptione peccati purifica mentem 
 meam. 
 
 iL Ad tunicam. 
 
 Indue me, Domine, vestimento salutis, et indu- 
 mento Isetitiae circumda me semper. 
 
 C Ad dalmaticam. 
 
 Da mihi, Domine, sensum et vocem, ut possim 
 cantare laudem tuam ad hanc missam. 
 
 C Ad fanonem. 
 
 Indue me, Pater clementissime, novum hominem, 
 deposito veteri cum actibus suis, qui secundum Deum 
 :reatus est in justitia et sanctitate veritatis. 
 
 iL 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, &c., ut continetur in 
 missale. 
 
 Cum vero episcopus extierit casulam, et alia indu- 
 menta episcopalia, dicat hos psalmos sub uno Gloria 
 Patri, cum hac antiphona : Trium puerorum. 
 
 Ps. Benedicite sacerdotes, usque adfinem. 
 
 Ps. Laudate Dominum in Sanctis. 
 
262 aDDitional Bote. 
 
 Ps. Nunc dimittis. Gloria Patri. Sicut. 
 
 Ddnde dicatur antiphona : Trium puerorum. 
 
 Sequatur : Kyrie eleison. Christe eleison, Kyrie 
 eleison. Pater noster. Et ne nos. 
 
 Benedicamus Patrem, et Filium, cum sancto Spi- 
 ritu. 
 
 Resp. Laudemus. 
 
 Benedictus es, Domine, in firmamento cceli. 
 
 Benedicat et custodiat. 
 
 Non intres. 
 
 Domine Deus virtutum. 
 
 Domine, exaudi. 
 
 Dominus vobiscum. 
 Oremus. 
 
 Oratio. Deus qui tribus pueris. 
 
 Oratio. Ure igne. 
 
 Oratio. Actiones. 
 
 Etfiniatur sic : Per Christum Dominum nostrum. 
 Amen. 
 
anDitional Jl3ote. 263 
 
 VI. 
 
 Praefatione0 per totum annum." 
 
 r^EQ UUNTUR prcefationes. 
 
 \ Et primo prcefatio nativitatis Domini; qucB 
 "^ — ^ prcefatio dicitur in die nativitatis Domini 
 ad omnes missas, et quotidie per kebdomudam, et in die 
 circumcisionis, et in omnibus missis de sancta Maria, 
 ab hac die usque ad purificationem, et etiam in die 
 purificationis. Dicatur etiam infesto Corporis Christi 
 et in octava ejusdem et infra : quando de eo fit servi- 
 titcm. Dicitur etiam. in commemoratione ejusdem. 
 Communicantes vero dicitur tantum usque ad cir^ 
 cumcisionem et in die circumcisionis. 
 
 Sterne Deus. Quia per incarnati Verbi mys' 
 terium, nova mentis nostrae oculis lux tuae claritatis 
 infulsit : ut dum visibiliter Deum cognoscimus, per 
 hunc in invisibilium amorem rapiamur. Et ideo cum 
 angelis, &c. 
 
 Nota, quod infra canonem, ad primam missam in 
 
 nocte nativitatis Domini, dicitur Communicantes : et 
 
 noctem sacratissimam, &c. Ad omnes alias missas 
 
 dicitur : Diem sacratissimum, quandocunque dicitur. 
 
 Infra canonem. 
 
 Communicantes, et diem sacratissimum {et noctem 
 sacratissimam) celebrantes, quo beatse Mariae inte- 
 merata virginitas huic mundo edidit salvatorem : sed 
 et memoriam venerantes, in primis ejusdem gloriosae 
 semper virginis Mariae, genitricis ejusdem Dei et 
 
 '^ From Missale ad usum Sarum, Paris, fol., Regnault, 1529. 
 
264 9DDltional Bote* 
 
 Domini nostri Jesu Christi, sed et beatorum aposto- 
 lorum ac martyrum tuorum, Petri, . . - et Damiani, 
 et omnium sanctorum tuorum, quorum meritis pre- 
 cibusque concedas, ut in omnibus protectionis tuse 
 muniamur auxilio. Per eumdem Christum Dominum 
 nostrum. Amen. 
 
 C Sequens f reef alio diciturin die epiphaniee, et per 
 octavam et in octava, et Communicantes similiter. 
 
 iEterne Deus. Quia cum Unigenitus tuus in 
 substantia nostrae carnis apparuit, in novam nos 
 immortalitatis suae lucem reparavit. Et ideo cum 
 angelis, &c. 
 
 Infra canonem. 
 
 Communicantes, et diem sacratissimum celebrantes, 
 quo unigenitus tuus in tua tecum gloria coaeternus, 
 in veritate carnis nostrae visibiliter corporalis appa- 
 ruit : sed et memoriam venerantes, in primis glo- 
 riosae semper virginis Mariae genitricis ejusdem Dei 
 et Domini nostri Jesu Christi : sed et beatorum 
 apostolorum ac martyrum tuorum, Petri, . . . et Da- 
 miani : et omnium sanctorum tuorum, quorum me- 
 ntis precibusque concedas, ut in omnibus protectionis 
 tuae muniamur auxiHo. Per eumdem, &c. 
 
 C Segtiens prafatio dicitur feria iiij. in capite 
 jejunii, et in omnibus missis de jejunio, nisi in domi- 
 nicis ab hinc usque ad ccenam Domini. 
 
 .^Eterne Deus. Qui corporaH jejunio vitia com- 
 primis, mentem elevas, virtutem largiris et praemia : 
 per Christum Dominum nostrum. Per quem. Nota 
 quod in dominicis per quadragesimam dicitur prce- 
 fatio quotidiana. In ccena Domini etiam, presfatio 
 quotidiana dicitur. Infra canonem Communicantes, 
 et Hanc igitur, et Qui pridie, tam ab episcopo quam a 
 sacerdote dicuntur. 
 
 Infra canonem. 
 
 Communicantes, et diem sacratissimum celebrantes, 
 
atiDitional il3ote, 265 
 
 quo Dominus noster Jesus Christus pro nobis tra- 
 ditus est : sed et memoriam venerantes, in primis 
 glorios2e semper Virginia Mariae genitricis ejusdem 
 Dei et Domini nostri Jesu Christi : sed et beatorum 
 
 apostolorum 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, 
 
 Item. Hanc igitur oblationem servitutis nostrse, sed 
 et cunctse familiae tuae, quam tibi ofiferimus ob diem 
 in quo Dominus noster Jesus Christus tradidit dis- 
 cipulis suis corporis et sanguinis sui mysteria cele- 
 branda, 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. 
 
 Qui pridie quam pateretur pro nostra omniumque 
 salute, hoc est hodie; accepit panem in sanctas ac 
 venerabiles manus suas, et elevatis ocuHs in coelum 
 ad te Deum, &c. 
 
 C Sequens prcefatio dicitur in die paschce, et per 
 totam hebdomadam, et in omnibus dominicis, usque 
 ad ascensionem, quando de dominica sive depascha di- 
 citur missa. Sed in vigilia paschce tantum dicitur 
 inprafatione, Sed in hac potissimum nocte. Quanr- 
 docunque vero alias dicitur ; dicitur, Sed in hac potis- 
 simum die. Communicantes vero, et Hanc igitur /^r 
 hebdomadam, et in octava paschce tantum, dicuntur : 
 ita quod in vigilia paschce tantum dicitur, noctem 
 sacratissimam. In die vero paschce, et alias q%iando 
 dicitur, diem sacratissimum, dicatur, 
 
 iEterne Deus. Et te quidem omni tempore, sed 
 in hac potissimum die (nocte) gloriosius praedicare, 
 cum pascha nostrum immolatus est Christus. Ipse 
 
266 aoDitional Botz* 
 
 enim verus est agnus, qui atstulit peccata mundi. 
 Qui mortem nostram moriendo destruxit, et vitam 
 resurgendo reparavit. Et ideo cum angelis, &c. 
 Infra canonem. 
 
 Communicantes, et diem sacratissimum {noctem 
 sacratissimam) celebrantes resurrectionis Domini 
 nostri Jesu Christi, secundum carnem : sed et me- 
 moriam venerantes, in primis gloriosae semper vir- 
 ginis Mariae genitricis ejusdem Dei et Domini nos- 
 tri Jesu Christi : sed et beatorum apostolorum ac 
 martyrum tuorum, Petri et Damiani : et om- 
 nium sanctorum tuorum, quorum meritis precibus- 
 que concedas, ut in omnibus protectionis tuse munia- 
 mur auxilio. Per eumdem Christum Dominum nos- 
 trum. Amen. 
 
 Item. Hanc igitur oblationem servitutis nostrae, 
 sed et cunctae famihse tuae, quam tibi offerimus pro 
 his quoque, quos regenerare dignatus es ex aqua 
 et Spiritu sancto, tribuens eis remissionem omnium 
 peccatorum, 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. 
 
 C Sequens pr<gfatio dicitur in die ascensionis Do- 
 mini: et per octavam et in octava, et in dominica 
 infra octavam quando de dominica agitur: et Com- 
 municantes. 
 
 .ifEterne Deus : per Christum Dominum nostrum. 
 Qui post resurrectionem suam omnibus discipulis 
 suis manifestus apparuit; et ipsis cernentibus est 
 elevatus in coelum, ut nos divinitatis suae tribueret 
 esse participes. Et ideo cum angelis. 
 Infra canonem. 
 
 Communicantes, et diem sacratissimum celebrantes, 
 quo Dominus noster Jesus Christus unigenitus Filius 
 
aoDitional iQotc. 267 
 
 tuus, unitam sibi fragilitatis nostrae substantiam in 
 glorise tuae dex.tera collocavit. Sed et memoriam 
 venerantes, in primis gloriosse semper virginis Mariae 
 genitricis ejusdem Dei et Domini nostri Jesu Christi : 
 sed et beatorum apostolorum ac martyrum tuorum 
 Petri, et Damiani ; et omnium sancto- 
 rum tuorum quorum meritis precibusque concedas, 
 ut in omnibus protectionis tuae muniamur auxilio. 
 Per eumdem. 
 
 C Sequens prcefatio dicitur in die pentecostes, et per 
 hebdomadam, et in omnibus missis de sancto Spiritu. 
 Communicantes, et Hanc igitur in die pentecostes 
 et ab hinc usque adfestum sanctce Trinitatis dicuntur 
 tantum, 
 
 Sterne Deus : per Christum Dominum nostrum. 
 Qui ascendens super omnes coelos, sedensque ad 
 dexteram tuam, promissum Spiritum sanctum ho- 
 dierna die in filios adoptionis effudit. Quapropter 
 profusis gaudiis, totus in orbe terrarum mundus 
 exultat : sed et supernae virtutes atque angelicae 
 potestates hymnum gloriae tuae concinunt, sine fine 
 dicentes. 
 
 Infra canonem. 
 
 Communicantes, et diem sacratissimum pente- 
 costes celebrantes, quo Spiritus sanctus apostolis in 
 igneis Unguis apparuit. Sed et memoriam vene- 
 rantes, in primis gloriosae semper virginis Mariae 
 genitricis ejusdem Dei et Domini nostri Jesu Christi ; 
 sed et beatorum apostolorum ac martyrum tuorum 
 Petri, et Damiani : et omnium sancto- 
 rum tuorum quorum meritis precibusque concedas, 
 ut in omnibus protectionis tuae muniamur auxiHo. 
 Per eumdem Christum Dominum nostrum. Amen. 
 
 Item. Hanc igitur oblationem servitutis nostrae, 
 sed et cunctae familiae tuae, quam tibi offerimus pro 
 his quoque, quos regenerare dignatus es ex aqua 
 
2 68 aotiitional 3l3ote. 
 
 et Spiritu sancto, tribuens eis remissionem omnium 
 peccatorum, qusesumus Domine, ut placatus acci- 
 pias, diesque nostros in tua pace disponas, atque 
 ab aeterna damnatione nos eripi, et in electorum 
 tuorum jubeas grege numerari. Per eumdem Chris- 
 tum Dominum nostrum. Amen. 
 
 C Sequens prafatio dicitur in die sanctce Trinitahs, 
 et in omnibus dominicis usque ad adventum Domini, 
 quando de dominica dicitur missa, licet in capella 
 dicatur, et in omnibus commemorationibus sanctce 
 Trinitatis per totum annum, et in omni missa spon- 
 salium. 
 
 Sterne Deus. Qui cum unigenito Filio tuo et 
 Spiritu sancto unus es Deus, unus es Dominus : non 
 in unius singularitate personse, sed in unius Trini- 
 tate substantise. Quod enim de tua gloria, reve- 
 lante te, credimus, hoc de Filio tuo, hoc de Spiritu 
 sancto, sine differentia discretionis sentimus. Ut in 
 confessione verse sempiternaeque Deitatis, et in per- 
 sonis proprietas, et in essentia unitas, et in majes- 
 tate adoretur sequalitas. Quam laudant angeli atque 
 archangeli, cherubin quoque ac seraphin, qui non 
 cessant clamare una voce dicentes. 
 
 C Sequens prcefatio dicitur in omnibus festis apo- 
 stolorum, et evangelistarum, et per octavas apostolorum, 
 Petri et Pauli, atque Andrece, quando de octaita di- 
 citur missa, prceterquam in festo sancti yohannis 
 apostoli et evangelistce, in hebdomada nativitatis Do- 
 mini. In octava vero ejusdem dicetur, et in festo ejus 
 in tempore paschali. 
 
 iEterne Deus : et te Domine suppliciter exorare, 
 ut gregem tuum, pastor seteme, non deseras : sed 
 per beatos apostolos tuos continua protectione cus- 
 todias. Ut iisdem rectoribus gubernetur, quos ope- 
 ns tui vicarios eidem contulisti prseesse pastores. 
 Et ideo cum angelis et archangelis, cum thronis et 
 
atJDitional Botz, 269 
 
 domlnationibus, cumque omni militia ccelestis ex- 
 ercitus hymnum gloriae tuae canimus, sine fine di- 
 centes. 
 
 C Sequens prcefatio dicitur, in utroque festo sanctce 
 crucis, et in commemorationibus ej'usdem, per totum 
 annum. 
 
 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 
 quern majestatem tuam laudant angeli, adorant do- 
 minationes, tremunt potestates. Coeli, coelorumque 
 virtutes, ac beata seraphin socia exultatione con- 
 celebrant. Cum quibus et nostras voces ut admitti 
 jubeas deprecamur, supplici confessione dicentes. 
 
 C Seqtiens prcefatio dicitur in omni festo beatce 
 Maries virginis, nisi in purificatione ej'usdem. Dicatur 
 etiam per octavas assumptionis et nativitatis beatce 
 MaricB et in comm^moratione ejusdem, per totum 
 annum: nisi a die nativitatis Domini, usque ad 
 purificationem beatce Marice. 
 
 Sterne Deus : et te in conceptione, et te in an- 
 nunciatione, et te in assumptione, et te in nativitate, 
 et te in visitatione, et te in veneratione beatae et 
 gloriosae semper virginis Marise exultantibus animis, 
 laudare, benedicere, et pr^dicare. Quae et unigeni- 
 tum tuum sancti Spiritus obumbratione concepit : 
 et virginitatis gloria permanente, huic mundo lumen 
 aeternum effudit, Jesum Christum Dominum nos- 
 trum. Per quem majestatem tuam laudant angeli, 
 adorant dominationes, tremunt potestates, Coeli, 
 coelorumque virtutes, ac beata seraphin socia ex- 
 ultatione concelebrant. Cum quibus et nostras voces 
 ut admitti jubeas deprecamur, supplici confessione 
 dicentes. 
 
2;o aoDitional iSote. 
 
 VII. 
 
 'BeneCictiones aEpi0copale0.''* 
 
 The following selections will enable the reader to 
 judge of the general character of the episcopal bene- 
 dictions, which were anciently given during the canon 
 of the mass when a bishop officiated. They are re- 
 ferred to in the Sarum manual, and probably were 
 continued in the English church until the alteration 
 of the service in the reign of Edward the sixth, al- 
 though they had been long disused elsewhere. The 
 reader will find more information about them in my 
 dissertation on the service books {Mon. rit. vol. i), 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 St. ^thelwold,'* 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 manuscript are 
 stated to have been edited and published by John 
 Peckham, archbishop of Canterbury. 
 
 7 '-^MINICA prima adventus Domini bene- 
 
 / J dictio. 
 -* — ^ Omnipotens Deus, cujus unigeniti adven- 
 tum et prseteritum creditis et futurum expectatis, 
 
 ™ From the manuscript pon- " Published in the Archceo- 
 tifical ad usum Sarum, before logia, vol. 24. 
 described. 
 
amiitional iSote. 271 
 
 ejusdem adventus vos illustratione sanctificet, et sua 
 benedictione locupletet. Amen. 
 
 In praesentis vitse stadio vos ab omni adversitate 
 defendat, et se vobis in judicio placabilem ostendat. 
 Amen. 
 
 Quo a cunctis peccatorum contagiis liberati, In 
 praesentis vitae curriculo cum Sanctis animabus tanto 
 intercessore inveniamini digni, et illius tremendi ex- 
 aminis diem expectetis interriti. Amen. 
 
 Ista benedictio sequens dicatur in fine cujuslibet 
 benediciionis per annum. 
 
 Quod ipse praestare dignetur, cujus regnum et impe- 
 rium sine fine permanet in ssecula saeculorum. Amen. 
 
 Benedictio Dei omnipotentis, Pa ^ tris, et Fi >{« Hi, 
 et Spiritus ■^ sancti, descendat super vos, et maneat 
 semper. Amen. 
 
 Benedictio infesto sancti Stephani protomartyris . 
 
 Deus, qui beatum Stephanum protomartyrem et 
 confessione fidei et agone coronavit martyrii, mantes 
 vestras circumdet in praesenti saeculo corona justitiae, 
 et in futuro perducat ad coronam gloriae sempiternae. 
 Amen. 
 
 Illius obtentu tribuat vobis Dei et proximi caritate 
 semper fervere, qui banc studuit etiam inter lapi- 
 dantium 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, &c. 
 
 In die paschcB. Benedictio. 
 
 Benedicat vos omnipotens Deus, hodierna inter- 
 veniente paschali solemnitate ; et ab omni miseratus 
 dignetur defendere pravitate. Amen. 
 
