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ΞΕ At tlt at heh A ea Dig mw nee og Note eet Se ee ee Set Oren eng ον Re Nate ha ay eee Moe Sale Ne Net he ge Nad Ramet he et Nt a Met hae γον rh et cee τ ll el ὦν. 4, agendas Seen ἔν, Ne Ve Seve SRR athe eee wa AN ag tet me Det Oe tee Py σον αν Mae πα δον. me 6 ee atte ee we Ne κκινν s FAW MANS Bet meme ky oe Re eA ed ee Me we Ses ON ae We Nene Se Nee a ΝΥΝ ΩΝ ae νον ἦν rows ΣῊ aes Pal tee, “νον La heey, HS Ro se they Ieee ΄ ‘ pet ee ee OF PRI "CET OCT 41 1988 »“} ἃ “EOLoGIca φεμν ὲ τ 7. P32 1845 4.2 | Palmer, William, 1803-1885. Origines liturgicae, or, Antiquities of the English ie ᾿ ᾿ ORIGINES LITURGICA, OR ANTIQUITIES ENGLISH RITUAL, AND A DISSERTATION ON PRIMITIVE LITURGIES. BY THE » REV. WILLIAM PALMER, M.A. OF WORCESTER COLLEGE, OXFORD, IN TWO VOLUMES. VOL ik Hourth Mvitton. LONDON: FRANCIS & JOHN RIVINGTON, ST. PAUL’S CHURCH YARD, & WATERLOO PLACE, 1845. LONDON : GILBERT & RIVINGTON, PRINTERS, ST. JOHN’S SQUARE, CONTENTS OF VOL. ΤῈ ANTIQUITIES OF THE ENGLISH RITUAL CONTINUED. CHAPTER PAGE Ἐν. The Holy Communion, or Litursy « . . . τ Δ ΒΡ ΠΕ ον an se.) ey a, Memento, Oe tetas GG Wit Contiemation®.& ts bt". si. πεν 2 90] ΠΑ ΠΕΡ ΒΝ ςτὸν Ἀπ Pe ae OEE ΠῚ Visitation of the Sick’ 22° 3.". VS aah ee ees ie; Dusial ‘of the Dead: - 6 Sy... Meas os ok) A 2S X. Thanksgiving after Child-birth . . . . . . 241 Ὁ] Comimimation Service. 2. .-. . « % 921.943 i. Ordinations a, vr ah sie ee ey eee 9 PEE: Inthronization, of Bishops. τοῦ ess a) to LO mV Installation of Deans» “Aevs.,. % ooo Soe τ XV. Mode of Holding a Synod ora Convocation . . 316 XVI. Forms of Visitation and DiocesanSynod . . . 323 XVII. Benediction and Coronation of Kings . . . . 826 XVIII. Election and Installation of Knights of the Garter 356 XIX. Benediction of Military Banners. . . . . . 362 XX. Ceremonies on Holy Thursday . Ὁ 22.066 XXI. Perambulations on the Rogation Days. . . . 369 XXII. Consecration of Churches and Cemeteries . . . 371 XXIII. Public and Private Penitence. . . . . . . 378 XXIV. Reconciliation of Heretics, Schismatics, and Apos- το Ds Se Sas -.. XXY. Institution—Deprivation—Suspension—Degrada- OM τον, δον» πῆς τὰν 590 ApPENDIx.—On Ecclesiastical Vestures . . . 396 TBE νος ἵν τὸν κοὐ ρον τ τι" yn. ΤῊΝ ν᾿ ΓΟ ἢ i By A ee “ὦ; ἣ ἍΝ ΔΝ δ᾿" " Ν᾿: J é ἮΝ Ν, ’ : ae fl (eT: nae ew γα ise "a, Mt ay + iP Pay ΩΝ ἢ ὄν aon Ἀ ee ee i Ἢ ἅν, ἢ τ Οὐ Τα ἴα, Ὑ faa: δ ΠΡ ΜῈ ᾿ f IU ταν sae yO" AAG ταν Mentor sat τὸ δ ΠΗ 1g beet PALE HAD AE Ὁ ge Sti ΟΝ ἘΔ Dy hid aia oe ὶ | “ΤῸ | ele ᾧ ἀνε a {1 My ἌΓΟΝ A 2 7 RS ‘eee ᾿ : ἬΝ ᾿ «Δ Ἶ ] bas tin ' τς ‘ tal " fr 7s ἥ, ν. 1. ' : {Athy ΘῈ ἐν ἘΠ τ ἐδ ἐν ἢ ᾿ Ἐν ‘ mee ity | . vote ΘΝ ‘a FRE 1pm ite ttl aie ΠΤ Sul Pa, ΣΝ eo bei t αι ial ee ΕἸ ΤΡ. αν στο" fu io ΗΝ (αὐ τὺ frotiniiatdn B vex ia o) RAE ES ad oily ated Ce ont ftp eine i δήμου. avail Potions “tt ipo ΘΕ é , ἜΤ ΡΠ i 4 ὌΝ ae γὴν} ΠῚ sae) ἜΤ Ὁ Tite iy ote - , Iai ἊΝ mM TY We mn A Ax AU Pp OB) πον ANTIQUITIES OF THE ENGLISH RITUAL. CHAP THR LV. THE HOLY COMMUNION. INTRODUCTION. I wave already in the last chapter noticed the various books which were anciently used in the celebration of the eucharist. The particular details relating to the liturgy of the church of England will be found in the following chapter; but I wish _ first to consider some of the objections made to it, which, though in a few instances treated more at large in other parts of this work, I think it advis- able to bring together here, that the reader may be able to estimate their amount and value. I do not mean to produce the multiplied objec- tions of the more irregular sects who have unhap- pily departed from the church in this empire, be- cause they have been already answered by many writers. Yet the present work may convince them, of the injustice of representing the English ritual VOL. ΤΕ B 2 The holy Communion, or Liturgy. CHAP. Iv. as derived from the modern offices of the Roman church. It will be seen that Romanists are loud in their hostility to our liturgy, which in form and substance rather resembles the ancient Gallican, Spanish, Egyptian, and Oriental liturgies, than the Roman; while the expressions of our ritual are either taken from those liturgies just mentioned, or else from the ancient English offices which had been used in this country from the sixth century, and were then derived from the premitive Roman offices of the first four or five centuries after Christ. So that most of the expressions of the English ritual have continued in this church for above twelve hundred years, and in the Christian church for four- teen hundred years; many parts we trace back for sixteen hundred years, much to the apostolic age. If the modern Roman offices bear any resemblance to the English, it is in those points in which both resemble the offices of the primitive church. The objections advanced by Romanists seem to merit more attention in this place, first, because they are more plausible and dangerous; secondly, a few of them have not yet perhaps been so formally re- futed as their nature requires; and, thirdly, being advanced by men who preserve some external unity amongst themselves, they are uniform in their cha- racter and definite in their number. I have there- fore taken considerable pains to collect all the argu- ments which such men have advanced against the English ritual, and will now proceed with the greatest brevity to notice and refute them. The objections resolve themselves into two classes ; first, general objections against the whole ritual ; secondly, objections against particular parts of it. IntrRoD. Objections of Romanists considered. 3 GENERAL OBJECTIONS. First, It is argued that the English ritual having only been authorized by the king and parliament, who had no lawful jurisdiction in eccle- siastical affairs; and having been resisted and con- demned by the bishops and clergy, who had the lawful jurisdiction in such matters; it is devoid of all spiritual sanction and authority, uncanonical and illegitimate*. But if it should appear that Christian princes have some authority in ecclesiastical affairs; that the crown of England exercised in the present in- stance an authority for which there are precedents in ecclesiastical history; and that the bishops and churches of England assented to the introduction of the English ritual; the objection falls to the ground. First, it is not true that Christian princes have no authority and jurisdiction in ecclesiastical affairs. The Christian church indeed does not derive her peculiar and spiritual right of jurisdiction from man, but from Gop; and of that power she can only be deprived by him who gave it. The pastors and teachers of the church are those whom Christ has given us for “the work of the ministry,” for the preservation of unity and truth: and the Holy Ghost has commanded us to “obey” them. It is, however, also true, that “the powers that be are ordained of God,” and that the duty of obedience to the civil government is imperative on Christians. Now while it is certain that ecclesiastical affairs @ Assemani Codex Liturgi- Eccl. History, vol. ii. Records cus, tom. vi. p. xcv. ‘‘ Certain p. 89. Considerations,” ὅς. Collier's B 2 4 The holy Communion, or Liturgy. CHAP. Iv. belong chiefly to the church, and civil affairs to the state, yet the word of God does not expressly mark the particular cases which form the limit of civil jurisdiction, and in fact the church has always allowed it to extend to many points of the ecclesi- astical polity. It is indisputable that Christian em- perors and kings have erected bishopries ; promoted sees from the suffragan to the metropolitan and pa- triarchal rank and jurisdiction ; withdrawn churches from the jurisdiction of one patriarch, and placed them under another; given to bishops the power of receiving appeals in ecclesiastical causes; summoned, presided in, and confirmed, councils national and general; made constitutions and canons on every subject relative to ecclesiastical discipline; con- firmed and invested bishops; directed special prayers to be repeated in churches; and made regulations for the performance of divine service. This sort of authority has been conceded and fortified by the church, not only as a tribute of high respect to rulers, but because it tends to dispose them to be favourable towards religion, and to assist, or at least not to oppose, the spread of the gospel. But some limits there are where concession must cease. No human authority and power can justify the enact- ment of any thing contrary to the law of God, or the essential discipline of the church. No prince ean have such a right; his jurisdiction would in that instance be annulled, and the church would be bound by her allegiance to the King of kings, of whom all earthly princes are the “ ministers,” to suf- fer every extremity of persecution rather than obey. If Christ said, “ Render unto Cesar the things that are Ceesar’s,” he added, “and unto God the things INTROD. Objections of Romanists considered. 