 Ut qui ad aeternam vitam in unigeniti sui resur- 
 rectione vos reparat : in ipsius adventu immortali- 
 tatis vos gaudiis vestiat. Amen. 
 
272 atJUitional JSote, 
 
 Ut qui expletis jejuniorum sive passionis do- 
 minicae diebus paschalis festi gaudia celebratis : ad 
 ea festa quae non sunt annua sed continua, ipso 
 opitulante exultantibus animis veniatis. Amen. 
 
 Quod ipse, &c. 
 
 Infesto sancies Trinitatis. 
 
 Omnipotens Trinitas, unus et verus Deus, Pater 
 et Filius, et Spiritus sanctus, det vobis eum desi- 
 derare feliciter, agnoscere veraciter, diligere since- 
 riter. Amen. 
 
 yEqualitatem atque incommutabilitatem suae es- 
 sentiae ita vestris mentibus infigat, ut ab eo nun- 
 quam vos quibuscumque phantasiis aberrare per- 
 mittat. Amen. 
 
 Sicque vos in sua fide et caritate perseverare con- 
 cedat, ut per ea postmodum ad sui manifestationem 
 visionemque interminabilem introducat. Amen. 
 
 Quod ipse, &c. 
 
 In celebratione nuptiarum. 
 
 Summae providentiae Dominus qui post lapsum 
 protoplastorum per bona matrimonii usum carnalis 
 desiderii excusabilem existere decrevisti, sanctificare 
 digneris conjugale propositum in quo praesentes con- 
 juges abdicatis tori illiciti maculis nectere voluisti. 
 Amen. 
 
 Da eis sub praesentis commercii indulgentia in- 
 quinamenta caetera devitare : ut fructum tricenum 
 ex verbi tui semine valeant obtinere. Amen. 
 
 Quo sicut conjugium magis magnum existat 
 Christi et ecdesiae sacramentum, sic unitati corpo- 
 rum praeponderet caritas animarum, et magis tole- 
 rantes quam amantes carnale commercium ad illud 
 mentaliter suspendantur gaudium, ubi similitudo 
 felicitatis angelicae excludit omne contagium mor- 
 talium nuptiarum. Amen. 
 
 Quod ipse, &c. 
 
auuitional Bote. 273 
 
 VIII. 
 
 The following prayers are taken from a manuscript 
 missal in my possession, of the thirteenth century; 
 it formerly belonged to some English Benedictine 
 monastery. I do not remember to have seen these 
 prayers in any other missal; they are placed im- 
 mediately before the prefaces, after the ordinary. 
 Martene, among the numerous orders which he gives 
 in the first volume of his collections, has printed an 
 ancient one preserved in the Colbertine library, in 
 which some similar prayers may be found ; De ant, 
 ecc. rit. tom. i. p. 194. 
 
 A 
 
 D 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 corporale sternendum. In tuo conspectu. Do- 
 mine, quaesumus hsec nostra munera tibi placita 
 sint, ut nos tibi placere valeamus. Per Domlnum. 
 
 Ad hostiam. Grata tibi sit, Domine, haec oblatio, 
 quam tibi offerimus pro nostris delictis, et pro ec- 
 clesia tua sancta catholica. Per. 
 
 Ad calicem. Offerimus tibi, Domine, hsec munera 
 in memoriam Jesu Christi, Filii tui, humiliter depre- 
 cantes clementiam tuam : ut ante conspectum Di- 
 vinae majestatis tuse, cum odore suavitatis ascendant. 
 Per eundem. 
 
 Super hostiam impositam. Suscipe, Domine sancte, 
 
 T 
 
274 atitiitfonal n^ote. 
 
 Pater omnipotens, aeterne Deus, hanc hostiam ob- 
 lationis, quam ego indignus et peccator tibi Deo 
 meo vivo et vero humiliter offero : et mittere dig- 
 nare Spiritum sanctum tuum de coelis, qui sua ad- 
 mixtione sanctificet hoc munus tibi oblatum. Per 
 ejus. 
 
atitiitional jSote. z-js 
 
 IX. 
 
 The "missa pro rege" is included among the 
 votive or occasional masses in many editions of the 
 Sarum missal. The office which follows is taken 
 from a remarkable little volume printed on vellum, 
 in the Bodleian library (Gough, i6o), of which no 
 other copy is known. Unfortunately the title is 
 wanting and there is no colophon. 
 
 The first page contains the collect, secret, and 
 postcommunion for Henry the seventh. The second 
 page has the " Prseparatio ad missam," with the 
 form of confession for the priest who is about to 
 celebrate if he wishes to confess at that time. This 
 form is commonly to be found in editions of the 
 Sarum missal. 
 
 C 'TT'OLENS confiteri dicat sacerdos : Benedicite, 
 y pater. 
 
 Sacerdos. Dominus sit in corde tuo et in labiis 
 tuis ad confitendum omnia peccata tua. In nomine 
 ^ Patris et Filii, &c. 
 
 Tunc dicat peccata sua : quibus dictis dicat sacer- 
 dos : Misereatur tui omnipotens Deus, &c. 
 
 Indulgentiam et absolutionem, &c. 
 
 Meritum passionis Domini nostri Jesu Christi, 
 suffragia sanctse matris ecclesiae, bona quae fecisti 
 et quae per Dei gratiam facies sint tibi in remis- 
 sionem peccatorum tuorum : injungat penitentiam 
 dicens, et pro penitentia speciali dices hoc et hoc, 
 vel facies hoc et hoc. 
 
 T 2 
 
276 atiDitional Bote. 
 
 Tunc absolvat, dicens : 
 
 Dominus noster Jesus Christus qui est summus 
 pontifex per suam piissimam misericordiam te ab- 
 solvat. Et ego auctoritate mihi concessa absolvo 
 te primo a sententia minoris excommunicationis si 
 indigeas. Deinde absolvo te ab omnibus peccatis 
 tuis, in nomine Patris, &c. 
 
 Then follow the prayers before putting on the 
 vestments ; after which are the ordinary and canon 
 of the mass. The remainder of the volume con- 
 tains some eight or ten votive masses. Among 
 them are those for the cross; for our lady; for the 
 dead ; for the five wounds ; and for fevers. 
 
 The book seems to have been printed by Wyn- 
 kyn de Worde or Pynson, about the year 1500. 
 Possibly this collection of short masses was intended 
 to be used in royal chapels only; and very few 
 copies were printed. 
 
 The " missa pro rege " in the Sarum missals in- 
 cludes other portions of the service. 
 
 " Officium. Protector noster aspice Deus, et re- 
 spice in faciem Christi tui : quia melior est dies 
 una in atriis tuis super millia. 
 
 In tempore faschali: Alleluia, alleluia. 
 
 Ps. Quam dilecta tabernacula tua, Domine vir- 
 tutum : concupiscit et deficit anima mea in atria 
 Domini. 
 
 Oratio. Queesumus omnipotens Deus, . . superare ; 
 et ad te qui via, &c. 
 
 Epistola. Orationem faciebant sacerdotes. 
 
 Grad. Salvum fac servum tuum, Deus mens, spe- 
 rantem in te. 
 
 Versus. Auribus percipe, Domine, orationem 
 meam. Alleluia. 
 
 Versus. Eripe me de inimicis meis, Deus meus : 
 et ab insurgentibus in me libera me. 
 
auuitional Bott 277 
 
 Secundum Marcum. In illo tempore : Dixit Jesus 
 discipulis suis; Amen, dico vobis, quod quicunque 
 dixerit huic monti . . . peccata vestra. (c. xj.) 
 
 Offertorium. Exaudi, Deus, orationem meam, et 
 ne despexeris deprecationem meam : intende in me, 
 et exaudi me. 
 
 Secreta. Munera quaesumus, &c. 
 
 Postcommunioi Hsc, Domine, salutaris sacra- 
 menti . . . quatenus et ecclesiasticae pacis obtlneat 
 tranquillitatem, et post istius temporis decursum ad 
 seternam perveniat hereditatem. Per Dominum." 
 
 The same collect, secret, and postcommunion are 
 written on the blank leaf preceding the title in the 
 vellum copy of the Hereford missal in the Bodleian ; 
 headed, " Oratio pro rege et regina." 
 
 The collect begins, " Quaesumus, omnipotens et 
 misericors Deus, ut famulus rex noster Henricus 
 octavus, in terris ecclesiae Anglicanae supremum ca- 
 put , . . et famula tua Anna regina nostra vir- 
 tutum omnium," &c. 
 
 The words " in terris ecclesise Anglicanae supre- 
 mum caput " have been almost erased by some 
 contemporary hand. 
 
 A manuscript in the British museum contains the 
 benedictions proper to the mass for the king, which 
 up to the reformation were given according to Eng- 
 lish use, before the Agnus Dei,'' when a bishop said 
 the mass : — 
 
 "Ben. pro rege. O sempiterne Deus, qui om- 
 nium jura regum immobiliter gubernas, benedic et 
 protege regem nostrum et custodi eum ab omni 
 impedimento aemulorum. Amen. 
 
 "Ab omni eum perturbatione libera et in verae 
 pacis fundamento consolida. Amen. 
 
 '" See above, p. i6o. 
 
278 atiQitional Bote, 
 
 " Talique eum benedictione sanctifica ut sublimi- 
 tatis sceptrum munitus atque illsesus possideat, per 
 plurima saeculorum spatia. Amen." MS. Cotton, 
 Tiberius B. iij. f. 131. 
 
 a0i00a pro tZQC, 
 
 Sequuntur orationes in missis dicendce pro bonofelici 
 ac prosper statu Christianissimi atque excellentissimi 
 regis nostri Henrici septimi. 
 
 Qusesumus, omnipotens et misericors Deus, ut rex 
 noster Henricus septimus, qui tua miseratione regni 
 suscepit gubernacula, virtutum omnium percipiat in- 
 crementa, quibus decanter ornatus vitiorum vora- 
 ginem devitare, corporis incolumitate gaudere, hostes 
 superare, et in tranquilla pace dum in humanis aget 
 tam feliciter possit sua tempora pertransire, ut post 
 hujus vitae decursum ad te qui via, Veritas, et vita 
 es, gratiosus valeat pervenire. Per. 
 
 Secretum. 
 
 Munera, quaesumus, Domine, oblata sanctifica, ut 
 nobis unigeniti tui corpus et sanguis fiant, et fa- 
 mulo tuo Henrico septimo regi nostro obtinendum 
 animae corporisque salutem : et ad peragendum in 
 firma fide et solida pace injunctum sibi officium, te 
 largiente, usquequaque proficiat. Per. 
 Postcommunio. 
 
 Haec qusesumus, Domine, salutaris sacramenti 
 perceptio famulum tuum Henricum septimum regem 
 nostrum ab omnibus tueatur adversis, quatenus diu- 
 turnam et prosperam vitam in tranquillitate eccle- 
 siasticse pacis obtineat : et post hujus vitae decursum 
 ad aeternam beatitudinem tua gratia cooperante per- 
 veniat. Per. 
 
;^ppetitiijc* 
 
%itm(si^ ^. tlttntntis. 
 
 ET0TS ^lAKivos XiyvC " fjLri ri; ruv KeirYixovfAivuVi 
 f4,ri Tif juv Axpoai^evuv' fA,*i tk tuv cbTritnav. fii^ 
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 Tts Kara, rivof. |i*«j rif ev viroKpia-et. opGo) Trphf tcvpiov 5 
 jtteret <po(iov Kcti rpofiov ecrruTis ufiev ■^po<r(pspeiv." m yt- 
 vofAsvcov ol ata,Kovoi TrpotretyeTairctv to, oupcb tu eTTiaryiOTrcp 
 7rp)if TO GvcrietcTTyipiov' kcu ol TrpstrfivTipot sx, ^s^im ecvrou 
 xcu i^ svaivvf^aiv cmjueTaTav, us av fAMfjToC'i Tretpsa-TUTes 
 oidAO-yiAXu. avo ae oiolkovoi e^ SKciTepuv tuv f^epuv tov io 
 dva-toLa-Ttipiov KdTBX^Tucrav e^ vfisvuv ?^S7rTuv piTrmov, jj 
 TTTspuv Tduvos, *i oUvYjs' Kelt ^pgjwot ATToa-o^eiTuirciv to, 
 [Jbtnpou TUV 'f^Toi,fA,evuv ^uuv, 'ottus av y-rj 'eyx,ptl^'n'TuvTci,i 
 els TO, xu^reAA*. ev^df^svos ovv koM tOAJTOv o Apxispevs 
 kfbA Tot? lepeva-t, xa) Aetf^Trpoiv eo'^fiToi fASTSvavg, ycot) cttcis 15 
 
 57"pof TU mO'letO'TfipiU, TO TpOTTCtlOV TOV (TTavpOV Ka/ra TOV 
 
 [ABTUTTOv T^ %£'P' ^oiyitretfji,svos sis ttavtus, elTTeiTU' " ^ 
 X<^P'S TOV TTctVTOKpeiTopos &SOV, Kou ^j ayetTyj tov nvpiov 
 
 ^f^UV IrjtrOV XpiOTOV, KCU tj KOtVUvict tov CtyioV TTViVfJUOLTOS, 
 StTTU ^STO, TTAVTUV VfJLUv" KCtt TTAVTSS a-VfJl,<pUVUS XsyS- 20 
 
 TU(ret,v, " OTi KcLt f/.STa, tov '^vsvfji.a.Tos <rov." kcCi oLpx'S- 
 
 pBVS' " kvU TOV VOVV'" KCtl TTUVTSS' " SXOf^BV "TTpoS TOV 
 
 jcvpiov." KOI.) 6 «*p%<£peiif' " evxcipio-TtiTUfjiev tu Kvpiu' " 
 Kcti TTAVTes' " OL^iov Kct) oIkoliov." ko.) apxtipsvs sl- 
 nrAxW " a^iov us cthv^us KoCi oIkuiov, Trpo ttavtuv rty- 25 
 
2S2 liturgia ^. Clementi0» 
 
 vfivelv as tov ovtus ona, &sov, tov ^po tcov yevrfrav ovrtt, sg 
 eS Tra/ra, TTATpia, ev ovpetya Kcti eTr) y»)f ovafutZerett' tov 
 fiovov AymtjTov, Kcti etvetpxov, xeti A^ciiriMvToy, net) ctoe- 
 a-TTcrrov, TOV avev^eti. tov TravTos a/ya^ov x^PT/o"' "^"^ "TTMni? 
 5 cLVTM? %ai yevtirsaf Kfeirrova, tov Tr&VTOTt KctTO. to, etvra, 
 xa.) utravTus exovra.' e^ ov to, -ttavta, KoBitTrep ex tivos 
 kiptrripiets, «V to eiveii 7rcipri?\6ev. cv yetp el ^ AvapxPS 
 yvuTis, i\ ed^ios 'opcuris, ij ccymtfrof axotj, ^ AoioobXTOs 
 (ro<pia,' TrpuTos tjj ^vtrei, xet) vof4,cc tu elvAi, xa) xpeiT- 
 
 lO TUV TTAVTOS CLpSfJCoJ. 'O TO, TTAVTA SX TOV fA-tj OVTOS elf TO 
 
 elvAi TTApAyAyuv OM Tou fJLovor/evovs rov vlov' AvTov oe 
 TTpb TrdvTcov alcavav yevvfja-etg ^ouhiitrei, xa,) avvAfjtet, xa) 
 ctyaQoTtiTi, et/Ltea-iTevTUf, vtov f^ovoyevt), Xoyov &eov, (ro<piAv 
 Caa-av, yrpoiTOTOXov Traurtjs xTKreas, tvyyeAov T»if fisyttAtif 
 15 jSouA^f crov, a,px,iepeA <roy, ^ouriXeA Jg xeti xvptov TTounis 
 voijTtis xai alavtiTtif <p6(reois, tov ^po TTAvrav, at ov ta 
 
 TTAVTA. OV yAp 7g£ aIuVH, 01 AVTOV TA ITAVTA TttTTOil^XA?, 
 
 XAi 01 AVTOV THIS 7rpo(rrixov(rris TrpovoiAf ta oAa A^iolf. 
 
 01 ov yAp TO elvAt exjApicoo, oi avtw xai to ev elvAi 
 
 20 eaupiiiru. o ©eof xai ttattip tov f^ovoyevovs vlov a-ov' o 
 
 01 AVTM Trpo -^AVTUV WOi^Catf TA X£pOuiS/|lA Xa) Tflt SffSt- 
 
 0i)tt, aIuvcU Te xa) arpATiAf, avvA/Aeis tb xai e^ova-iAs, 
 
 ApxAf Te xa) ^povovs, Apx,AyyeKous Te xai kyyeXov?' xai 
 
 fAerA toZta ttavta, wot^a-AS at avtcv tov (ftAtvofievov tov- 
 
 25 TOV xoa-fAov, xa) ttavta ta ev Avrm' av yAp el o tov ovpA- 
 
 VOV 0)$- XAfJ,ApAV (TTtia-Af, Xa) U)? ^epptV eXTeiVAf, xa) TfjV 
 
 ytjv BTT ovaevos t^pva-Af yva)fM\ fMvvi' o ?r^^*f irrepeuitA, 
 xa) vvxta xa) fifAepAv xATAcrxevAo-As' 6 i^AyAyuv <pas 
 ex u*i<rAvpav, xa) t^ tovtov irroXyi evAyAyav to o-xotos, 
 
 30 elf AVATTAvh-AV TU)V eV TU XOtrfMi) XlVOVfiSVUV l^OiUV' TOV 
 
 rjXiov TO^Af el? *p%*«" T»)f i\f*,ipA?, ev ovpAva, xa) t^v 
 (reXtivtiv els ctpxAf Trie vvxtos, xa) tov %opoi' toov Acrepuv 
 ev ovpAvu xATAypA^/AS, eU aIvov tijj- ff^s" fJbsyAXoTrpe- 
 TreiAs' TToiria-As v^ap "Trpos ttoo-iv xai xaJ^ApTiv, etepA 
 
JLiturgia ^. Ciementiisf, 283 
 
 TrXriTTovTTif Tov Aspat, net) ctitoi^v crvvepyovfJLevtjV xiw eti/ToZ 
 us STTAiuv siToexofASvriii rt\v ^potr7n7rTov<rei,v cdVTVi MAtav 
 6 '^oiti<rcis 'nvp TTphs otkotov; TTupctfAvQiekv, ■Trpos ev^siAs 
 AVATrXripaxnv, KcCi to Qepfjicttvea-Qui i\fA>as Ktti (pari^scrSiti 5 
 Ox' etvTov' TYjv fJueyctXifiv 6ei?\.et(ra-a,v "Xfinpiiras tyu yyis, 
 
 XU) Tt]V fA,ty OLVCtOiiPctS TT^COT^V, TflV OS TTOO-) (iatTlfJiOV TTOt^- 
 
 (Tctff, xoCi T*iv fjt,ev tcaoi? f^ixpots Kct) [AsytiXois TrXyt^vvas, 
 Ttjv ae fifJLspois ka) oi,TiQoi(r(rois TrXyipaxra,?, <pvTois re hor- 
 
 ^OpOlS (TTS'^CtS, KObl (icTCtVAlS (rTS<f>UVCO(J-etf, Kit) oivSstri 10 
 
 xaAXvvols, acti cnrsp[jt,ci.Ti TrKmiTitra,?' o'va-rtitrctf^svos 
 afivira-ov, xoCt fieyoi, kvto? avr^ TrepSsU, ctXf^vpuv v^atuv 
 (reirapevfABva, TreXtiyfi, 7rept(ppet^a,s as etvTViv TrxiKan? a,[A,fA.ov 
 
 ^^STTTOTATflS' ■^VSVf^Oiiri TTOTS jASV CLVTrjV KOpv<pCi>V ilg optOilV 
 
 f^eyeuof, ttots as a-rpuvvvuv a,vTi\v us Treaiov, Kcit ttots fjusv 15 
 £X[A,aivuv "Xfiifjuuvi, ttots as Trpavvuv yaXrivyi, us vavTiyropois 
 TrXuryipoa-iv siixohov slvcti Trpos Topsiav' 7roTa,f*.oiis ^tot- 
 l^ucrcLs Tov VTTO <rov aiOf XpiirTov ysvo^evov xoa-f^ov, xet) 
 XSifJiMppois S7nxXv(roi,s, xeti irv^aus asvvdois fjLsma-cis, ops<ri 
 as TTspta-fpiy^cts eW topeiv ccTpsfArj yv\s atr<pA?^ea-Ta,T^v. 20 
 s-^Xyipua-cis yap (TOV tov xoa-fjuov, xett aiSKoa-f^fjiras avTov 
 (SoToivais suo(rf4,ots xa) laa-tf^ois' Zuois ■n'oXXois xcti het- 
 ^opots, aXxif^ois xa) airQsvsa-TSpots, sauaifycois xeu svspyois, 
 TifJLSpois xcu ATi^aura-ois' sprrSTUV (Tvpiy[A,^ts, TTTtivuv ttoixU 
 Kuv xXctyyctis' sviavTuv xvxKois, [jL7\vuv xct) yif/,spuv aptO- 25 
 
 jlAoTf, TpOTTUV TA^Siri. VS(f>UV Of^jSpOTOXUV OKtOpOfJUetls, sls 
 
 xetp'^uv yovois, xa,) Xuuv irva-Taa-iv, (TTa^fAov avsfiuy oia- 
 TTveovTuv 0T£ TTpoo'Ta^ua't Trapa (rov, tuv <f>vTuv xa) tuv 
 (ioTavuv TO TrXypos. xa) ov jmvov tov xoTfiov eavif^tovp- 
 y»[(ras' aKKa, xai tov xoa-f^oTroXiTfjv ampuTrov sv avTu 30 
 eTrotfjo-as, xo(r[jt,ov xoa-fjiov avTov avaasi^as. sliras yap tyi 
 <rv\ a-o<piix,' Hoiyia-ui/.sv avSpuTTov xaT slxova ijiJiSTspav, xai 
 xa^ ofJi^oiucriv' xa) apx^Tucrav tuv Ix^vuv tyis QaXaa-a-fjs, 
 xa) TUV TTSTSivuv Tou ovpavou. Ato xa) -Tmroivixas auvov 
 
284 Hiturffia %, Clementig. 
 
 ex \f'«/%»(«' oheLVATOu iceti vu>fi,cbro? a-xeoctrrdu' Ttjf ftev ex 
 Ttiu fi,yi ovTOi, rov ae ex tuv Tecrtrot,pu>v rroixuav' xctt 
 ^e^axctf aura, xclto, /^ev Ttji/ "^x,*!"' t'?'' ^oyix*iv oiAyva- 
 (Tiy, tl(re{ieiets xeii atre^elcts ^tdxpitrtv, dixetiov xeti ctaixov 
 5 ^etpttT^ftja-iv' XATO. Se to <rufia, Ttjv 7revTM?^ov extp'O'^i' 
 M<r6ti<rtv, xai rifv fieTetl3a,rixriy xivriTiv. (tv yap Qee ttav- 
 ToxpoLTop, aia, Xptarcv TrapAdeia-ov ev 'KdefA, xctrct avatoXa? 
 e<pvT£V(rAf, TTAnoicov (puTuv eauaifzav xi(rfjua, xAi ev avtu 
 us civ ev e<ruA woAtrreAeT ela-fiyAyes avtov' xav tu Trotetv 
 
 10 vof^ov aeaaxae avtu efJupvTov, ottus otxooev xai irAp e avtov 
 exot TA <r7repfj,ATA Ttis Qeoyvaa-iAs. ela-AyAyav ae els rev 
 Ttis Tpvipms TApdaeta-ov, ttavtuv fi,ey Avrjxas autu Ttjv e^ovtriAV 
 yrpos f*eTAXti^/tv, evos Se f^ovov tj/k yeutriv a/TrenrAs e-Tc 
 eX-jrioi xpemovuv, ivA eAV <f>v\A^y\ Ty\v evToAijv, fju<7vbv tav- 
 
 ^STtfS T>jv o^AVAo-tAv xo/JUO-fiTAi. A[Ji,e?^(rAVTA oe Ti]s evToXtis, 
 xAt yevTAfjuevov ATrtiyopevfAevev xApTTOv attat^h o<peas xAi 
 avjM^ovXiA yvvAtxos, tov fJiXv "jTApAoeitrov aixAteos e^ua-As 
 avTov, AyaaoTifTi ae els to TTAinreXes A7roX?t.vf/.evov ovx 
 wrepiides' (rov yAp riv at\f/.iQvpfyf\fJi.A' aAAa xemvTTOTA^As 
 
 20 AVTa T*jv XTi<rty, deduxAS avtu elxelots idpuxri xAi ttovois 
 
 TTopilCetV IavTU TtjV Tpotp^V, <r0V TTAVTA (pVOVTOS XAI AV^OVTOS 
 
 xa) TreTTAivovTos' XP^^'f' °^ vpos o^yov Atrrov xoi[i.i<rAS, 
 opxu els TTAXiyyevea-Mv exAhea-As' epov Gavatov Xv<tas, 
 C&itjv e£ AVArrAo-eas ewrryyeihu. XAi ov tovto [jlovov. aAA* 
 
 25 XAI TOVS e^ avtov els TTKti^OS AVApnfJLOV ^SAf, TOUS efJLfJLei- 
 
 VAVTAs <roi eao^auTAs, tovs ae attottavtas <rov exoXAO-As' 
 XAI TOV f4,ev 'AjSeX, as otrlov Trpoa-ae^AfJuevos Ttjv Ovtiav, 
 TOV de AdeXipoxTovov YLaiv ATTorrpA^eis to acopov, as evA- 
 yovs. XAI Tpos Tovrois tov S^S, xai tov 'Y-vus TrpocreXdi- 
 30 fiov, XAi TOV 'Ek&)% /LterATeSeixAS. av yAp el ^r\fji.iovpyos 
 TUV AmpuTTUv, xa) Tfjs ^ul^s ^opi/yofj xa) Ttjs ev^etAs 
 TrXtipuTfis' xa) tuv vofjiuv dorrip, xAt tuv <PvXattovtuv 
 
 AVTOVS fAtaVATTOdOTTIS, XAl TUV TTApA^AlVOVTUV AVTOVS eX- 
 
 otxos. TOV fAeyAv xataxXvtimv e-JTAyAyuv tu xovf/ua 
 
JLitutffia %. Clementisi* 285 
 
 aia, TO ttK^^q? tuv cbosfiyia-civTuv, xu) tov oikcuov 'Ncoi 
 
 '^VTCtfAiVOS BK 70V XaTCbicXva-fyiOV SV XoLpVekM (TVV OKTU \pt;- 
 
 XcLig, T£Ao? ^£1/ Tcov 'jrapaxilKOTav, ctpx^v ae tcov fJtsXXovTUV 
 STTiytvetr^cti. o to (po^epov wvp kolto, tyis "Xooof^kvivrii wsv- 
 TcfTToXeo)? £^flt\|/«*f, Kcbi yyjv xct,p7ro<popov eif tiXf^riv QifiAevos 5 
 
 CtTTO KCtKiCtS TCOV XOtiTOtKOVnUV tV (tVTVl, KCil TOV OOriOV AoOT 
 
 t^a,p7ra,cra,s tov efJ,7rpy\a-iJi,ov. av si tov ' KfipcuLfji. pva-df^s- 
 vos TTpoyoviKri; a,a-e(iela,s , xa) xXripovofJLov tov xoa-f^ov xeiTct- 
 irTti(reif, xcti ey,(pcivKrAs uutu tov Xpt(rTov cev' tov 
 MeXxio'Sosx, apxtspsa Ty\s XoLTpeioLs 7rpoxeipKreif4,evof. 10 
 
 TOI/ TroXvThoLV QspctTTOVTCt, (TOV 'I&J/S VIX^TV\V TOV O-p^eXCiXOV 
 
 o<peais MAoti^As. tov 'la-cubK eTrayyeXicif viov Troiifira,- 
 
 fieVOf. TOV 'letXOdfi TTATSpol, ^U^iXA -TTCbl^UV, xet) TOVS £^ 
 
 oLvTov els Try^ffio? %£««■, xcii e\a-a,yoi.ym s\s A'lyvTTTOv sv 
 e(iaofA,y\xovTa. TTiVTS •^vx,cus. <rv xvpts, 'luaryjcf) ovx vTrepet- 15 
 aes' etXXa, fjuicr^ov Tt\s aict as cra(f>po(rvvrjs sauxeif avtS) 
 TO TUV AlyvTTTtav etpx,etv. (rv xvpii, 'EjSpctiovs wrb Ai- 
 yvTTTiav xUTef^ovov/^svovs ov Treptfiasf, ata> tus Trpos Tovg 
 TTeiLTZpa,? AVTuv STra/yysXicts' a-AA' sppvira, xoXcura,? Al- 
 yvTTTiov;. Trapct^ueipcivTCdV ae tuv ctvdpanruv tov <pv(rtxov 20 
 
 VOfJtOV, XCt) TtlV XTItriV, TTOTe |tt6V a,VTO[MTOV vofua-avTuv, 
 
 TTOTB ae TrXelov jj asl Tif^rjcroivToov, xa,) (rot tu &ea tuv 
 "TTAVTUV trvvTctTTOvTuv' OVX stoi,(ra,s 7rAa,va^7oi,t, kXXA kva- 
 aei^oLs TOV a/ym (rov oepa,-^ovTot> Muv(r*iv, at avTov Trpof 
 (So^Qeiotv TOV (pva-iKov tov ypob^n-Tov vof*ov aeauxots, xcii T?tv 25 
 XTta-tv eoei^oLg (rov epyov eivctt, t^v oe 7roXt£eov TrXctvtiv 
 e^upiiruf. Tcv 'Aa,puv xa) tovs g^ avroiu ispnTixvi TtfMi 
 e^o^cta-cts' 'EjSpciioos kfjLctpTovTas exoXeurctg, STTtoTpe^ovTcis 
 s^epu' TOVS AiyuTTTtovf oexa-^Xriya) STif*.upriiru' 6ciXoi,a-irotv 
 ^leXuv, 'la-pati^^iTCK atejZifiaa-ccs' AiyvTTTiovs sn-iatu'^avTets 30 
 vTTo^pvxlovs cfjruheo'ei.s' ^v?\.a> Trixpov voup syAvxavcts' 
 
 SK TTiTpAS CbXpOTOfJUOV VOUp <tve%g«tf" «| OVpaVW TC fAidvva 
 
 va-as' Tpo^tjv e^ uepos opTvyoy.yjTpeiv' o-tvXov wpos Ttjv 
 vvxTO, TTpof (puTtirfiovy xou (TTvhov vsipsXtis yif^fAv ^pOf 
 
286 Hiturgia ^. (JElementiiei* 
 
 (TxieurfMY SaiXTOvf. tbv 'Ifja-ovv rrpa,T*iyof Avctaei^tts, e'TTTO. 
 'Svti Xctvavel'MV Ji' etvrou Kct^uXts, 'lopaetvtiv aupprj^etf, tqv? 
 TOToCfAoiif 'HSa^m. t^vipAvcts, Ttix*l itaLTeppf^/CK AVSV fA1/\X1^ 
 vrijjLATuv KO.) %«pW AvQpaTrtvtis. wrep a,7ra,vTav troi »j ao^a., 
 5 aea-TroTO, TreivTOKpttTop, tre 7rpo<rKvvova-iv a,va,piSfiot crrpeuricLt 
 AyysXuv, kpxcvyyihav, Spovcav, KvpioTrirav, cLpxcov, e^ovTtuv, 
 avvAfieuv, a-TpocTicov, aluvcov' to, XepovlitfA., ko.) ret e£*^T6- 
 puya, XtpeKpifA, reus f^ev avr) ytATAnahwrTOVToL tous Troaets, 
 Tciis M Jufl-/ T*? K£^a,?Ms, TcCis as aixri TrtrofA.ivei,, xai 
 
 10 AeyovTflt, kfio, xiXlxi? in;'^'*"'"' eupxci-yyv^aiv, ko,) fivpteug 
 fMipiduriv ctyyiXuv, cLKaTifTretMa-TCOs Kcti aunyviTug ^oa- 
 trais'" KcCi TTous hoboe etfjut ttiretTOd' " kytos, evyios, 
 kyios Kvpiof S<t/3<t«7' TrXriprje o ovpavof Kctt ^ ytj rtif 
 ao^flf avTOj' evXoytiTOf eU tovs ctlcovctf. ekfJL^y." x,oCi o 
 
 15 kpxupevi e^g Xeyeru' " ayios yap si us a,?^ae, xcti 
 7ra,va.yio?, v^/kttos xcii wrepir^ovfjusvos els rovs dlaovcts. 
 kyios as ko,) 6 f/^ovoysv^s cov vtbs o Kvptos rjf^av Kcii &eos 
 'Itl<rmjs XptoTos' os sis ttavto, V7rf\psTri(ra,f4,svos iroi ra 
 Qia avTcv Kot) ^arpi, sts t£ af\[ji,iovpyia,v ^iMpopov, xeti 
 
 20 Trpovoteiv Kct,TtthXf\Xoy, ov Trepiiias to yevos tuv avGpeowav 
 euTroXXufJisvov, <tAAe& fiSTA <pv(riKov vo/jtov, fisra, vof/,i)iriv 
 TTetpaUsirtv, f/,STa 7rpo<priTixovs sXsyxovs, xa) ras rm 
 a/yyeXuv 'swKnouriAs, Trapoi^QetpovTay arvv tu ^sra xcCi tov 
 <pv(rtKov vof4,ov, xau Tt\s f*,y^lA>is sxfiaXAonruv tov xotblxXv- 
 
 25 <r[MV, Ty\v sxTTvpcoa-iv, Tcts xat AlyuTTTi&iv 7rX*iycis, tos 
 xetTO, YlaXcuoTYivuv <r<pAyas, xa) fieXAovrav 'ctrov ov^STra 
 aTToKXvavcu TrcLvrav, siaoxritrev olIitos yvafMi 0^ arjuiovp- 
 yos obv^pam-ou, av^panros ysv&rScti, vof4,o6eTtis vmi vofAovs, 
 apx'spevs tspslcv, ^oifitiv 7rpo0cLTOv, xct) s^svusvitretTo as 
 
 30 TOV savTou @s)>v xet) -Trcurspa, xaCi tu xoa-jjiu xa,Ti\XXet^s, 
 xett T*is STTixstfMvtis opyris tovs TravTAs *iXsv6spu(r£, yevo- 
 fAsvos sx TTApQsvov, ysvofjusvos Bv (rapxi, Qeos Kayos, 
 ayATrrjTos vlos, TrpuroToxos 7raur*\s XTiasus, xato, tas 
 
 TTSp) AVTOU V7r' AVTOU TTpoppyi&StO-AS ^pO^tlTsiAS SX Q-TTSp- 
 
liturgia ®. Clementiifif, ^8; 
 
 jwaTflf Acb^ia, xeti 'Afipueifi, no,) ^uAjj? 'lov^a,' xa) yeyovev 
 €v fifirpee, TTdfaevov o oiATrKATircav wanets rovs yivauevovf, 
 KcCi sva-otpKoiSti 6 ATctpxos, 6 a-xjpovoos yevvvi^sts ev xpovu 
 yeyevvrjTeif •7rohnev(ra,iASVos o(ria>s km Trai^eiKTcts evdecrfjcas, 
 "TTo/TcM voa-ov xa) 7ra,irct,y f*cc?^a.xia.v e^ avSpuTrai/ oL-nsXda-a^, 5 
 (ryif4,sict re xeti TepaTct ev ra Xolu -ttoiv^tols' Tpo(fnif xoa 
 TTOToo xeti vTTVov fjUTet^afBav, rpecpcov ttolvta^ tovs xP*t~ 
 Zpvras Tpo<p^f, xa) efATnTrXuv wolv ^aov ev^oxias' etpave- 
 
 pCOTe (TOV TO OV0fA.Ci TOtf AyVOOVTtV UVTO, Tf\V o/yvotciv 
 
 s<f)vya,aev(re, t*iv evasfisictv uve^coTrvpaiTi, to GeP^iifAoi tov io 
 S7rXyipu(re, to spyov o eaaxetf avTu STiXeiuire' xoCi ToujTa, 
 TreivTct xetTop^utra,?, x^f''" cI'VO/mov xctTO/rx^sU, iepsuv xai 
 ctpxiepecov ^/evacovvficov xa,) Xa,ov ■7rapa,vof/,ov, Trpo^oa-toc tou 
 Ttjv xoLxlcLv voa-ficrctvTos, xcCi ttoXKcl ttciQuv vtt uutuv, xa,) 
 7ra.(ra>v a,TifJt,ia>v vTrorrcts <r^ (rvyxci>pti(rei, ■^ctpa.ao&sts TIi- 15 
 AatTi) TO) iiye/jLovi, XAi xpniie xpniig, xei) xctTouxpi^eis 
 (TUTyip, (TTotvpu wpoa-tjAaQti ctTrMti?, xct) a,7re$a,vev 
 TYi (pvirei MtivctTos, xeti STctcpti I^uottoios, 'Ivct •n'd^ovs 
 Xv(rv\ xa) uctvoiTOv e^e\»iTa,i tovtovs oi ovs TctpsyevsTo, xaCi 
 pjj^jj TO, aea-fMt tov ma^ohov, XAi pvTfiTctt tovs a,iSpu7rovs 20 
 ex Tris a>7rctTvis olIitoZ' xa) kvtarri ex vexpcov tij Tphvi 
 flfAepoc' xcCi TeTo-upcixovTa Yifjitpa,? evaiATpi^/As Toi; [jlcSyj- 
 TcCts, kveXriip^yi e\s tov? olpoLvov?, xa) exAQeavrj ex oe^iuv 
 (TOV TOV &e0V xa) TTATpOS AVTOV. fief^Lvrifktvot ovv cov at 
 YifJMg vTref^eivev, evxApirrovfitv trot. Gee TTAVToxpATop, ovx 25 
 'oirov o<pei?^of^ev, *AA' oa-ov avvAfieuA, xa) t*iv ^lATA^tv 
 AVTOv wXyipovfiev. ev vt yAp vvxt) TTApeaiaoTO, XaJSmv kpTOV 
 