5 that are God’s.” But the authority of Christian kings and governors in ecclesiastical affairs, when properly exerted, is certainly very great; and to deny its existence, and the validity of all its acts, is to oppose ourselves to the universal practice of the catholic church. Secondly, if the authority of the state was exer- cised in the present instance in the abolition of one liturgy, and the substitution of another, the same had been done by Christian emperors and kings be- fore, and it had been admitted as valid and lawful by the Catholic church. In France, the ancient Gal- lican liturgy was abolished and the Roman in- troduced, by the emperor Charlemagne. Cardinal Bona says, “that I may in the first place separate “the certain from the uncertain, I suppose this as “most clear, that the old rites were abrogated in the “churches of Gaul, and the Roman introduced by “command of the most pious kings Pepin and Char- “Jemagne”.” In the kingdoms of Castille and Leon, the ancient Spanish liturgy was abolished, and the Roman introduced by king Alphonso, who threat- ened death and confiscation to all who opposed this change, and so prevailed; although “the clergy “and people of all Spain were disturbed at being “compelled to receive the new office,” and at last it became a proverb, that, “quo volunt reges vadunt leges®.” These kings have never been blamed by the Christian church for introducing a new liturgy > τ Ut autem certa ab in- certis ante omnia secernam, hoe tanquam exploratissimum suppono, veteres ritus in Gal- licanis ecclesiis abrogatos, et Romanos _intoductos _fuisse jussu piissimorum regum Pi- pini et Caroli Magni.”’ Rer. Li- turg: libjiie. xi, p.i7s. ὁ Rodericus Toletanus, de Rebus Hisp. lib. vi. ¢. 26, quoted above p. 167, vol. i. 6 The holy Communion, or Liturgy. CHAP. IV. into their dominions, neither was that liturgy itself deemed invalid or uncanonical; and therefore the acts of the civil authority in England, in the present case, cannot be considered to invalidate our ritual, by any who would defend the Christian church of former ages from a charge of culpable neglect, or unprincipled subserviency. It may be replied, that the cases are different ; for, in the first place, the patriarch of Rome ap- proved of the changes in Gaul and Spain, and dis- approved of those in Britain. I reply, that this patriarch had no right to interfere in the business, except in the way of friendly advice and counsel. For he never had, either by divine right, by the canons, or in fact, any universal jurisdiction over the catholic church; nor did he by the decree of any lawful general council, or by primitive custom, possess any patriarchal jurisdiction over Gaul, Spain, or Britain*. Therefore his constitutions relative to these churches were indebted for their authority solely to the consent of the catholic bishops and Christian princes therein ; and of course his appro- bation or disapprobation did not affect the lawful- ness of changes that were made in the ecclesiastical affairs of those churches. Therefore, although he approved of the changes in Gaul and Spain, and disapproved of that in Britain, those changes were all equally valid. It may be objected, in the second place, that the cases are different, because the liturgy to be intro- duced in Gaul and Spain was orthodox, while that to be introduced in Britain was heretical. I reply, * See the chapter on the English ordinations. See also the Treatise on the Church, pt. ii, 6. 2; pt. vii. 6. 4. 7, INTROD. Objections of Romanists considered. 7 that there is no truth in the assertion. It is impos- sible to show one single spot of heresy in the Eng- lish liturgy and ritual; it never has been done ; and while the holy scriptures and the writings of the orthodox Fathers remain in the Christian church, it never will be done. Thirdly, it may be said, that the Roman rites were efficacious for communicating the graces of the sacraments, while the English were not; and therefore the former might lawfully be introduced, while the latter might not. I reply, that the Eng- lish ritual is effectual and valid for communicating the graces of the sacraments, as may be seen by the following replies to all the particular objections urged against its validity, and by the whole sub- stance of this book. Lastly, it may be objected, that the bishops and clergy of Gaul and Spain approved of the change, and their kings merely gave the temporal sanction to their resolutions; while the English bishops and clergy, in the beginning of Queen Elizabeth’s reign, opposed the change. In reply to the first part of this objection, I observe, that history informs us that the “clergy,” as well as people of all Spain, were opposed to the reception of the Roman liturgy, and were only “compelled to submit by threats of death and confiscation.” And with regard to Gaul, we are told that the alteration took place by “command” of Pepin and Charlemagne; we read nothing of its being caused by the Gallican bishops; and all we know as to their approbation of it is, that they submitted to the imperial decree, which is no proof that they desired or promoted the change. The Spanish clergy were therefore violently opposed 8 The holy Communion, or Liturgy. CHAP. Iv. to the change of liturgy ; the Gallican were at most only passive, and gave no signs of approbation ; yet the change took place in both churches at the com- mand of their