 TAi? Ay'iAl? xa) Af4,a[A,0tf AVTOV %£pCT"/, Ka) AVaI^M-^/AS 
 
 Trpos (re t)>v &ehv avtov ka) TTATepA, xa) xAao-as, 'iaaxe 
 
 Tois (JLA^VITaIs, eiTTUV' TOVTO TO fAVOTI^piOV TYIS XAlVtjg dIA- 30 
 
 ^fix^s' AiAjSere e^ avtov, cpAyeTe' tovto em to a-cofAA 
 fjuov, TO Trep) TTohXuv GpvTTTOfAevov elf Aipecriv AjiAApTtuv' 
 
 CilTAVTa? KAt TO TTOTfipiOV XepATAS £^ o'lVOV Ka) VOATOS, Ka) 
 
 AyiAiTAf, eTTe^coKsy avtois, hs.yuv' "TcieTe e^ avtov TTAVTes' 
 
288 JLitucffia ®, €izmmti0* 
 
 TOVTO ITTl TO OLl^O, flOV, TO TTip) TToPO^UV SHXP^Of^^^^^ ^'^ 
 
 eupeTiv kjA.ct,fTiuv' toZto Troiitre els Ttiv SfAijv avdf^vtia-iii. 
 oa-AKig yap skv s<rSi*iTe rov aprov tovtov, kai TnvriTS to 
 
 TTOTYiptOV TOVTO, t))V ^AVCtTOV TOV SfMy KOtTO/yyih^STS, e^Xf'^ 
 5 «tV SASw. fAtf^Vtlf^SVOi ToivVV TOV -TTohoVS CtVTOV, XAl TOV 
 
 Gavoltov, Kd) Tiis sz vSKpuv aveLiTTeiureoos, Kcti Ttjs els ov- 
 pctvovs eTTAvoaov, kai Tfjs iJLehhov(Ti]s AVTOv aevTepets -tta- 
 pov(riets, ev ^ spxeTcti [JieTa. oo^yjs kci) avvaf^eas Kplveti 
 ZpvTcts xct) vinpovs, KcCi ATToaovvai excta-Tco xctTO, Tou kpya, 
 
 10 uvTov, "n-pofTipepojJLev <roi tu fidtnhfi xa) &ea, kcltcl tyiv 
 ctvTov aia/rou^tv, tov eupTov tovtov, Kelt to TTOTtjptov tovto, 
 evxctpto'TnivTis <rot oi avrov, e^ o'ls KciT*i^i&i(ra,s *t[Act,s 
 eo-TOLvcti evuTTiov <rou, >cctt UpotTevetv a-ot' koli a^iovfiev 
 (re, 'oTTUs evfA-evus e7nl3xf^s stt) to, TrpoKei/uteva, ocopa, 
 
 15 toZtoi, evuTTiov (TOV, (TV cbvevaetis &eos, xa) evaoxyjo-yis 
 eTT AVTols els TifMiv TOV Xpi(rTov (rov, xAi xaTetTrefv^s 
 TO Hyiov (TOV Uvevfiex, eTr) Trjv Qva-ietv tavthiv, t)>v fMp- 
 Tvpa. Tuv TTct^iifidTUV TOV xvpiov 'Ij/itou, ottocs a,7ro<p^ni 
 
 TOV etpTOV TOVTOV (TUflCt TOV XpiOTOV TOV, XCLl TO TTO- 
 20 T7\piOV TOVTO OLifAet TOV XpKTTOV (TOV, tVOL ol f^BTCtPiCtlioVTeS 
 
 avTov, (is(ionuGu)<n Trpos evTejieictv, eupe(reois ccfiapTtifAouruv 
 Tvxo>>Ti, TOO JiotjSoAot; xoLi t*is ^Xcivtis ctvTOv pv(rQa(rt, Uvev- 
 fiebTos a/yiov TrAfipmotxriv, a,^ioi tov Xptirrov (rov yevavTcti^ 
 ^a)v\s al&iviov Tvxfi>(ri, (rov xctTcthXctysvTos oLvrots, aetTTroTa, 
 
 25 -^avToxpATop. eTi aeof/>sSoi (rov, xvpte, XAi VTrep tv\s ctyicts 
 (rov exxXfiTicts t*is atto Trepeuroov eas TrepetToov, ijv Trepie- 
 ■7roiyi<ra) tu Tij^iu aifJUATi tov Xptirrdv (rov, ottus a,vTt\y 
 atetipvAei^Yis curet(rTov xeCi ctxXvauvitrTov, a,xpi t*is (rvvTe- 
 XeicLs TOV aluvos' xat vTrep Tret/rtis e7ri(rxo7r*is t*is opGoTO- 
 
 30 fAov(rrjs t))V Koyov tTis cLXrpeiets, STt ^otpotJcaAotijU.ei' (re xeii 
 VTrep T*is ef^ris tov 7rpo(r(pepovTos (rot ovaevtas, xcti wrep 
 ■n'ocvTos TOV 7rpe(rl2vTepiov, inrep tuv atAxovaiv xcti ttocvtos 
 TOV x?^ripov, 'tvet ■^ctvTcts a-o^treis, HvevfActTos kyiov TrXripco- 
 o-»if. ert TrapetxaXovfAev (re, xvpie, vwep tov (icbtriXeuf, 
 
jLiturgia %>, Clementfg. 289 
 
 KOU TUV iV VTTSpoX/i Ka) "TTOLVTOS TO) (TTpciTOTreOOU, 'iVOL slpij- 
 
 vevavToii to, Trpos i\fMiS, 'ottus ev iiirvxitx, nai ofAOVoief, 
 oioiyovTis Tcv TToivTa, xpovov tSJ? 'Cu^s fifytav, ^o^ei^cofAev 
 (re a to, 'I)j<rfli; Xpioroo t»J5" shTriaos fifAcov. ert Trpotr^spofA^ev 
 (Toi Kcu vTTsp TTchncav rciiv kir ctlui/og sva,pe(rT?ia-a,VTa>v a-oi 6 
 ctyiaiv, '^etTpictpx.uv, Trfo^tjTm, auMtay, ctTToa-ToP^m, /J,etp- 
 Tvpcov, ofJboXoyviTUV, STTKniaTruv, Trpea-fivTSpuv, otctKovuv, 
 
 V7r0OtClX0Vit)V, MO-yVCtlCTTUV, ^/AXtUV, 'Trap^iVCfOV, XIP^"} ^Bii- 
 
 xuv, tea) TroLVToov uv ctlros eTTKnct^oLi to. hvof^oUTd, eV* 
 7rpo(r<p£pof^ev (rot vTrep tou hctaj towov, 'iva. avctaet^yif ctlrov lo 
 s\s STreiivov rov XptiTTov irov l^cKTiAetov lepATevfJict, 'i^vog 
 huyioV VTrep toov ev Tretpveviet, yea) kyveieb, inrep rm ;c'?/'^'' 
 Tins exuXtia-iets, inrep tuv ev (refAvots yctf^ots xoCi reKVoyov- 
 tctts, VTrep Tuv vvittIuv too Xctov aov, 'ottus fjuyiaevoi, vifjum 
 a>Tro(iKriTov Trot^a-vis' en a,^iovi/.ev (re KoCi vTrep Ttis Tro^eu; 15 
 ravT*!? xot) t&iv evoixovvruv, vvrep rSiv ev a,ppu<nia,is, wrep 
 rSiv ev TTixpa aovKeiet,, inrep tuv ev e^opMig, virep tuv ev 
 a*ifievirei, vTrep tMovtuv xa,) oaonropovvTUv' 'ottus eTrixovpog 
 yevti TTcivTuv, ^oyi^o? xai MTihviTrTup. eTt TrotpotxaXovfiev 
 (re xcLi VTrep tuv (iktovvtuv tjf^as xaui atuxovruv tjf^cis 20 
 Ota, TO ovofjid crov, vwep tuv e^u ovtuv xcCt TreTrXa,vfny,evuv 
 OTTUS eTrt(rTpe\L/Yis avtovs ets otyMov, xai tov mf^cv avtuv 
 TrpcLvvY[s. en 7roLpa>xa,Mvi/,ev <re xcCi CiTrep tuv xuTyixov-^ 
 f/,evuv Trii exxAy[(rKX,5, XAi vTrep tuv xeii/,ot,C_piAevuv vwo tov 
 a,AXoTpi(iv, Kail inrep tuv ev fJueTAvoia, kaeXcpuv tji^uv' ottus 25 
 tovs fAev TeXeiucrv[s ev tvi 7ri(rTei, tovs oe x<woi,pi(rv\s ex tyjs 
 svepyeicts tov Trovrjpov, tuv ae Tf\v /iieTeivoictv Trpo(rae^v\, xa.) 
 !rvyxf^pil(rv\s xcCt olvtois xoi) vifjCiv to, ttclpatttu^clta v[^uv, 
 eTt Trpoir<pepofAev croi xa) inrep Ttjs elxpa,(Ttcts tov kepos xa) 
 T^f el(popicts TUV xapTTuV 'ottus aveXXeiTrus [A>eTocXa[ju- 30 
 (idvovTes TUV TToipa <rov ayaBuv, alvuf^ev (re a,Trav(rTus, 
 TOV otoovTct Tpo<pijv TTaKTjj (Tctpxl. en TrapaxaAovfAsv (re xoCi 
 VTrep TUV at evKoyov aWicuv o/ttovtuv' ottus aTravTcts vifJt,oLS 
 ^tciTijpyi<ra,s ev Trt el(re^elot,f STn(rvvoi,ya,yv\s ev t'y[ l2a<riAeioi, 
 
 U 
 
zgo litutffia %, €Umznti&. 
 
 TW XfltTTOV (TOV, TOV &SOV TTOLTVi? aUK!VV{Tfi? HAl VOyiTfjf 
 <j>VTeCi)S, TOV ^ATlXmS *lfiUV, aTflTTTOVS, CtfAeflTTTOVS, tX-V 
 
 eyn^^TW?' oTt to) TMrA ^o^ct, (relets- kcii evxapto-rta., 
 
 TtjM] KcCl ■^foa-KVVfia-lS, TfiJ TTOtTpi, KO.) TU vlS>, XCbl TU CLyiU 
 
 6 TrvevfjieuTi, Kcti vZv, xet) a,si, xa,) els rovs ctviX^eiTrns xett 
 OiTeAevTriTovs eiiavcts tuv aimuv." xei) Tret? h Xao? heysTU' 
 " afii^v." xai o eTriirxoTroi tlTroLTU' " *i elprivri toZ Qeov urj 
 f/,iTOt TraVTUV VfJLUv" KOi TTOL? XoLos KtyiTO)' "xcti i^eTO, 
 TOV TTVevfjMTOS (TOV." KO,) ^lAKOVOS XYjpVTTiTa TTHP^tV. 
 
 10 "'^Eu Kec) ert ^e*i6uf^ev tov Qeov S'm tov XptoTov avtov, 
 vTrep TOV aupov tov 7rpo(rxofiiavevTos xvpiu tu Qea, OTreof o 
 or/aBos &eos Trporie^tiTcii ctmo ^ia, ty\s fAetriTeiets tov 
 XptOTOv ctvTov els TO e'n'ovpebvtov clvtov 6uiriciaTriptov, els 
 oo-f^triv evuaioLs. ihrep tv\s exx^rjo-ius tavtyis xcu tov Xaov 
 
 15 ^effiufJLev, VTrep Traurris eTritrxo-Tn/is, Trctrros Trpetr^vrepiov, 
 TTotTfis Ttjs ev Xpio-Tu otAKoytoLS xoCt VTrvjpec-loLs , ttolvtos tov 
 7rAtipuii/,XTos Ttis exxXti(riets aetiQaf/,eV ottus o xvpios 
 ttclvtas oidTfipria-vi xcCi emtcpvXct^vi. inrep (iacri^ecov xeu 
 Tuv ev vTrepox*! oetjSufjLeV 'not, elpt\vevuvTai t* Trpos *ifM,s, 
 
 20 OTTUS *ipefi.ov xcCi YjO-vxiov l^iov exovres, aiAyoofJi,ev ev Trtxa^ 
 ev(re(ieM xa,) a-e/^voTriTt. tuv a/yiuv fiapTvpuv /jtvyif-covev- 
 TUfAeV 'oTTcas Koivoovo) yevea-Qut rrjs MAtja-eus uvtuv xat- 
 a^iuScof^ev. inrep ruv ev Tria-Tei o.vA'Trava-AfA.evuv ^eriQafA,ev. 
 VTrep T*is evxpatriAs tcov aepuv xat TeAea-ipopiAs tcov 
 
 25 xaprruv aefpujA,ev. vTrtp tuv veotpcoTia-Tuv ^e*jQcof4,ev, '(nrus 
 fie^Aiu&aa-iv ev t>] TritTTet. TTAVTes vtt aXXuv TrapaxctKe- 
 arvua-av. avATTfjo-ov fifjUAS 6 @eos ev tvi ;:c<*p<t/ a-ov' ava- 
 
 TTAVTeS eAVTOVS TU &ea aia, tov XpiOTOV AVTOV TTApA- 
 
 ouf^e^A." xa) eTTiTxoTTos XeyeTu' "o Qebs o fAP/As xa) 
 
 30 lAeyAXuvvi^os , f^eyAs rJj fiovX^, xa) xpATAihs toIs epyots, 
 6 &eos xa) TTATYip TOV Ayiov TTAioos (TOV 'ItiTov TOV (ruTripos 
 rifiO!)v, £^</3A£\|/51' £0' rjf^AS xa) eTr) t)> Troifjuviov trov tovto, 
 '0 at AVTov e^eXe^u els ao^AV tov ovof^ATos irov, xa) 
 
 AyiATAS flfAUV TO (TUfJiA Ka) TrjV "yV^V XATA^IUTOV X<»6«4- 
 
JLiturgia ^, Clementi0. 29 r 
 
 powf yevof^evovs cltto weuirof fAoKva-fjioZ (rctpKos KoCt Trvev- 
 fAetTos, Tvxsiv Tuv TTpoKeif^evuv ar/athm, kcCi y,*jaei/a, rjfAuv 
 avet^iov apUns, oLhha, (iotiSof i\jji,uiv yevatj, antXTJTTTup, inrsp- 
 aa-TTia-Tris, aiu, tov Xpia-rdu arov' fjuS' ov <ro) ^o^a,, rifjuyi, 
 obivos, oo^o?^cyta,, ev^apKnict,, y,cti tu kylu Trvevf^UTi, si? 5 
 Totif ciiava,?. af^rjv'" xa) [justo, to -^mto,? etTTSiv, (kf^yiV o 
 aiAKovos X'^nm' " -Trpoir^ciifA^sv" KoCi o eTrtirKOTros Trpoa-- 
 <pa>i>*i(rciTa tu Aatw avTU. "reu ayiO, tois kyiois." koui o 
 Xaos vTTUKovsTii)' " s'n kyios, s'ts Kvptof, e'ts 'Itjo-cZg Xpta-ros, 
 bIs ao^Av Qedtj TTciTpoe, evAoyyjTos sis tovs utcovctf. «.^^i/. lo 
 ao^a. ev vypi(rTois &eu, xoti stti yjjf elpriptj, ev a,v6pu7rois 
 evaoxia. 'ila-ctvva, ra> via AajS/o* evhoyyjfjiivos o Bpxo- 
 
 l^iVOS ev OVOfJMTl KVpiOVj 0£O? KVpiOi, KcCt STTSCpO,]/*! flfjTlV' 
 
 'iltrctvva, ev rots wvpiVroif." koCi fA-era, touto fJueTOLhctfji.- 
 (iotveTco eTTiiTKOTros, eTrena ol Trpetr^vrepoi, net) oi oiakovoi, 15 
 KoCi vTToaioMovoi, Kou ol Avayvaxrreii, Kcti ol •^ot,?\.Toi,i) 
 Kct) ol ATKriTtii, Kot) ev Tctis yvvoii^iv ctl aiomovKra-cit, 
 Koci at TTcupQevoi, koli au xvtpcti, etTO, to, Traionx,, Kctt 
 Tore TTcis Xaios kato, ra^iv fjierou aiaovs xeti evXa,- 
 ISsiets eivev ^opv^ov. koli f^ev eTriTXOTTOs ataorca rriv -Trpotr- 20 
 (popeiv, Kvycav' " (rufjkou XpicTTov" Kct) aexof^svos XeyeTOd' 
 " et/Jtyiv'" ae ataiitovos KU/rexi^ru to 7roTy\ptov, ko,) eTrtaiaous 
 AsyeTU' " a'tfJiA Xpia-Tov, Trorriptov ^uris'" x.cu ttivuv Ae- 
 yera' " af^^v." v^otA^oj- ae Aeyetruco TpioMoirToe TpWos, 
 ev TU fASTdhoti^fieiveiv ■^etvTAs tovs Xoittovs. xct) orav 25 
 TTAVTes i^eTciXeifitua'i ko,) Treiircii, Ket>(iovTes ol aieLxovoi 
 to, TrepttTa-evTOLVTO,, sia'(pepeTa<retv els Td yrao'To^opia,. kcu 
 6 atOiKovos XeyeTCo, yrciva-aiubevou tou \[/<tAAflvros". 
 
 " MeTctXecl^ovTes tov tijaiou TUfjuaTos, xcc) too rifAtou 
 oLiiAOLTOs Tov Xpia-Totj, elx'X'pt(TTri(rcofJuev tu v.a,Ta,^tu<ra.VTt 3° 
 jjyttaf fAerotXttfielv tuv aiyiav avTou [jLva-Tripiuv, ko,) Trotpa- 
 naXea-ufJuev, fMi els xpiju,a,, <»AA' els trurripiav yifMV yevea-Qat, 
 els u<peXeta>v ^vx^s xa) a-ujuceiTos, els (pvXctKfjv sv(re(ieia,s, 
 els oi^ea-tv uf^upTtuv, els <l,i^*iv tov y,eXXovTos ulmos. 
 
 V 2 
 
292 JLiturgia @». Clementisf, 
 
 tyetpctijite&et,. ev x^f"^ Xptaraj eavrovf tu &sa, tu f^ova 
 AysvviJTCi) &ea, Ket) tu XpKrra etvrou TrotpctBckifieQat. ' Y.ai 
 fl ETKryioTroi elxapioTSiTu. 
 
 " Aea-TTOTO, o &sos o TrcLVTOTrpeurop, o TraTYip too Xpiarov 
 5 <rov Tov evAoyriTov TrcLioos, o tuv fier ewurtjTOf sttikci^ov- 
 fjt,ivc>)v (re i-TTfinoos, xeii tuv trtdiTruyrav S7rKrTa>fi,evos ras 
 evrev^eif evxapKrrovfiev iroi, ou xciTij^iaa-etf rificiff fjueTaXa,- 
 jSeTc Tuv kyiuv (tov fiva-Tnipiav, a, Tretpea^ou tjf^tv, eU 7rXv\po~ 
 (pop'iAv TCt)v TietXai eyvuTf^vav, els ^uAetJCJyv Tf\; evtrefisicif, 
 
 10 £<$■ ctcpetriv ■yrXii\iA,fJi,eXiii[MLTUV' oti to hvofio, tov Xpia~rov (tov 
 STtxeKAriToti e(f> rjftcis, Kcti (to) Trpotraiietuf^eSct. 6 ^upicrots 
 *l[4,a,i Ttif Tuv curefiuv Koivavtetg, evatrov *if^f fAeTO, tcov 
 ycMaa-tcofievcov <roi, airripi^ov fjfJMs ev T»i AArjQetec, Ty\ tou 
 kyicv TTvevfjutTOi e7rKf>ony\a-ei, to, a/yvoQVfJbeyA aumov.abXxr^ov, 
 
 15 TO, XeiwovTO, 7rpo(ra,va,7rXii\poo(rov, to, eyvu(rfA.evct, xpetTwov. 
 Tovf lepfn a,fAUf4.ovf ata,<pvAa,^ov ev T»j XctTpeia, trov' tovs 
 ^tKTiXfi; OMTfipriTov ev elpfivy\, tovs apxovTag ev ^ixeticcrvvyi, 
 Tovs tteptt? tv evxpeuriat, tovs xctp-Trov? ev evmoptet, tov 
 xoa-fiov ev -TraveiXxH ■jrpovoia,. to, eSvti ret, TroXefAixa, Trpeivvov' 
 
 20 Tot, TreTrXoLvrtfjieva, eTrioTper^ov' tov XoUv <rov ctyicurov. tov; 
 ev TrapSevM oietTriptia-ov' tovs ev yAjJiM ^ia,<pvXa,^ov ev 
 TTiaref tovs ev etyveict evavvabfjuuirov' to, v^TTta, a^pvvoV 
 TOVS veoTeXels (iefiouutrov' tovs ev xctTfix^io-ei Tral^eva-ov, 
 xa) Ttjs fA,w\(Teus eb^iovs avAdei^oV xcti Travras ^fias stti- 
 
 25 crvva/yaye els Ttjv tuv ovpavcov (icuriXeMv, ev Xpia-Ta 'itjo-ov 
 Ta xvpiu Tif^coV fjtea' ov ro) ao^a, TtfMi xa.) a-efias, xa) Ta 
 etyia TrvevfidTi, els tovs uIuvas. cLj^yiv." xa) ^laxovos 
 XeyeTco' "tu Qea aia tov XpiTTov avTov xAivaTe, xa) 
 eiiAoyela-ue." xa) eTritrxoTTos e7revxe<r6a, XeyeoV " &e)is 
 
 30 TravToxpaTup, aXrfiivos xa) aa-vyxptTos, TravTctxov uv 
 xai TOis "Train Trapuv xx) ev ovoev) us eviv ti virap^xfitv, 
 TBTTots l^n 7repiypa(pof/.evos, XP^voff H^ TraXatovuevos, 
 atua-i firi TrepaTovfd'evos, Xoyois ^»( wapayo/^evos, ye- 
 yea-ei f^.*i v7rox£tf4,evos, fpvXaxiis fMj ^eof^evos, tpQcpas 
 
Liturgia ^. Clemcntig, 293 
 
 <j>Sis o\kuv aTTfoa-iTov, o tv] <f)v(rii ao^ctTos, 6 yvatTTOf 
 
 TroLfTcLig rais f^er tbvoia,; ei(XfiTov(roLig as hoyiKous <pv(reTtv, 
 
 KctTct^a.fA.ficivofAsvos' vtto tuv ev tvvoiei stti^tovvtuv ere' 
 
 &eof 'Icrpet^jA, too a,Ki]^ivu? ofuvros, tov els 'K.^icttov 5 
 
 7riTTeu(ra.vTos Aotou o-ou" eiif>i,evtjS' yevofievos eTTAKov&ov fAov 
 
 ata> TO ovGfjid, <rov, net) evhoy^a-ov tovs (toi KenXfAOTets rovf 
 
 euvToiv ocvxevas, net) ^of aurois to, ahrifitiiTa, tuv xapaim 
 
 olItSiv to, sw) crvfjiipepovTi, xei) fAtioivct, civtShi a,7ro(ihyi-vov 
 
 TToii^irvis ex Trjf (ia,(riXeta.s coV a>Khct, kytcta-ov clvtous, io 
 
 ^povptjirov, (TKeTTetcrov, a>yTiXa,(iov, pvcai tov oL^AoTptov, 
 
 Tran^is' ex^pov, tovs o'ikovs mtcov (pv^ct^ov, tcls eleroaovs 
 
 uvTcov Ku) Toks e^iaovs <ppovpi/i(roy' or< (toi oo^ol, cuvos, 
 
 fJi,eyAKo7rpS7reiA, (refichs, TrpotrnvvTicns, xa.) tu era Trctiot 
 
 'ificrov TOI Xptirra trov tu nvpiS) ri[4,av xcCt Qea Kd) ^oLcriXu, 15 
 
 xcCt TO) kyiu TrvevfJkeLTi, vvv xct) a.e) xeti e\s tovs etlutvas 
 
 Tuv aluvav. af>c^v" xot) aictxovos epei' " *7roAueo"0g ev 
 
 s'ipY[vy\. 
 
 Constitutionum Apost. lib. 8 ; Cotelerius, Amst. 1734, fol. 
 
%^t £)t:Der of tl)e Comtuttiiftiti*' 
 
 Fyrste the personne, uicar or curat, the next Son- 
 day or holy day, or at the least one day before he 
 shall minister the Communion, shal geus warnyng 
 to his parysshioners, or those whyche be present, that 
 they prepare them selfes therto, saiyng to them openlie 
 and plainlie as herafter followeth, or such lyke. 
 
 Dere frendes, and you especially, upon whose 
 soules I haue cure and charge, upon daye 
 
 next I doe intende by Godes grace to offer to all 
 suche as shalbe therto godlie dysposed, y^ most 
 comfortable Sacrament of the body and bloude of 
 Chryste, to be taken of them in the remembrance 
 of his most fruictfuU and gloryous passion. By the 
 which passion we have obteined remission of our 
 synnes, and be made partakers of the kyngdom of 
 heuen ; wherof we be assured and asserteyned yf 
 we come to the sayd Sacrament, with hartye repent- 
 ance for our offences, stedfast faith in Godes mercye, 
 and earnest mynde to obey godes wyll, and to 
 offend no more : wherfore our duety is, to come to 
 these holy misteries with most harty thankes to be 
 geuen to almightye God, for his infinite mercy 
 and benefites, geuen and bestowed upon vs, his 
 vnworthye seruauntes, for whome he hath not only 
 
 ' From one of the copies in the British museum; press mark, 
 C 25, f. 12. Printed by Grafton, 1548. 
 
€U ©rDer of tU Comntunion. 295 
 
 geuen his body to death and shed his bludde, but 
 also dothe vouchesaufe in a Sacrament, and mysterye, 
 to geue vs his said body and bloud spiritually, to 
 fede and drynke vpon. The whych Sacrament, 
 being so diuine and holy a thynge, and so comfort- 
 able to them whych receaue it worthelye, and so 
 daungerous to them that will presume to take the 
 same vnworthely: my duty is to exhorte you, in 
 the meane season, to consyder the greatnes of the 
 thynge, and to searche and examyne your awne 
 consciences, and that not lightlie, nor after the 
 maner of dyssimulers wyth god ; But as they which 
 should come to a most godly and heauenlie banket : 
 not to come, but in the maryage garment, requyred 
 of God in scripture, that you maye so much as lyeth 
 in you, be founde worthie to come to suche a table : 
 The wayes and meanes therto is. 
 
 Fyrst, that you be truly repentaunte of your 
 former euell life, and that you confesse wyth an 
 vnfayned harte to almyghtie god your synnes and 
 vnkindnes to wardes his Maiestye committed eyther 
 by wil, worde or dede, infirmitie or ignoraunce, and 
 that wyth inwarde sorowe and teares, you bewayle 
 your offences, and requier of almightye god, mercy, 
 and pardon, promising to him, from the botome of 
 your hartes, thamendment of your former life. And 
 emonges all others, I am commaunded of God, 
 especially to moue and exhorte you, to reconcile 
 your selfs to your neyghbours, whome you haue 
 offended, or who hath offended you, puttynge out 
 of your hartes, al hatered and malyce against them, 
 and to be in loue and charyte wyth all the worlde, 
 and to forgeue other, as you would that God should 
 forgeue you. And if there be any of you, whose 
 conscience is troubled and greued in any thing, lack- 
 ing comforte or counsaile, let him come to me, or 
 
296 Cije HDrDer of tU Communion. 
 
 to some other dyscrete and learned priest taught in 
 the lawe of God, and confesse and open his synne 
 and grief secretlie, that he maye receaue suche 
 ghostlie counsaile, aduise, and comforte, that his 
 conscience maye be releued, and that of vs as a mi- 
 nister of God and of the church, he may receaue 
 comfort and absolution to the satisfaction of his 
 mynde and auoyding of al scruple and doubtfulnes : 
 requyring suche as shalbe satisfied with a generall 
 confession, not to be offended with them that doth 
 vse, to their further satisfiying, thauriculer and secret 
 confession to the priest, nor those also, which think 
 nedeful or conuenient for the quyetnes of their awne 
 consciences, particulerly to open their synnes to 
 the priest, to be offended, with them whiche are 
 satisfyed wyth their humble confession to god, and 
 the general confession to the church : But in al 
 these thinges, to folowe and kepe the rule of cha- 
 ritie : and euery man to be satisfyed with his awne 
 conscience, not iudginge other mens myndes or 
 actes, wher as he hathe no warrant of Godes 
 worde for the same. 
 
 TAe tyme of the communion, shalbe immediatlie 
 after that the priest himself hath receaued the Sacra- 
 ment, without the variyng of any other rite or cere- 
 mony in the masse {vntil other order shalbe prouided) 
 but as heretofore vsuallie the priest hath done wyth 
 the Sacramente of the body, to prepare, blesse and 
 consecrate so muche as wyll sertie the people : so it 
 shall yet contynue still after the same maner and 
 fourme, saue that he shall blesse and consecrate the 
 byggest chalice or some fayr and conuenient cup or 
 cuppes ful of wyne wyth som^ water frnt vnto it. 
 And that daye, not drynke it vp all hym self, but 
 takyng one onlye suppe or draught, letie the rest vpon 
 the aultare couered, and turne to them that are dis- 
 
Cbe ©rtiet of tU Communion, 2gy 
 
 posed to be partakers of the comniumon, and shall 
 thus exhorte them as followeth. 
 
 Derely beloued in the Lord, ye commyng to thys 
 holy communion, must consyder what S. Paule 
 wryteth to the Corinthians, how he exhorteth al 
 personnes diligenthe to trye and examine them 
 selves, or euer they presume to eate of this bread 
 and drink of this cuppe, for as the benefite is greate, 
 if with a truely penitent harte, and lyuely faith, we 
 receiue this holy sacrament (for then we spiritually 
 eate the fleshe of Christ, and drynk his blood : 
 Then we dwell in Christe and Christ in vs, wee 
 be made one with Christ and Christ with vs) so is 
 the dailnger greate, if we receyue the same vn- 
 worthelie ; for then we become gilty of the body 
 and bloud of Christ, our sauiour, we eate and drynke 
 our awne dampnation, because we make no difference 
 of the Lordes body, wee kyndle Godes wrath ouer 
 vs, we prouoke him to plage vs with dyuerse dyseases 
 and sondry kyndes of death. Judge therfore your 
 selfes (brethren) that ye be not iudged of the Lord. 
 Let your mynd be without desier to synne. Repent 
 you trulie for your sinnes past, haue an earnest and 
 lyuely faith in Christ, our sauiour, be in perfect 
 charytie wyth all men, so that ye be mete partakers 
 of these holy misteries. But aboue all thynges you 
 muste geue most humble and hartye thankes to 
 God the father, the sonne, and the holy ghost, for 
 the redemption of the world, by the deathe and 
 passion of our sauiour Christ, both God and man, 
 who dyd humble himself euen to the deathe vpon 
 the crosse for vs miserable synners, Hying in dark- 
 nes and the shadowe of death, that he might make 
 vs the children of God, and exalte vs to euerlasting 
 life. And to thende that wee shoulde alwaye re^ 
 member the excedyng loue of our master and onlie 
 
298 C5e ©rliet of tU Commumon, 
 
 sauiour Jesus Christ thus doing for vs, and the 
 innumerable benefites which by his precyous bloud 
 shedyng he hath obteyned to vs, he hath lefte in 
 these holy misteries as a pledge of hys loue, and 
 a contynuall remembraunce of the same, his awne 
 blessed body and precyous bloud, for vs spiritually 
 to fede vpon, to our endles comforte and consolation. 
 To hym therefore wyth the father and the holy 
 ghost, let vs geue, as wee are most bounden, con- 
 tynual thankes, submittyng our selfes wholy to his 
 holy wyl and pleasure, and studiyng to serue hym 
 in true holynes and righteousnes all the dayes of 
 our life. Amen. 
 
 TAea the priest shall say to them which be redy to 
 take the Sacrament. 
 
 If any man here be an open blasphemer, aduou- 
 terer, in malice, or enuy, or any other notable cryme, 
 and be not truly sory therefore, and earnestlye 
 mynded to leaue the same vyces, or that doth not 
 trust himself to be reconcyled to almightye God, 
 and in charyte with all the worlde, let him yet a 
 whyle bewayle his synnes and not come to thys 
 holy table, least after the taking of this moste 
 blessed breade, the deuell enter into him, as he 
 dyd into Judas, to fulfill in him all iniquite, and to 
 bring him to destruction, bothe of body and soule. 
 
 Heare the priest shal pawse a while, to see yf any 
 man will wythdrawe hym selfe: and if he perceaue 
 any so to do, then let hym common wyth hym, pryuely 
 at conuenient leasure, and see whether he can wyth 
 good exhortacion, bring him to grace: and after a 
 lyth pause, the priest shal say. 
 
 You that do trulie and eamestlie repent you of 
 your synnes, and offences, . commytted to almyghtie 
 God, and be in loue and charytie wyth your neygh- 
 bours, and entende to leade a newe life and hartelye 
 
€,f)z DrDer of t&e Communion, 299 
 
 to followe the commaundements of God, and to 
 walke from hensforthe in his holye waies, drawe 
 nere, and take this holy Sacrament to your comforte, 
 make your humble confession to almightie God, and 
 to his holy church, here gathered together, in hys 
 name, mekely kneling vpon your knees. 
 
 TAen shall a generall confession be made in the 
 name of al those that are mynded to receyue the holy 
 Communion, either by one of them., or els by one of 
 the ministers, or by the priest hymself, all kneelyng 
 humbly vpon their knees. 
 
 Almyghtie God, father of our lord Jesus Christe, 
 maker of all thinges, ludge of all men, wee know- 
 lege and bewayle our manyfolde synnes and Avycked- 
 nes, whyche we from tyme to tyme most greuouslie 
 haue commytted by thought, worde, and dede, against 
 thy diuine maiestie, prouoking most iustlye thy 
 wrath and indignacion against vs : wee doe ear- 
 nestlie repent, and be hartely sory, for these our 
 mysdoinges : The remembraunce of them is gre- 
 uouse vnto vs, the burthen of them is intolerable ; 
 haue mercy vpon vs, haue mercy vpon vs, moste mer- 
 cyfuU father, for thy sonne our Lord Jesus Christes 
 sake. Forgeue vs al that is past, and graunt that 
 we maye euer hereafter, serue and please the in 
 newnes of life, to the honour and glorye of thy 
 name, through Jesus Christ our Lorde. 
 
 Then shall the priest stand vp, and turnyng hym 
 to the people, say thus. 
 