kings, and the liturgies then intro- duced have been ever since acknowledged by the church to rest on sufficient sanctions, and to be in- vested with spiritual authority. If then the Eng- lish bishops and clergy had opposed the change of liturgy, that change might nevertheless be valid; and it would have been made so by their subsequent assent to, and adoption of, the liturgy introduced. It was thus that the Roman liturgy became valid in Gaul and Spain, though at first it was opposed, or not introduced, by the bishops; and I maintain, that the English ritual was assented to and received by the English and Irish prelates; for, Thirdly, it is an incontestible fact, that although the English ritual was objected to by certain pre- lates in the first parliament of queen Elizabeth, it was very shortly after admitted and approved of by all the bishops and clergy of England, and has been ever since used by their successors in the catholic church: and as to Ireland, the ritual was immedi- ately adopted there without any opposition, except from one or two bishops, and has ever since received the approbation of the Christian church in that part of the British empire. But, Fourthly, it may be altogether denied, that the Catholic and legitimate bishops of the English Church, did, in fact, offer any opposition to the restoration of the English ritual at the commence- ment of Queen Elizabeth’s reign; for those who occupied English sees were not legitimate and catholic bishops, but intruders; and the remnant of INTROD. Objections of Romanists considered. 9 the legitimate episcopate, with the infinite majority of the clergy and people, approved of the changes | made at that time’. Since therefore Christian princes have authority in ecclesiastical affairs; since the British crown did not exercise an unlawful authority in promoting the change of the liturgy ; and since the English ritual has received the approbation and assent of the church; it is not schismatical, unecanonical, or in any manner illegitimate; but, on the contrary, is invested with that sacred and spiritual authority, to which Christians are bound to yield their devoted and affectionate obedience. SeconpLty. It has been calumniously asserted, that the English liturgy retains nothing of the pri- mitive liturgies, except the preface and the words of our Redeemer’. For a refutation of this, I would refer the reader to the following chapter. In the same spirit of misrepresentation it has been said, that the object of the revisers of the English liturgy was, to remove from it all traces of antiquity’. To this I make the same reply. PARTICULAR OBJECTIONS. First. There is no consecration of the elements in the eucharist, because while we are commanded by the gospel to take the bread in our hands, to bless it, and break it, all this is omitted in the English liturgy’. € See chap. xii. sect. V.5 & Bossuet, Histoire des Va- Treatise on the Church, pt. ii. riations. chap. v. » Scott, bishop of Chester, f Renaudot, Liturg. Orien- cited in Collier’s Ecclesiastical tal. tom. i. p. Vv. History, vol. 11. p. 428. 10 The holy Communion, or Liturgy. CHAP. IV. I reply, that some things in our blessed Saviour’s administration were essential, and others were not. To take, bless, and receive the bread was essential : to take it in his hands, to break it, to receive it at supper, and before the blessing of the cup, was not. The church of Constantinople and all the east omit the ceremony of taking the bread into the hands’. The Roman ritualist Zaccaria says, that no one will contend that the breaking of bread is essential’. There could therefore be no objection to the validity of the consecration in the English liturgy, even if the priest did not take the bread in his hands, and break it, (which however he does.) The bread is blessed, according to the universal custom, with prayer and the word of God. The validity of the consecration in the English liturgy is therefore certain. Seconp. There is no invocation of the Holy Ghost that the bread may be made the body, and the wine, the blood of Christ‘; therefore the Eng- lish liturgy is unlawful. Answer. So is the Roman, if this invocation be necessary ; for there is no more express invocation of the Holy Ghost in the Roman canon than in the English. It would be well therefore if Romanists would remember, before they bring such a charge against the English liturgy, that their own liturgy is open to the same objection, and that it would arm the Greek doctors with an irresistible argument 1 Goar, Rituale Greece. Li- turgiis reperiuntur: que ta- turg. Chrysostomi, p. 76. men omnia ad eucharistize con- j Zaccaria, Bibliotheca Ri- secrationem esse prorsus ne- tualis, tom.i. p. 1xix. ‘ Vini et cessaria nemo contendet.” aque commixtio, fractio hos- * Assemani, Codex Liturg. tize, permixtio specierum, tris- tom. vi. p. Xcvi. agion, Dominica oratio in li- INTROD. Objections of Romanists considered. rt against them. However, in another place I shall prove that the English Liturgy is not deficient in this respect’. Tuirp. There is no intention in the minds of the English priests to consecrate the bread and wine; but this intention is essential to a valid consecration ; therefore the elements are not consecrated ™. I reply, first, that it is not the doctrine of the ca- tholic church, that a right intention is essential to the valid administration of the sacraments. No Ro- manist even is obliged to believe this"; for although most of the schoolmen and modern controversialists teach the doctrine, yet that is not sufficient to make it an article of faith; and the council of Trent uses expressions on the subject which by no means prove the point. It denounces an anathema against any one who saith, that “an intention at least of doing “what the church doth, is not requisite in the minis- “ters while they make and confer the sacraments’, But whether this intention be requisite for the valid of this that he performs the requisite ceremonies. Bellarmine says 1 See section xix. chapter. m™ Bp. Scott, Collier’s Eccl. Hist. vol. ii. p. 428. Ὁ However popular the doc- trine of intention may be a- mong Romanists, it is not a matter which they are com- pelled to believe. Ambrosius Catharinus, an eminent theo- logian, who was made arch- bishop of Conza by Julius IIT. of Rome, a.p. 1551, main- tained, that it is not necessary that the minister, in conferring the sacraments, should have the intention of doing what the church intends, provided this doctrine approaches nearly to heresy: it has never been condemned, however, by the Roman church; and without doubt has many adherents a- mong Romanists at the pre- sent day. See Biographie Uni- verselle, Paris, 1813, v. Ca- tharin. ° Concil. Tridentin. sessio vii, can. llag Fisuquis dixent; in ministris, dum sacramenta conficiunt et conferunt, non requiri intentionem saltem fa- ciendi quod facit ecclesia, ana- thema sit.” 12 The holy Communion, or Liturgy. CHAP. Iv. administration, of the sacraments or for their reli- gious administration, is not decided by these words. The acts of the council of Florence (or rather pope Eugenius) affirm, that “ after the words of the con- “secration of the body have been repeated by the “ priest, with the intention of consecrating, the bread “is transubstantiated into the very body of Christ’.” But this passage occurs in a decree for the Arme- nians, which was made after the council of Florence had been broken up, and therefore is denied by emi- nent Romanists to form part of its decrees’. And even the words themselves do not prove the abso- lute necessity of intention; for although a certain effect is here said to follow the repetition of the words of consecration, with an intention of conse- crating, there is no direct assertion, or necessary consequence, that the same effect does not follow without that intention. I reply, secondly, that the right intention of the minister is not absolutely requisite to the valid ad- ministration of the sacraments, when they are cele- brated for the benefit of the church. For it is not the minister who confers the graces of the sacra- ments, but the supreme God, by whose commission he acts in the Christian church. The minister is the instrument by whom God chooses, in the ordi- nary course of his providence, to convey certain be- nefits to the faithful. But that infinite power, wis- P Decretum pro Armenis. poris, a sacerdote cum inten- Concil. Florentini, pars iii. tione conficiendi prolata, mox Labbe, tom. xiii, col. 1211. in verum Christi corpus tran- “Dummodo enim panis sub- substantietur.” stantia maneat, nullatenus du- 4 Le Brun, Explication de bitandum est, quin post pre- la Messe, &c. tom. v. p. 226. fata verba consecrationis cor- INTROD. Objections of Romanists considered. 13 dom, and love, which devised the means of grace, will doubtless make them effectual to those for whom they are ultimately intended, although the ordinary instrument be ill regulated; for otherwise all would be punished for the fault of one. And further, if an intention of doing what the church requires be essential, we should never know whether the con- secration had taken place, and consequently could never approach the holy table but with a doubtful and troubled mind. I reply, thirdly, by asserting, that there is as much intention to consecrate in the minds of our clergy, as there can be in any others whatsoever ; and who shall prove the reverse ? Fourtu. The English priests, when they pro- nounce the words of our Lord, have no regard to the force of the expression, or the sacramental solemnity’. This I deny. The English