 Our blessed Lord, who hath left power to his 
 churche to absolue penitent synners from their 
 synnes, and to restore to the grace of the heauenlye 
 father suche as trulie beleue in Christ, haue mercy 
 vpon you, pardon and delyuer you from al synnes, 
 confyrme and strength you in al goodnes, and 
 bryng you to euerlastyng life. 
 
300 cjie ©tDer of t&e Communion. 
 
 Then shall the priest stande vp, and turnynge hint 
 toward the people, say thus : 
 
 Here what comfortable woordes our sauiour Christ 
 saith to all that trulie turne to hym. 
 
 Come vnto me al that trauail and be heauy loden, 
 and I shall refreshe you. So God loued the world 
 that he gaue his onlie begotten sonn€, to thend that 
 all that beleue in hym shoulde not peryshe, but haue 
 life euerlasting. 
 
 Here also what S. Paule sayth. 
 
 This is a true saiyng, and worthy of all men to 
 be embraced and receaued, that Jesus Christ came 
 into this world to saue synners. 
 
 Heare also what S. John sayth. 
 
 Yf any man synne, wee haue an aduocate wyth 
 the father, Jesus Christ the righteous, he it is that 
 obteyned grace for our sinnes. 
 
 Then shall the priest kneele doune and saye in the 
 name of all them that shall receaue the Communion, 
 this prayer followyng. 
 
 We do not presume to come to this thy table 
 (O mercj^ul Lord) trusting in our awne righteous- 
 nes, but in thy manifold and greate mercyes ; we be 
 not worthie so muche as to gather by the crommes 
 vnder the table. But thou arte the same Lord, 
 whose propertye is alwayes to haue mercy: Graunt 
 vs therefore gracious Lorde so to eate the fleshe 
 of thy dere sonne Jesus Christ, and to drynk his 
 bloud in these holy misteries, that we maye con- 
 tinually dwell in hym, and he in vs, that oure syn- 
 fuU bodyes maye be made cleane by his body, 
 and our soules washed through his most precious 
 bloud. Amen. 
 
 Then shall the priest rise, the people still reue- 
 rentlie knelyng, and the prieste shall deliuer the com- 
 munion, first to the ministers, if any be there present. 
 
CJ)e ©met of tU Communion, sot 
 
 l^ai thai mate be redy to helpe the priest, and after to 
 the other. A nd when he dooth deliuer the Sacrament 
 of the body of Christe, he shall say to euery one these 
 wordes following. 
 
 The bodye of oure Lorde Jesus Christ, whiche 
 was geuen for the, preserue thy body vnto euer- 
 lastyng life. 
 
 And the priest delyuering the Sacrament of the 
 bloud, and geuyng euery one to drynke once and no 
 more, shall saye. 
 
 The bloude of oure Lorde Jesus Christ, which 
 was shed for the, preserue thy soule vnto euer- 
 lastyng life. 
 
 If there be a deacon or other priest, then shall he 
 followe with the chalyce, and as the priest ministreth 
 the breade, so shall he for more expedicion minister 
 the wine, in forme before wrytten. 
 
 Then shal the priest, turnyng him to y' people, let 
 the people depart with this blessynge. 
 
 The peace of God whiche passeth all vnderstand- 
 yng, kepe your hartes and myndes in the know- 
 lege and loue of God, and of his sonne Jesus Christe, 
 our Lorde. 
 
 To the whiche the people shall answere Amen. 
 
 Note, that the breade that shalbe consecrated shalbe 
 sue he as heretofore hath bene accustomed. And euery 
 of the sayd consecrated breades, shalbe broken in twoo 
 peces at the least, or more, by the discretion of the 
 m,inistre, and so distributed. And men must not 
 thynke lesse to be receiued in part then in the whole, 
 but in eche of theim the whole body ■ of our sauiour 
 jfesu Chryst. 
 
 Note, that yf it dothe so chaunce, that the wyne 
 halowed and consecrate dooth not suffice or bee ynough 
 for theim that dooe take the Communion, the prieste 
 after the firste cuppe or chalice be emptied, may go 
 
302 Cfje ©rticr of t!)e Communion. 
 
 again to the aulter, and reuerentlie and deuoutlie 
 prepare and consecrate an other, and so the thirde, 
 or more lykewyse, begynnyng at these woordes, Simili 
 modo, postquam cenatum est, and endyng at these 
 woordes, qui pro uobis et pro multis effundetur in 
 remissionem peccatorum, and wythout any leuacion 
 or lyftyng vp. 
 
Xlje dtjpper of tje %otU, 
 
 AND THE HOLY COMMUNION, 
 
 COMMONLY CALLED THE MASSE. 
 (According to the first Common Prayer Book of Edward VI, 1549.) 
 
 ^^O mafuy as intende to bee partakers of the holy 
 yj Communion, shall sygnifie their names to the 
 Curate, ouer night: or els in the m,orning, afore 
 the beginning of Matins, or immediatly after. 
 And if any of those be an open and notorious euill 
 liuer, so that the congregacion by hym is offended, 
 or haue doen any wrong to his neighbours, by 
 worde, or dede: The Curate shall call hym, & 
 aduertise hym, in any wise not to presume to the 
 lordes table, vntil he haue openly declared hym- 
 selfe, to haue truly repented, and amended his 
 former naughtie life: that the congregacion maie 
 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 
 maie. 
 C The same ordre shall the Curate vse, with those 
 betwixt whom he perceiueth malice and hatred to 
 r eigne, 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 con- 
 tent to forgeue from the botome of his harte, all 
 that the other hath trespaced against hym, and to 
 make amendes,for that he hymself hath offended: 
 
304 Cf)e Communion^ 
 
 and the other par tie will not bee perswaded to a 
 godly vnitie, but remaigne still in his frowardnes 
 and malice: The Minister in that case ought to 
 admit the penitent per sone to the holy Communion, 
 and not hym that is obstinate. 
 C Upon the daie, and at the tyme appoincted for the 
 ministradon of the holy Communion, the Priest 
 that shal execute the holy ministery shall put vpon 
 hym the vesture appoincted for that ministra- 
 don, that is to saye: a white A Ibe plain, with a 
 vestement or Cope. And where there be many 
 Priestes, or Decons, there so many shalbe ready 
 to helpe the Priest, in the ministradon, as shalbee 
 requisite: And shall haue vpon theim lykewise, 
 the vestures appointed for thdr ministery, that is 
 to saye, Albes, with lunacies. Then shall the 
 Clerkes syng in Englishe for the office, or Introite 
 {as they call it), a Psalms appointed for that daie. 
 
 The Priest standing humbly afore the middes of the 
 Altar, shall saie the Lordes praier, with this 
 Collect. 
 
 ALMIGHTIE GOD, vnto whom all hartes bee 
 jr\. 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, and worthely magnifie thy 
 holy name : Through Christ our Lorde. Amen. 
 
 Then shall he saie a Psalm.e appointed for the in- 
 troite : whiche Psalme ended, the Priest shall saye, 
 or els the Clerkes shal syng. 
 
 iij. Lorde haue mercie vpon us. 
 iij. Christ haue mercie vpon vs. 
 iij. Lorde haue mercie vpon vs. 
 
Clbe Communion. 305 
 
 Then the Priesie standyng at Goddes borde shall 
 
 begin. 
 Glory be to God on high. 
 
 The Clerkes. 
 
 And in yearth peace, good will towardes men. 
 
 We praise thee, we blesse thee, we worship thee, 
 we glorifie thee, wee geue thankes to thee for thy 
 greate glory, O Lorde GOD, heauenly kyng, God 
 the father almightie. 
 
 O Lorde the onely begotten sonne Jesu Christe, 
 O Lorde God, Lambe of GOD, sonne of the father, 
 that takest awaye the synnes of the worlde, haue 
 mercie vpon vs : thou that takest awaye the synnes 
 of the worlde, receiue our praier. 
 
 Thou that sittest at the right hande of GOD the 
 father, haue mercie vpon vs : For thou onely art ■ 
 holy, thou onely art the Lorde. Thou onely (O 
 Christ) with the holy Ghoste, art moste high in the 
 glory of God the father. Amen. 
 
 Then the priest shall turne him to the people and saye. 
 The Lorde be with you. 
 
 The aunswere. 
 And with thy spirite. 
 
 The Priest. 
 Let vs praie. 
 
 Then shall folowe the Collect of the daie, with one of 
 these two Collectes folowyng, for the Kyng. 
 
 ALMIGHTIE God, whose kingdom is euerlast- 
 u ing, 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) maie aboue 
 
 X 
 
3o6 Cbe Communion. 
 
 al thinges seke thy honour and glory, & that we his. 
 subiectes (duely consydering whose auctoritie he 
 hath) maye faithfully seme, 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 ende. Amen. 
 
 ALMIGHTIE and euerlasting GOD, we bee 
 Jr\. 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 mer- 
 cifull father, for thy dere sonnes sake, Jesus Christ 
 our Lorde. Amen. 
 
 T/ie Collectes ended, the priest, or he that is appointed, 
 shall reade the Epnstle, in a place assigned for tfie 
 purpose, saying. 
 
 The Epistle of sainct Paule written in the 
 Chapiter of to the 
 
 The Minister then shall reade thepistle. Immediatly 
 after the Epistle ended, the priest, or one appointed 
 to reade the Gospel, shall saie. 
 
 The holy Gospell written in the Chapiter of . 
 
 The Clear kes and people shall aunswere. 
 Glory be to thee, O Lorde. 
 
C&e Communion, 307 
 
 The priest or deacon then shall reade the Gospel: 
 after the Gospell ended, the priest shall begin. 
 
 I belieue in one God, 
 
 The Clerkes shall syng the rest. 
 
 The father almlghtie, maker of heauen and yearth, 
 and of all thinges visible and inuisible : And in one 
 Lorde Jesu Christ, the onely begotten sonne of 
 GOD, begotten of his father before all worldes, God 
 of GOD, light of light, very God of very God, be- 
 gotten, not made, beeyng of one substaunce with 
 the father, by whom all thinges were made, who for 
 vs men, and for our saluacion, came doune from 
 heauen, and was incarnate by the holy Ghoste, of 
 the Virgin Mary, and was made manne, and was 
 Crucified also for vs vnder Poncius Pilate, he suf- 
 fered and was buried, and the thirde daye he arose 
 again according to the scriptures, and ascended into 
 heauen and sitteth at the right hande of the father : 
 And he shall come again with glory, to iudge both 
 the quicke and the dead. 
 
 And I belieue in the holy ghost, the Lorde and 
 geuer of life, who procedeth from the father and the 
 Sonne, who with the father and the sonne together 
 is worshipped and glorified, who spake by the Pro- 
 phetes. And I beleue one Catholike and apostolike 
 Churche. I acknowlege one Baptisme, for the remis- 
 sion of synnes. And I loke for the resurreccion of the 
 deade : and the lyfe of the worlde to come. Amen. 
 
 After the Crede ended, shall folowe the Sermon or 
 Homely, or some porcion of one of the Homely es, 
 as thei shalbe hereafter deuided: wherin if the 
 people bee not exhorted, to the worthy receiuyng 
 of the holy Sacrament, of the bodye & bloude 
 of our sauior Christ : then, shal the Curate geue 
 X 2 
 
3o8 Cfje Commumbm 
 
 this exhortacion, to those y* be minded to receiue 
 y same. 
 
 DERELY beloued in the Lord, ye that mynde 
 to come to the holy Communion of the bodye 
 & bloude of our sauior Christe, must considre what 
 S. Paule writeth to the Corinthians, how he ex- 
 horteth all persones diligently to trie & examine 
 themselues, before they presume to eate of that 
 breade, and drinke of that cup : for as the benefite 
 is great, if with a truly penitent heart, and liuely 
 faith, we receiue that holy Sacrament : (for then we 
 spiritually eate the fleshe of Christ, & drinke his 
 bloude, then we dwell in Christ & Christ in vs, 
 wee bee made one with Christ, and Christ with vs) 
 so is the daunger great, yf wee receyue the same 
 vnworthely, for then wee become gyltie of the body 
 and bloud of Christ our sauior, we eate and drinke 
 our owne damnacion, not considering the Lordes 
 bodye. We kyndle Gods wrathe ouer vs : we pro- 
 uoke 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 and lyuely faith in Christ our 
 sauior, be in perfect charitie with all men, so shall 
 
Cbe Communion, 309 
 
 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 innumerable benefites (whiche by his pre- 
 cious bloudshedyng) he hath obteigned to vs, he 
 hath lefte in those holy Misteries, as a pledge of his 
 loue, and a continual remembraunce of the same his 
 owne blessed body, and precious bloud, for vs to 
 fede vpon spiritually, to our endles comfort and 
 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, and studying to serue 
 hym in true holines and righteousnes al the dales 
 of our life. Amen. 
 
 In Cathedral churches or other places where there is 
 dailie Communion, it shal be sufficient to reade 
 this exhortacion aboue written, once in a m-on^th. 
 And in parish churches, vpon the weke dales it 
 may be lefte vnsayed. 
 
 ^ And if vpon the Sunday or holy daye, the people 
 be negligent to come to the Communion: Then 
 shall the Priest earnestly exhorte his parish- 
 oners, to dispose themselfes to the receiuing of 
 the holy communion more diligently, saying these 
 or like wordes vnto them. 
 
3IO ^U Communion, 
 
 DERE frendes, and you especially vpon whose 
 soules I haue cure and charge, on 
 next I do intende, by Gods grace, to offre to all 
 suche as shalbe godlye disposed, the moste com- 
 fortable Sacrament of the body and bloud of Christ, 
 to be taken of them, in the remembraunce of his 
 moste fruitful! and glorious Passyon : by the whiche 
 passion, we haue obteigned remission of our synnes, 
 and be made partakers of the kyngdom of heauen, 
 v/hereof wee bee assured and asserteigned, yf wee 
 come to the sayde Sacrament, with hartie repent- 
 aunce 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 seruauntes, for whom he 
 hath not onely geuen his body to death, and shed 
 his bloude, but also doothe vouchsaue in a Sacra- 
 ment and Mistery, to geue vs his sayed bodye and 
 bloud to feede vpon spiritually. The whyche Sacra- 
 ment 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 mariage garment 
 required of God in scripture, that you may (so 
 muche as lieth in you) be founde worthie to come 
 to suche a table. The waies and meanes ther- 
 to is. 
 
Cbe Communion. 311 
 
 First that you be truly repentaunt of your former 
 euill life, and that you confesse with an vnfained 
 hearte to almightie God, youre synnes and vnkynd- 
 nes towardes his Maiestie committed, either by will, 
 worde or dede, infirmitie or ignoraunce, and that 
 with inwarde sorowe and teares you bewaile your 
 offences, and require of almightie god, mercie, and 
 pardon, promising to him (from the botome of your 
 hartes) thamendment of your former lyfe. And 
 emonges all others, I am commaunded of God, es- 
 pecially to moue and exhorte you, to reconcile your 
 selfes to your neighbors, whom you haue offended, 
 or who hath offended you, putting out of your 
 heartes al hatred and malice against them, and to 
 be in loue and charitie with all the worlde, and to 
 forgeue other, as you woulde that God should for- 
 geue you. And yf any man haue doen wrong to any 
 other : let him make satisfaccion, and due restitucion 
 of all landes and goodes, wrongfully taken awaye or 
 with holden, before he come to Goddes borde, or at 
 the least be in ful minde and purpose so to do, as- 
 sone as he is able, or els let him not come to this 
 holy table, thinking to deceyue God, who seeth al 
 mennes 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 and greued in any 
 thing, lackyng comforte 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 and 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 satis- 
 
312 Ciie CoramunWm 
 
 faccion of hismynde, 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 consciences particuliarly to 
 open their sinnes to the Priest : to bee offended 
 with them that are satisfied, with their humble con- 
 fession 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 war- 
 rant of Goddes word to the same. 
 
 C Then shall folowe for the Offertory, one or mo, of 
 these Sentences of holy scripture, to bee song whiles 
 the people doo offer, or els one of t/ieim to bee saied 
 by the minister, immediatly afore tlie offeryng. 
 
 Math. \. Let your light so shine before men, that they 
 maye see your good woorkes, and glorify your 
 father whiche is in heauen. 
 
 Math. vi. Laie not vp for your selfes treasure vpon the 
 yearth, where the rust and mothe doth corrupt, and 
 where theues breake through and steale : But laie 
 vp for your selfes treasures in heauen, where ne5^her 
 ruste nor mothe doth corrupt, and where theues do 
 not breake through nor steale. 
 
 Math, vii. Whatsocucr you would that menne should do 
 vnto you, euen so do you vnto them, for this is the 
 Law and the Prophetes. 
 
 Math. vii. Not euery one that saieth vnto me, lorde, lorde, 
 shall entre into the kyngdom of heauen, but he that 
 doth the will of my father whiche is in heauen. 
 
. XIX. 
 
 Cfje Communion. 313 
 
 Zache stode furthe, and saied vnto the Lorde : be- Lnc. 
 holde Lorde, the halfe of my goodes I geue to the 
 poore, and if I haue doen any wrong to any man, 
 I restore foure fold. 
 
 Who goeth a warfare at any tyme at his owne i. Cor. ix. 
 cost ? who planteth a vineyarde, and eateth not of 
 the fruite thereof? Or who fedeth a flocke, and 
 eateth not of the milke of the flocke ? 
 
 If we haue sowen vnto you spirituall thinges, is it a i. Cor. ix. 
 great matter yf we shall reape your worldly thynges ? 
 
 Dooe ye not knowe, that they whiche minister i. Cor. ix. 
 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 heii. Cor. ix. 
 that soweth plenteously, shall reape plenteously. 
 Let euery manne do accordyng as he is disposed in 
 his hearte, not grudgyngly, or of necessitie, for God 
 loueth a cherefuU geuer. 
 
 Let him that is taught in the woorde, minister Gala. vi. 
 vnto hym 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, Gala. vi. 
 and specially vnto them, whiche are of the houshold 
 of fayth. 
 
 Godlynes is greate riches, if a man be contented i. Timo. vi. 
 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 i. Timo. vi. 
 they bee ready to geue, and glad to distribute, lay- 
 ing vp in stoai"e for theimselfes a good foundacion, 
 against the time to come, that they maie attain 
 eternall lyfe. 
 
31 4 Cfje Communion. 
 
 Hebre. vi. GOD IS Hot vnrightcous, that he will forget youre 
 woorkes 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. 
 
 Hebre. xiii. To do good, and to distribute, forget not, for with 
 suche Sacrifices God is pleased. 
 
 i.jhon. iii. Whoso hath this worldes good, and seeth his 
 brother haue nede, and shutteth vp his compassion 
 froni hym, how dwelleth the loue of God in him ? 
 
 Toby. iiii. Geuc almosc of thy goodes, and turne neuer thy 
 face from any poore man, and then the face of the 
 lorde shall not be turned awaye from thee. 
 
 Toby. iiii. Bee mercifuU after thy power: if thou hast muche, 
 geue plenteously, if thou hast litle, do thy diligence 
 gladly to geue of that litle, for so gathereste thou 
 thy selfe a good reward, in the dale of necessitie. 
 
 Prouerbes He that hath pitie vpon the poore, lendeth vnto 
 the Lorde : and loke what he laieth out, it shalbe 
 paied hym again. 
 
 Psai. xii. Blessed be the man that prouideth for the sicke 
 and nedy, the lorde shall deliuer hym in the tyme of 
 trouble. 
 
 Where there be Clerkes, thei shal syng one, or many 
 of the sentences aboue written, accordyng to the 
 length and shortnesse of the tyme, that the people 
 be offeryng. 
 
 In the meane tym-e, whyles the Clerkes do syng tlie 
 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 appoynted: euery marine and wo- 
 m-an shall paie to the Curate, tlie due and accus- 
 tomed offerynges. 
 
 Then so manye as shalbe partakers of the holy Com- 
 
^ht Communion, 315 
 
 munion, shall tary still in the quire, or in some 
 conuenient place, nigh the quire, the men on the 
 one side, and the women on the other syde. A II 
 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 -Communion, laiyng the breade 
 vpon the corporas, or els in the paten, or in some 
 other comply thyng, prepared for that purpose. 
 And putty ng the wyne into the Chalice, or els 
 in some faire or conueniente cup, prepared for 
 that vse {if the Chalice will not serue) puttyng 
 t her to a title pure and cleane water: And settyng 
 both the breade and wyne vpon the Alter: Then 
 the Trieste shall saye. 
 
 The Lorde be with you. 
 
 A unswere. 
 And with thy spirite, 
 
 Triest. 
 Lift vp your heartes. 
 
 Aunswere. 
 We lift them vp vnto the Lorde. 
 
 Priest. 
 Let vs geue thankes to our Lorde God. 
 
 Atinswere. 
 It is mete and right so to do. 
 
 The Priest. 
 
 IT is very mete, righte, and our bounden dutie 
 that wee shoulde at all tymes, and in all places, 
 geue thankes to thee, O Lorde, holy father, almightie 
 euerlastyng God. 
 
31 6 Cbe Communion, 
 
 C Here shall folowe the proper preface, accordyng to 
 the tyme {if there bee any specially appoynted) or els 
 immediatly shall folowe, Therefore with Angelles, 
 &c. 
 
 B 
 
 PROPRE PREFACES. 
 
 C Upon Christmas daie. 
 
 ECAUSE thou diddeste geue Jesus Christe, 
 thyne onely sonne to bee borne, as this daye 
 for vs, who by the operacion of the holy ghoste, was 
 made very man, of the substaunce of the Virgin 
 Mari his mother, and that without spot of sinne, to 
 make vs cleane from all synne. Therfore, &c. 
 
 C Upon Easter daie. 
 
 BUT chiefly are we bound to praise thee, for the 
 glorious resurreccion of thy sonne Jesus Christe, 
 our Lorde, for he is the very Pascall Lambe, whiche 
 was offered for vs, and hath taken awaie the synne of 
 the worlde, who by his death hath destroyed death, 
 and by his risyng to life againe, hath restored to vs 
 euerlastynge life. Therefore, &c. 
 
 C Upon the Ascencion daye. 
 
 THROUGH thy most dere beloued sonne, Jesus 
 Christ our Lorde, who after his moste glorious 
 resurreccion manifestly appered to all his disciples, 
 and in their sight ascended vp into heauen, to pre- 
 pare a place for vs, that where he is, thither mighte 
 we also ascende, and reigne with hym in glory. 
 Therfore, &c. 
 
 T 
 
 C Upon Whitsondaye. 
 
 H ROUGH Jesus Qirist our Lorde, accord- 
 yng to whose moste true promise, the holy 
 
Cfje Communion. 317 
 
 Ghoste came doune this daye from heauen, with a 
 sodain great sound, as it had been a mightie wynde, 
 in the Hkenes of fiery toungues, lightyng vpon the 
 Apostles, to teache them, and to leade them to all 
 trueth, geuyng them bothe the gifte of diuerse lan- 
 guages, and also boldnes with feruent zeale, con- 
 stantly to preache the Gospell vnto all nacions, 
 whereby we are brought out of darkenes and error, 
 into the cleare light and true knowlege of thee, and 
 of thy Sonne Jesus Christ. Therfore, &c. 
 
 C Upon the feast of the 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 substaunce : For 
 that which we beleue of the glory of the father, the 
 same we beleue of the sonne, and of the holy ghost, 
 without any difference, or inequalitie, whom the 
 Angels, &c. 
 
 After 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 
 and earth are full of thy glory: Osanna in the 
 highest. Blessed is he that commeth in the name of 
 the Lorde : Glory to thee O lorde in the highest. 
 This the Clerkes shal also syng. 
 
 C When the Clerkes haue dooen syngyng, then shall 
 the Priest, or Deacon^ turne hym to the people and 
 saye. 
 
31 8 cbe Communiom 
 
 Let vs praie for the whole state of Christes 
 churche. 
 
 C Then the Priest turnyng hyni to the Altar, shall 
 saye or syng, playnly and distinctly, this prayer 
 folowyng. 
 
 ALMIGHTIE and euerliuyng God, whiche by 
 thy holy Apostle haste taught vs to make 
 prayers and supplicacions, and to geue thankes for 
 al menne : We humbly beseche thee moste mercy- 
 fully to receiue these our praiers, which we offre 
 vnto thy diuine Maiestie, beseching thee to inspire 
 continually the vniversal churche, with the spirite of 
 trueth, vnitie and concorde : And graunt that al 
 they that do confesse thy holy name, maye agree in 
 the trueth of thy holye worde, and Hue 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 unto his whole counsaile, and to all that 
 be put in aucthoritie vnder hym, that they maye 
 truely and indifferently minister iustice, to the pun- 
 ishemente of wickednesse and vice, and to the main- 
 tenaunce 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 humbly, beseche thee of thy goodnes 
 (O Lorde) to coumfort and succour all them, whyche 
 in thys transytory life be in trouble, sorowe, nede, 
 syckenes, or any other aduersitie. And especially 
 
C&e Communion. 319 
 
 we commend vnto thy mercifull goodnes, this con- 
 gregacion which is here assembled in thy name, to 
 celebrate the commemoracion of the most glorious 
 death of thy sonne : And here we do geue vnto 
 thee moste high praise, and hartie thankes for the 
 wonderfull grace and vertue, declared in all thy 
 sainctes, from the begynning of the worlde : And 
 chiefly in the glorious and moste blessed virgin 
 Mary, mother of thy sonne, Jesu Christe our Lorde 
 and God, and in the holy Patriarches, Prophetes, 
 Apostles and Martyrs, whose examples (o Lorde) 
 and stedfastnes in thy fayth, and kepyng thy holy 
 commaundementes : graunt vs to folowe. We com- 
 mend vnto thy mercye (O Lorde) all other thy ser- 
 uauntes, which are departed hence from vs, with the 
 signe of faith, and nowe do reste in the slepe of 
 peace : Graunt vnto them, we beseche thee, thy 
 mercy, and 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 alto- 
 gether be set on his right hand, and heare that his 
 most ioyfuU 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 worlde : Graunt this, O father, for Jesus Christes 
 sake, our onely mediatour and aduocate. 
 
 O God heauenly father, which of thy tender 
 mercie, diddest geue thine only sonne Jesu Christ, 
 to 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 mer- 
 ciful father) we besech thee : and with thy holy 
 
320 Clje Communion* 
 
 spirite and worde, vouchsafe to bl»i<esse and sanc- 
 
 »I«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 
 
 Here the Christe. Who in the same nyght that he was be- 
 
 must 'take traycd : tooke breade, and when he had blessed, 
 
 *into"u' afid geuen thankes : he brake it, and gaue it to his 
 
 iiandes. disciples, saiyng : Take, eate, this is my bodye 
 
 which is geuen for you, do this in remembraunce 
 
 of me. 
 
 Here the Likewysc after supper he toke the cuppe, and 
 
 take the '^ when he had geuen thankes, he gaue it to them, 
 
 'hil'fl^u saiyng : drynk ye all of this, for this is my bloude 
 
 of the newe Testament, whyche is shed for you and 
 
 for many, for remission of synnes : do this as oft as 
 
 you shall drinke it in remembraunce of me. 
 
 These wordes before rehersed are to be saied, turning 
 still to the Altar, without any eleuacion, or shew- 
 ing the Sacrament to the people. 
 
 WHEREFORE, 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 ascen- 
 cion, renderyng vnto thee most hartie thankes, for 
 the innumerable benefites procured vnto vs by 
 the same, entierely desiryng thy fatherly goodnes, 
 mercifully to accepte this our Sacrifice of praise and 
 thankes geuing: most humbly beseching thee to 
 graunt, that by the merites and death of thy sonne 
 Jesus Christ, and through faith in his bloud, we and 
 al thy whole churche, may obteigne remission of our 
 
Cf)e Communion, 321 
 
 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 besech- 
 yng 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 bene- 
 diccion, 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 with- 
 out 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 leade vs not into 
 
 temptacion. 
 
 The aunswere. 
 
 But deliuer vs from euill. Amen. 
 
 Then shall the priest saye. 
 The peace of the Lorde be alwaye with you. 
 
322 Cfje Communfom 
 
 The Clerkes. 
 And with thy spirite. 
 
 The Priest. 
 
 CHRIST our Pascall lambe is offred vp for vs, 
 once for al, when he bare our sinnes on hys 
 body vpon the crosse, for he is the very lambe of 
 God, that taketh away the sinnes of the worlde : 
 wherfore let vs kepe a ioyfuU and holy feast with 
 the Lorde. 
 
 Here the priest shall turne hym toward those that 
 come to the holy Communion, and shall saye. 
 
 YOU that do truly and earnestly repent you of 
 your synnes to almightie God, and be in loue 
 and charitie with your neighbors, and entende to 
 lede a newe life, folowyng the commaundementes 
 of God, and walkyng from hencefurth in his holy 
 wayes : drawe nere and take this holy Sacrament 
 to your comforte, 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 minded 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. 
 
 ALMYGHTIE GOD, father of oure Lord Jesus 
 £r\. 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 
 
C6e Communion. 323 
 
 earnestly repent and be hartely sory for these our 
 misdoinges, the remembraunce of them is greuous 
 vnto vs, the burthen of them is intoUerable : haue 
 mercye vpon vs, haue mercie vpon vs, moste merci- 
 full 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 hym- 
 selfe to the people, say thus. 
 
 ALMIGHTIE GOD our heauenly father, who 
 L of his great mercie, hath promysed forgeue- 
 nesse of synnes to all them, whiche with hartye re- 
 pentaunce and true fayth, turne vnto him : haue 
 mercy vpon you, pardon and delyuer you from all 
 youre sinnes, confirme and strengthen you in all 
 goodnes, and bring you to euerlasting lyfe : through 
 Jesus Christ our Lord. Amen. 
 
 Then shall the Priest also say. 
 
 Heare what coumfortable woordes our sauiour 
 Christ sayeth to all that truely turne to him. 
 
 Come vnto me all that trauell and bee heauy 
 laden, and \ shall refreshe you. So God loued 
 the worlde that he gaue his onely begotten sonne, 
 to the ende that al that beleue in hym shoulde not 
 perishe, but haue lyfe euerlasting. 
 
 Heare also what saint Paul sayeth. 
 
 This is a true saying, and woorthie of all men to 
 bee receiued, that Jesus Christe came into thys 
 worlde to saue sinners. 
 
 Heare also what saint John sayetb. 
 
 If any man sinne, we haue an aduocate with the 
 father, Jesus Christ the righteous, and he is the 
 propiciation for our sinnes. 
 
 Y 2 
 
324 C&e Communion, 
 
 Then shall the Priest turnyng him to gods boord 
 knele down, and say in the name of all them, 
 that shall receyue the Communion, this prayer 
 folowing. 
 
 WE do not presume to come to this thy table 
 (o merciful! lord) trusting in our owne 
 righteousnes, but in thy manifold and great mer- 
 cies : we be not woorthie so much as to gather vp 
 the cromes vnder thy table, but thou art the same 
 lorde whose propertie is alwayes to haue mercie : 
 Graunt vs therfore (gracious lorde) so to eate the 
 fleshe of thy dere sonne Jesus Christ, and to drynke 
 his bloud in these holy Misteries, that we may con- 
 tinuallye dwell in hym, and he in vs, that oure syn- 
 full bodyes may bee made cleane by his body, and 
 our soules washed through hys most precious bloud. 
 Amen. 
 
 Then shall the Prieste firste receiue the Communion 
 in both kindes himselfe, and next deliuer it to 
 other Ministers, if any be there presente {that 
 they may bee ready to helpe the chief e Minister) 
 and after to the people. 
 
 And when he deliuer eth the Sacramente of the body 
 of Christe, he shall say to euery one these woordes. 
 
 The body of our Lorde Jesus Christe whiche 
 was geuen for thee, preserue thy bodye and soule 
 vnto euerlasting lyfe. 
 
 And the Minister deliuering the Sacrament of the 
 bloud, and geuing euery one to drinke once and no 
 more, shall say. 
 
 The bloud of our Lorde Jesus Christe which 
 was shed for thee, preserue thy bodye and soule 
 vnto euerlasting lyfe. 
 
Cf)e Communion. 325 
 
 If there be a Deacon or other Priest, then shal he 
 
 folow with the Chalice : and as the priest mi- 
 
 nistreth the Sacrament of the body, so shal he {for 
 
 more expedicion) minister the Sacrament of the 
 
 bloud, infourme before written. 
 
 In the Communion tyme the Clarkes shall syng. 
 
 ii. O lambe of god that takeste away the sinnes of 
 the worlde : haue mercie vpon vs. 
 
 O lambe of god that takeste away the synnes of 
 the worlde : graunt vs thy peace. 
 
 Beginning so soone as the Prieste doeth receyue the 
 holy Communion : and when the Communion is 
 ended, then shall the Clarkes syng the post Com- 
 munion. 
 
 Sentences of holy scripture, to be sayd or song euery 
 daye one, after the holy Communion, called the 
 post ComTnunion. 
 
 If any man will folowe me, let him forsake hym- Math. xvi. 
 selfe, and take vp his crosse and folowe me. 
 
 Whosoeuer shall indure vnto thende, he shalbe Mar. xui. 
 saued. 
 
 Praysed be the Lorde god of Israeli, for he hath Luc. ;. 
 visited and 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 Luc. xu. 
 (when he cummeth) shall fynde waking. 
 
 Be ye readye, for the sonne of manne will come, Luc. xii. 
 at an hower when ye thinke not. 
 
 The seruaunte that knoweth hys maisters will, Luc. xii. 
 and hath not prepared himself, neither hath doen 
 according to his will, shalbe beaten with many 
 stripes. 
 
326 C5e Communion, 
 
 John. iiii. The howrc cummeth and now it is, when true 
 
 woorshippers shall wurship the father in spirite and 
 
 trueth. 
 John. V. Beholde, thou art made whole, sinne no more, 
 
 lest any wurse thing happen vnto thee. 
 lohn. viii. If ye shall continue in my woorde, then are ye 
 
 my very disciples, and ye shall knowe the truth, 
 
 and the truth shall make you free. 
 John. xii. While ye haue lighte, beleue on the lyght, that 
 
 ye may be the children of light, 
 lohn. xiiii. He that hath my commaundementes, and kepeth 
 
 them, the same is he that loueth me. 
 ihon. xiiii. If any man loue me, he will kepe my woorde, and 
 
 my father will loue hym, and wee will come vnto 
 
 hym and dwell with hym. 
 John. XV. 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. 
 lohn. XV. Herein is my father gloryfyed, that ye beare 
 
 muche fruite, and become my disciples. 
 John. XV. This is my commaundement, that you loue toge- 
 ther as I haue loued you. 
 Roma. vui. If God be ou our syde, who can be agaynst vs ? 
 
 which did not spare his owne sonne, but gaue him 
 
 for vs all. 
 Rom. viii. Who shall lay anything to the charge of Goddes 
 
 chosen ? it is GOD that iustifyeth, who is he that 
 
 can condemne ? 
 Rom. xiii. 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, 
 i. Corin. i. Christe Jcsus is made of GOD, vnto vs wisedome, 
 
 and righteousnes, and sanctifying, and redempcion, 
 
 that (according as it is written) he whiche reioyceth 
 
 shoulde reioyce in the Lorde. 
 i. Corin. iii. Knowe ye not that ye are the temple of GOD, 
 
Cfie Communion, 327 
 
 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 i. Corin. vi. 
 your bodies, and in your spirites, for they belong 
 to God. 
 
 Be you folowers of God as deare children, andEphes. v. 
 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 geue thankes to God, in the 
 7iame of all them that haue communicated, turn- 
 ing him first to the people, and saying. 
 
 The Lorde be with you. 
 
 The aunswere. 
 And with thy spirite. 
 
 The priest. 
 Let vs pray. 
 ALMIGHTYE and euerlyuyng GOD, we moste 
 ±\. hartely thanke thee, for that thou hast vouch- 
 safed to feede vs in these holy Misteries, with the 
 spirituall foode of the moste precious body and 
 bloud of thy Sonne, our sauiour Jesus Christ, and 
 hast assured vs (duely receiuing the same) of thy 
 fauour and goodness toward vs, and that we be very 
 membres incorporate in thy Misticall bodye, whiche 
 is the blessed companye of all faythfuU people : and 
 heyres through hope of thy euerlasting kingdome, 
 by the merites of the most precious death and pas- 
 sion, 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 
 
328 Ciie Communion* 
 
 Christe our Lorde, to whome with thee, and the 
 holy goste, bee all honour and glory, world with- 
 out ende. 
 