clergy have the same regard to these words which their predecessors had in the apostolical age; they esteem them to have great efficacy in the consecration. Kirt. There is no petition put up to God for the purpose of consecrating the bread and wine into the body and blood of Christ’. I reply, that there is as valid a prayer for this purpose in the English liturgy, as there is in the Roman for the invocation of the Holy Spirit, which Assemani declares to be essential’. If, then, the * Bp. Scott, cited by Col- English liturgy, because it does lier, vol. ii. p. 428. not contain the invocation of 5. Scott, ut supra. Schultin- the Holy Spirit to make the gius, Bibliotheca Ecclesiastica, bread and wine the body and tom. iv. pars 2. blood of Christ. Codex Litur- t Assemani objects to the gicus, tom. vi. p. xcvi. 14 The holy Communion, or Liturgy. CHAP. Iv. English prayer for consecration is invalid and ille- gitimate, so is the Roman. For a more full view of this subject, see section xx. of the following chapter. SixtH. The wine of the eucharist is not mixed with water”. I reply, that even if we were to admit this custom to be of apostolical antiquity, it is yet not essential to consecration by the admission of Zaccaria and Bona, who say that “no one will contend that it is “necessary ’,” and that “the opinion of theologians is “fixed that itis not.” But the church of England has never condemned this custom, as will be here- after seen. SEVENTH. It is objected that there is no obla- tion, at least no truth and certainty of oblation, in the English liturgy, and therefore it is illegitimate*. I reply, that every oblation recognised by the Christian church is contained in the English liturgy. There are the offerings of prayers and alms, the sa- crifice of praise and thanksgiving, the oblation of God’s creatures of bread and wine, the reasonable, holy, and lively sacrifice of ourselves, our souls and bodies, unto God. There is the whole rational, un- bloody and spiritual service, including the comme- moration of the sacrifice once offered by Christ, of his body pierced, and his blood shed, for mankind. All this holy service is offered to the honour and glory of God, and infinitely surpasses the bloody and typical sacrifices of the Law. And it is as validly " Schultingius, Bibliotheca * Assemani, Codex Liturgi- Ecclesiastica, tom.iv. pars 2. cus, tom. vi. p. xcvi. Bp. Scott, ‘ Zaccaria, Bibliotheca Ri- Collier, vol. ii. p. 428. Schul- tualis, tom. i. Ὁ. ]xix. tingius, Bibliotheca Ecclesias- ’ Bona, Rer. Liturgicar. lib. tica, tom. iv. pars 2. 111: πὶ 9; ὃ. INTROD. Objections of Romanists considered. bs and effectually administered by the English liturgy, as by any other in existence. It is absurd in Ro- manists to object, that the English liturgy is devoid of the service offered in commemoration of that sa- erifice which Christ once completed: for some of their own doctors teach, that this oblation is effected by the separate consecration of the bread and wine, which they know to exist in the English liturgy. Not indeed that we admit this doctrine of theirs, for there is no proof that the memorial of Christ’s sacrifice is performed by consecration alone, and not by the whole service which he has enjoined. EicutTu. The body of Christ is not appointed to be venerated and adored by the English liturgy, therefore it is unlawful’. Answer. If so, then the sacramentaries of Gela- sius and Gregory, the liturgies of Mark, James, and many others, must also be illegitimate, for none of them contain any direction to venerate the body of Christ. But although the church of England gives no such direction in her liturgy, and protests against the idea of adoring “sacramental bread and wine,” and abjures the imputation of worshipping “any “corporal presence of Christ’s natural flesh and “blood’?;” as if she believed the Romish doctrine of transubstantiation; yet she believes in the mysteri- ous presence of that Redeemer, whose “body and “blood” she declares are “ verily and indeed taken “and received by the faithful *.” And to signify her Christ’s natural flesh and blood.” Declaration at the Y Scott, ut supra. Z “No adoration is intend- ed or ought to be done either unto the sacramental bread or wine there bodily received, or unto any corporal presence of end of the communion service. 4 Catechism in the English Ritual, or Book of Common Prayer, &c. 16 The holy Communion, or Liturgy. CHAP. Iv. “humble and grateful acknowledgment of the bene- “fits of Christ therein given to all worthy receivers, “and for the avoiding of such profanation and dis- “order in the holy communion as might otherwise “ensue ’,” she directs all her children to receive the sacrament kneeling; that is, in an attitude of humble devotion. Ifthe priest places the consecrated ele- ments on the table, it is to be done “vreverently *.” If any of them remain after the communion, the priest and others shall “reverently eat and drink the same‘.” These things shew plainly, that the church of England is careful to express her humble devotion to Christ when mystically present at the holy communion, and to prevent any profanation of the sacred symbols: and such was the discipline of the primitive church. But the church of England certainly does not prescribe the elevation of the sacrament for the purpose of adoration, which was not practised in the Christian church for eleven hundred years after Christ *, and was then intro- duced chiefly by those who were supporters of the evil doctrine of the corporal presence, or transub- stantiation. ΝΊΝΤΗ. The English liturgy does not contain prayers for the departed, which occur in all ancient liturgies. It is therefore illegitimate ἡ. > Declaration quoted above. © “* When all have commu- nicated, the minister shall re- turn to the Lord’s table, and reverently place upon it what remaineth of the consecrated elements, covering the same with a fair linen cloth.” Ru- bric after the form of commu- nion, 4 Rubric at the end of the communion service. ®€ Bona, Rerum Liturgica- rum, lib. ii. c. 18. ὃ 2. Mura- tori says it is confessed by all the learned Romanists, that the elevation of the sacrament prevailed in the Roman catho- lic church after the heresy of Berengarius, Liturgia Romana Vetus, tom. i. p. 227. See also Bingham, Antiquities, book xv. chap. 5. sect. 4. f Bp. Scott, cited by Col- INTROD. Objections of Romanists considered. 17 I reply, that these prayers are not essential to oblation, consecration, or communion; they are therefore not necessary for the valid administration of the sacrament. And even supposing them to be of apostolical antiquity, there would be no just ground of objection to the English liturgy on ac- count of their absence. For those apostolical cus- toms which are not necessary to salvation, may be suspended or abrogated by the successors of the apostles, if there be good reasons for doing so. Thus the prohibition against eating blood and things strangled, the love-feasts, the giving of milk and honey, and of the eucharist to infants, trine immer- sion at baptism, the kiss of peace in the eucharist, prayer towards the east, &c. have all been sus- pended, altered, or annulled; yet all these are as ancient as prayers for the departed. In the tenth section of the following chapter, I consider more particularly the reasons which justified the church of England in omitting these prayers. ΤΈΝΤΗ. There is no worship nor commemoration of the saints ὅ. I reply, that Romanists admit the worship of saints not to be essential, and if we are to under- stand by that term, invocation and prayer to them, it has been found to have most injurious conse- quences. On this subject I refer the reader to chapter ii. page 318, &c. where I consider the rea- sons which justified the church in removing invoca- tions of saints. That there is no commemoration of saints in the English liturgy is an error; for lier, p. 427, vol. ii. Assemani, & Assemani, Codex Liturgi- Codex Liturgicus, tom. vi. p. cus, tom. vi. p. xevi. Bp. Scott ; xevi. Schultingius, Bibliotheca Collier, vol. 11, p. 427. Ecclesiast. VOL. II. C 18 The holy Communion, or Liturgy. CHAP. 1Vv. besides the festivals of the Apostles and martyrs, we celebrate the memory of “ All Saints,” and comme- morate them in the eucharist and other offices. ELEVENTH. None of the canon of the liturgy is said in secret. The liturgy is therefore illegitimate’. This objection of Assemani is refuted by his own admission, that the decree of the emperor Justinian, directing the liturgy to be repeated aloud, was only a confirmation of the ancient discipline of the east- ern church’. TwetrTH. The Lord’s Prayer is omitted after the canon of the liturgy’. I shew elsewhere that there are precedents in the primitive church for doing so *. THIRTEENTH. The priest reads the Epistle, which ought to be read by the sub-deacon’. I reply, that cardinal Bona has shewn that the Roman custom of appointing the sub-deacon to read the epistle was an innovation, the reader having formerly fulfilled that office. But if the priest reads the epistle in the English liturgy, it is only when there is no assistant minister present ; a rule which is equally observed in the Roman and eastern liturgies. FourRTEENTH. It is objected that confiteor, misereatur, Kyrie eleison, Sanctus, Agnus Dei, Benedictions, sign of the cross, exsufflations, exor- cisms, anointing, praying towards the east, &c. have been omitted ™. ' Assemani, Codex Liturgi- chapter, near the end. cus, tom. vi. p. xcvi. ! Schultingius, Bibliotheca ‘ Codex Liturgicus, tom. v. Ecclesiastica. p- liv. τ Bp. Scott, cited by Collier, } Schultingius, Bibliotheca Ecclesiastical History, vol. ii. Ecclesiastica. Ῥ. 427. K See section xix. of this SECT. Ti The preparatory Prayers. 