 Then the Priest turning hym to the people, shall let 
 them depart with this blessing. 
 
 The peace of GOD (whiche passeth all vnder- 
 standyng) 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 clerkes, there the Priest shall 
 say al thinges appoynted here for them to sing. 
 
 When the holy Communion is celebrated on the worke- 
 day, 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 and praiers, and dispose the way 
 of thy seruauntes, toward the attainement of euer- 
 lasting saluacyon, that emong all the chaunges and 
 chaunces of thys mortall lyfe, they may euer bee 
 defended by thy moste gracious and readye helpe : 
 throughe Christe our Lorde. Amen. 
 
 O ALMIGHTIE Lorde and euerlyuyng GOD, 
 vouchesafe, we beseche thee, to direct, sancti- 
 fye and gouerne, both our heartes and bodies, in the 
 
€fiz Communion. 329 
 
 wayes of thy lawes, and in the workes of thy com- 
 maundementes : that through thy most mightie pro- 
 teccion, both here and euer, we may be preserued in 
 body and soule : Through our Lorde and sauiour 
 Jesus Christ. Amen. 
 
 GRAUNT we beseche thee almightie god, that 
 the wordes whiche we haue hearde this day 
 with our outwarde eares, may throughe thy grace, 
 bee so grafted inwardly in our heartes, that they 
 may bring foorth in vs the fruite of good Huing, to 
 the honour and prayse of thy name : Through Jesus 
 Christe our Lorde. Amen. 
 
 PREUENT vs, O lorde, in all our doinges, 
 with thy most gracious fauour, and further vs 
 with thy continuall helpe, that in al our woorkes 
 begonne, continued and ended in thee : we may 
 glorifye thy holy name, and finally by thy mercy 
 obteine euerlasting life. Through, &c. 
 
 ALMIGHTIE God, the fountayn of all wisdome, 
 ^ which knowest our necessities beefore we aske, 
 and our ignoraunce 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 
 Jr\. the peticions of them that aske in thy sonnes 
 name, we beseche thee mercifully to inclyne thyne 
 eares to vs that haue made nowe our prayers and 
 supplicacions vnto thee, and graunte that those 
 thynges whiche we haue faythfuUye asked accord- 
 yng to thy will, maye effectually bee obteyned to 
 the reliefe of oure necessitye, and to the settyng 
 
33° ^^^ Communion. 
 
 foorth of thy glorye : Through Jesus Christ our 
 Lorde. 
 
 For rayne. 
 
 OGOD heauenly father, whiche by thy sonne 
 Jesu Christ hast promised to al them that 
 seke thy kingdom, and the righteousnes thereof, al 
 thinges necessary to the bodely sustenaunce : 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. 
 
 For fay re wether. 
 
 O LORDE God, whiche for the sinne of manne 
 didst once drowne all the worlde, except eight 
 persons, and afterwarde of thy great mercye, didste 
 promise neuer to destroy it so agayn : We humbly 
 beseche thee, that although we for oure 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 Hues, and by the 
 graunting of our peticion, to geue thee prayse and 
 glory : Through Jesu Christ our Lorde. 
 
 C Upon wednesdaies and fry dales, the English Le- 
 tany shalbe said or song in all places, after suche 
 forme as is appoynted by the kynges maiesties In- 
 iunccions: Or as is or shal bee otherwyse ap- 
 poynted by his highnes. And thoughe there be 
 none to communicate with the Prieste, yet these 
 dayes {after the Letany ended) the Priest shall 
 put vpon hym, a playn Albe or surplesse, with a 
 cope, and say al thinges at the Altar {appoynted 
 to bee sayde at the celebracyon of the lordes supper) 
 
C&e Communion* 331 
 
 vntill after the offertory. And then shall adde 
 one or two of the Collectes afore written, as occa- 
 sion shall serue by his discrecion. And then 
 turning him to the people shall let them depart, 
 with the accustomed blessing. 
 
 And the same order shall be vsed all other dayes, 
 whensoezier the people be customably assembled to 
 pray in the churche, and none disposed to commu- 
 nicate with the Priest. 
 
 Lykewyse in Chapelles annexed, and all other places, 
 there shalbe no celebracion of the Lordes supper, 
 except there be some to communicate with the Priest. 
 And iti suche Chapelles annexed where y' people 
 hath not bene accustomed to pay any holy bread, 
 there they must either make some charitable pro- 
 uision for the bering of the charges of the Com- 
 munion, or elles {for receyuyng of the same) resort 
 to theyr Parish Churche. 
 
 For aduoyding of all matters and occasyon of dys- 
 cencyon, it is mete that the breade prepared for 
 the Communion bee made through all thys realme 
 after one sort and fashion: that is to say, vn- 
 leauened, and rounde, as it was afore, but without 
 all maner of printe, 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 the whole, but in cache of them- the 
 whole body of our sauiour Jesu Christ. 
 
 And forsomuche as the Pas tours and Curates within 
 thys realme shal continually fynd at theyr costes 
 and charges in theyr cures, sufficient Breade and 
 
33^ ^ht Communion* 
 
 Wyne for the holy Communion {as oft as theyr 
 Parishioners shalbe disposed for theyr spiritual 
 comfort to receyue the same) it is therefore ordred, 
 that in recompence of suche costes and charges, the 
 Parishoners of euerye Parishe shall offer euery 
 Sonday, at the tym£ of the Offertory, the iuste 
 valour and p'rice of the holy lofe {with all suche 
 money, and other thinges as were wont to be 
 offered with the same) to the vse of theyr Pas- 
 tours and Curates, and that in suche ordre and 
 course, as they were woont to fynde and pay the 
 sayd holy lofe. 
 
 A Iso, that the receiuing of the Sacrament of the blessed 
 body and bloud of Christ, m.ay be most agreable 
 to the institucion therof and to the vsage of the 
 primatiue Churche : In all Cathederall and Col- 
 legiate Churches, there shal alwaies some Commu- 
 nicate with the Pries te that m,inistreth. And that 
 the same may bee also obserued euery where abrode 
 in the countrey : Som^ 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 holy e Communion with the Pries te : 
 the whiche may be the better doen, for that they 
 knowe before, when theyr course commeth, and maie 
 therfore dispose themselues to the worthie re- 
 ceiuyng of the Sacrametite. And with hym or 
 them, who doeth so offre the charges of the Com- 
 munion: all other, who be then Godly disposed 
 thereunto, shall lykewyse receiue the Communion. 
 And by this meanes the Minister hanyng alwaies 
 some to commzmicate with him, maie accordingly 
 solempnise so high and holy misteries, with all the 
 suffrages and dtie ordre appoynted for the same. 
 
C6e Communion* 332 
 
 And the Priest on the weke dale shall forbeare 
 to celebrate the Communion, except he haue soms 
 that will communicate with hym. 
 
 Furtherm.ore, euery man and woman to be bound to 
 heare and be at the diuine seruice, in the Parishe 
 churche where they be resident, and there with 
 deuout prayer, or Godlye silence and meditacion, 
 to occiipie them.selues. There to paie their dueties, 
 to communicate once in the yeare at the least, and 
 there to receyue, and take all other Sacramentes 
 and rites, in this booke appoynted. A nd whoso- 
 euer willyngly vpon no iust cause, doeth absent 
 themselues, or doeth vngodly in the Parishe churche 
 occupie themselues: vpon proffe therof, by the 
 Ecclesiasticall lawes of the Realme to bee excomu- 
 nicate, or suffre other punishement, as shall to 
 the Ecclesiastical iudge {accordyng to his discrecion) 
 seme conuenient. 
 
 And although it bee redde in aunciente writers, that 
 the people many yeares past, receiued at the pries tes 
 handes, the Sacrament of the body of Christ in 
 theyr owne handes and no commaundement of 
 Christ to the contrary: Yet forasmuche as they 
 many tymes conueyghed the same secretelye awaye, 
 kept it with them, and diuersly abused it to super- 
 sticion and wickednes : lest any suche thyng here- 
 after should be attempted, and that an vniformitie 
 might be vsed, throughoute the whole Realme: it 
 is thought conuenient the people commonly receiue 
 the Sacrament of Christes body, in their mouthes, 
 at the Priestes hande. 
 
 From the edition of the first Common Prayer 
 Book, " Imprinted at London in Fletestrete 
 by Edward Whitchurche, the seventh daye 
 of Marche, 1549." Folio. 
 
3Jtttiejr* 
 
 Absolution at beginning, not 
 
 sacramental, p. t8. 
 " Advertisements " of queen 
 
 Elizabeth, Ixxiij. 
 Agnus Dei, interpolated, x66. 
 AUeluya, 57. 
 
 Altar, right and left side, 26. 
 Ambo, 52. 
 Amen, after the cofisecration, 
 
 135. 154- 
 Anne Boleyn, mass, 277. 
 Augustine, St., introduced the 
 
 Roman liturgy, Ivij. 
 
 Banns, after the gospel, 73. 
 Barking monastery, order re- 
 lating to, Ixviij. 
 Basil, St., on tradition, xxvj. 
 "Benedicamus Domino," when 
 
 to be said, 199, 200. 
 Benedictions, episcopal, 160. 
 instead of the final blessing, 
 
 201. 
 in mass for the king, 277. 
 Bishop, vesting for mass, 220. 
 Bread, for consecration, 48. 
 if consecrated alone, 136. 
 British liturgy, unknown, Ij. 
 
 Calvin's blasphemy, condemned, 
 
 132. 
 Canon, should be learnt by 
 
 heart, 240. 
 Canon missag, 112. 
 other names, 114. 
 to be said secreio, 115. 
 meaning "actio," 129. 
 " Cantare missam," not always 
 " to sing," ix. 
 
 Cantor, 29. 
 
 Cardinals, of St. Paul's, Ixvij. 
 
 Cautels, canons relating to them, 
 
 236. 
 Chad, St., oflBce for his day, 
 
 Ixx. 
 
 Chalice, elevated, covered (?), 142. 
 
 reasons for withholding, 184. 
 
 Charter, confirmed at mass, 28. 
 
 Christmas day, why three 
 
 masses, 233. 
 
 two services in Prayer book 
 
 of 1549. 234- 
 Churches, relics required for 
 
 consecration, 25. 
 Clementine liturgy, xxxv. 
 Collect, conclusion, 40. 
 
 number to be said, 40, 24 r. 
 sometimes called " missa," 
 
 121. 
 
 Communio, 196. 
 Communion, preparation, 2. 
 no payment to be asked for, 
 
 189. 
 to be given during the mass, 
 190. 
 Communion service, Anglican, 
 not to be " traced to any 
 early form," xlj. 
 See Order. 
 Confession and absolution, 15. 
 
 mediaeval English, 16. 
 Corporal oath, 167. 
 Corporals, under altars, 25. 
 of what material, 54. 
 how to be rightly folded after 
 mass, 195. 
 Creed, on what days to be 
 sung, 74. 
 
33^ 
 
 3[nlJejc, 
 
 Cross, sign of the, 4. 
 Crosses, during the mass, 144. 
 " Curias Romanae " use, Ixviij. 
 
 Deacon, to read the gospel, 69- 
 rules as to giving communion, 
 188. 
 Dies irae, 58. 
 Diptychs, 122. 
 Dominicale, 186. 
 Domne, Ixxxij, 64. 
 
 Easter day, two masses allowed, 
 
 231. 
 Editions used in this book, Ixxv. 
 Elements, for consecration, 46. 
 for consecration, not limited 
 to bread and wine in 
 Anglican church (?), 49. 
 Elevation, 137. 
 
 prayer to be said, 139. 
 reverence to be made, 140. 
 Episcopal mass, assistants, 4, 
 
 45- 
 rule as to sitting, 56. 
 Epistle, heard by people sitting, 
 
 50. 
 Eucharist, seldom spoken of in 
 holy Scripture, xvij, xxix. 
 as described by St. Justin, 
 
 xxxj. 
 as spoken of by early fathers, 
 xxxiij. 
 Excommunications, 73, 161. 
 Extempore prayer not allowed 
 in primitive times, xxxij. 
 
 "Frangat," explained, 158. 
 Frumentius, his case, 126. 
 
 Gloria in excelsis, 35, 36. 
 
 interpolations, 37. 
 
 author, 38. 
 Gospel, by whom to be read, 
 61. 
 
 highly venerated, 62. 
 
 staflFs laid aside, 62. 
 
 read towards the men's side, 
 67. 
 
 read towards the north, 68. 
 
 Gradual, 56. 
 
 Grandisson, bishop, statutes for 
 
 Ottery, Ixix. 
 Gregory, St., on the Lord's 
 
 prayer in the liturgy, xviij. 
 
 Hammond, book on liturgies, 
 
 xlj. 
 Henry the seventh, mass, 275. 
 " Heretofore " in preface to 
 
 common Prayer book, j. 
 Hostia " immaculata," 82. 
 under an altar, forbidden, 25. 
 
 Illiterate priests in thirteenth 
 
 century, 253. 
 clergy in eighteenth century, 
 
 254. 
 niyricus, his missal, 194. 
 Incense, ancient use, 26. 
 
 rule for giving, 90. 
 Indulgences, after the gospel, 73. 
 Intention, 118. 
 Introit, 28. 
 "Ite, missa est," when to be 
 
 said, 199. 
 
 Jesus, bowing at the name, 
 
 75- 
 Johnson, Dr., his blunder, 173. 
 Jube, 64, 66. 
 Justin, St., on the eucharist, 
 
 xxxj. 
 
 Kings to be prayed for, 120, 
 
 162. 
 Kiss of peace, 20. 
 
 the three at mass explained, 
 
 .157- 
 Kyrie, 29. 
 
 interpolations, 32. 
 
 Laurence, St., 126, 187. 
 Layfolks,notto read in church, 53. 
 form at receiving communion, 
 
 180. 
 the time for communicating, 
 
 184. 
 mode of receiving, 185. 
 Layfolks mass book, 14. 
 
3fnlier, 
 
 %zi 
 
 Lectrinum, 51. 
 
 Lichfield diocese, peculiarity, 
 
 Ixx. 
 Lincoln use, not known, Ixv. 
 fragment in the Bodleian, 
 Ixxxij. 
 Liturgies, chief ancient, xvj. 
 when first written, xxvj, 
 
 xxviij. 
 early variations, xxxiij. 
 ancient, agree in certain rites, 
 
 xl. 
 Roman, xliij, xlvj. 
 Gallic, liv. 
 Lord's prayer, not alone used 
 in earliest liturgy, xix-xxj. 
 omitted in Clementine liturgy. 
 
 Masses, more than one at the 
 same time in large churches, 
 6. 
 different kinds or names, 211. 
 impediments, 227. 
 once a day, or more than 
 one, 229. 
 Matins, before mass, 224. 
 Merbeck's book, xj. 
 Missa fidelium, 78. 
 
 origin of the word, 210. 
 meaning, 211. 
 "sicca" and "navalis," 215. 
 Mosfits, 55. 
 
 " Offerimus," 84. 
 Offertory, 78. 
 
 rules as to offerings, 79. 
 OflSces, to be said before mass, 
 
 222. 
 " Old god and the new," 62. 
 Omission in a prayer in first 
 
 edition, 178. 
 " Orate, fratres," 98. 
 Order of communion of 1548, 
 Ixxj. 
 copies known, Ixxij. 
 diflScult to observe, Ixxiv. 
 Osmund, bishop of Sarum, Ixiv. 
 
 Pagan rites forbidden, Ixj. 
 
 Pall, 55. 
 
 Paten, at high mass, removed 
 
 after the offertory, 86. 
 Pax, not given at masses for 
 the dead, 165. 
 an ornament of the altar, 
 
 170. 
 examples existing, 172. 
 Post-communio, 198. 
 Prayer, beginning Anglican ser- 
 vice, early translation, 7. 
 rules for concluding, 43. 
 to whom addressed at mass, 
 
 43- 
 " in prostratione," 162. 
 "super populum," 198. 
 after mass, 204. 
 Prefaces, 103, 104. 
 Priest, to begin with head 
 uncovered, 8. 
 addressed in the plural, 88. 
 form at reception of com- 
 munion, 180. 
 not to say mass alone, 212. 
 to say only one mass a day, 
 229. 
 Prose, 57. 
 Psalm, at beginning, 9. 
 
 when omitted, 11. 
 Pulpit, 52. 
 
 Rector chori, 29. 
 
 Relics, necessary for altars, 24. 
 
 Rysbey, ordinal, Ixx. 
 
 Sacramentaries, early Roman, 
 
 xlix. 
 Sacrificium, for hostia, 80. 
 Sacring bell, 136, 138. 
 " Sanctorum in honore," 93. 
 Sanctus, 108. 
 Sarum, bishop, precentor of 
 
 Canterbury, 30. 
 " Second year " of king Edward 
 
 the sixth, Ixxij. 
 Secrets, loi. 
 Secretum, 113. 
 Sequence, 57. 
 " Sequentia," before the gospel, 
 
 66. 
 
33^ 
 
 3lnDcr. 
 
 Sermons, after the creed, 70. 
 
 insisted on, 71, 
 Shakspeare, about the pax, 173. 
 Simmons, Rev. canon, 14, 82, 
 
 219. 
 " Sir," as a title, kxxij. 
 Spirit, the Holy, invoked, 87. 
 St. Paul's, use, kyj. 
 " Sursum corda," 107. 
 
 Tropes, 57-59- 
 
 Unbuxumness, Ixxx. 
 Use, meaning of the word, ij. 
 does not include music, v. 
 whether the old English 
 might have been still ob- 
 served, xxiv. 
 uniformity might be pressed 
 too far, xxiv. 
 
 Variations in missals, xiij. 
 
 Vestments, not mentioned in 
 York rubric, 2. 
 for mass, 218. 
 
 where put on in mediaeval 
 churches, 219. 
 Virgin, the blessed, a martyr, 
 
 128. 
 Votive mass, 214. 
 
 Warren, Celtic liturgy, liv. 
 Washing of the hands, 2, 91. 
 
 after communion, 195. 
 Winchester, bishop, privilege as 
 
 to the pax, 171. 
 Wine, to be pure for conse- 
 cration, 48. 
 Wolsey, cardinal, 191;. 
 Women, where placed in church, 
 67. 
 how to receive communion, 
 
 187. 
 not to oflfer at the altar, 79. 
 
 THE END.