19 I reply, that most of these have not been omitted, and the remainder are unnecessary to the valid administration of the sacraments and offices. These are all the objections I have been able to find against our liturgy and offices, except a few trifling cavils against the morning and evening prayer, which I have not thought it necessary to collect in this place, but have noticed them in the first chapter of this work. SECTION I. THE LORD'S PRAYER, AND COLLECT FOR PURITY. We learn from the writings of Justin Martyr, and from other ecclesiastical monuments of the ear- liest antiquity, that the public service of the Chris- tians began with lessons from holy scripture. “On “the day which is called Sunday,” says Justin, “all “‘ who live in the city or the country meet together, “and the memoirs of the apostles, or the writings of “the prophets, are read as long as circumstances “permit *.” The author of the Apostolical Constitu- tions, who is admitted by the most learned critics to have lived about the end of the third, or beginning of the fourth century, concurs with Justin in repre- senting the reading of scripture as the commence- ment of the liturgy or communion-service of the primitive church’. It would be in vain, therefore, to attempt to trace any part of our communion- @ Καὶ τῇ τοῦ ἡλίου λεγομένῃ τῶν ἀναγινώσκεται μέχρις ἐγ- ἡμέρᾳ πάντων κατὰ πόλεις ἢ χωρεῖ. Apolog.i. edit. Thirlby, ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ p.97. συνέλευσις γίνεται, καὶ τὰ ἀπο- > Apost. Const. lib. ii. c. 57, μνημονεύματα τῶν ἀποστόλων, p. 261. ἢ τὰ συγγράμματα τῶν προφη- ce2 20 The holy Communion, or Liturgy. CHAP. Iv. service, which precedes the lessons, to the earliest ages of the Christian church. It was probably in the fourth century that some of the eastern churches began to prefix psalms or anthems to the lessons. The author who bears the name of Dionysius the Areopagite probably lived in the latter part of this century, and he plainly speaks of psalmody at the beginning of the service’. arly in the following century, we find that it had also extended into Africa, where Augustine wrote a book in its defence against Hilary, a layman of rank, who, he says, inveighed against the custom of singing hymns taken from the book of Psalms, either before the oblation, or during the distribution of the elements; which, Augustine says, was then beginning at Car- thage*. If we rely on the author of the Liber Pontificalis, Coelestine, bishop of Rome, who was a contemporary of Augustine, appointed that the Psalms of David should be sung before the sacrifice, or liturgy, “ which,” he adds, “ was not done before, “but only the epistles of Paul and the holy gospel “were read*.” In after-ages, Gregory the Great ο Ὁ μὲν ἱεράρχης εὐχὴν ἱερὰν tros, ut fieri adsolet, irritatus, ἐπὶ τοῦ θείου θυσιαστηρίου τελέ- σας, ἐξ αὐτοῦ τοῦ θυμιᾷν apéa- μενος, ἐπὶ πᾶσαν ἔρχεται τὴν τοῦ ἱεροῦ χώρου περιοχήν" ἀναλύσας δὲ πάλιν ἐπὶ τὸ θεῖον θυσιαστή- ριον, ἀπάρχεται τῆς ἱερᾶς τῶν ψαλμῶν μελῳδίας, συνᾳδούσης αὐτῷ τὴν ψαλμικὴν ἱερολογίαν ἁπάσης τῆς ἐκκλησιαστικῆς δια- κοσμήσεως. Dionys. Areop. de Eccl. Hierarch. c. 3, tom. i. p- 283, ed. Corderii. ¢ “ Hilarius quidem vir tri- bunitius laicus catholicus, ne- scio unde adversus Dei minis- morem qui tunc esse apud Car- thaginem cceperat, ut hymni ad altare dicerentur de Psalmo- rum libro, sive ante oblatio- nem, sive cum distribueretur populo quod fuisset oblatum, maledica reprehensione ubi- cumque poterat lacerabat,” &c. Augustin. 110. 11. Retractat. c. 11. p. 45, tom.i. edit. Benedict. e «* Hic constituit ut cL. Psal- mi David ante sacrificium psal- lerentur antiphonatim, quod ante non fiebat, nisi tantum recitabantur Epistole Pauli et SECT IT The preparatory Prayers. 21 selected anthems from the psalms, which he ap- pointed to be sung before the lessons‘; and the same practice was adopted in the church of Milan, and in most of the west. This anthem before the lessons was called Jntrottus in the Roman liturgy, Ingressa* in the Ambrosian, or that of Milan, and in the English church was formerly used under the name of Offictum", or Lntroit. It appears probable that some prayers likewise were used before and between the lessons, from a period of great antiquity. It will appear in the third section, that we may trace back the original of collects to the fourth century at least, in the western churches, and that it is not improbable that in the patriarchate of Alexandria they may be of still greater antiquity. To present an idea of the variety which, from the fifth or sixth century, pre- vailed in different churches, with regard to that part of the liturgy which preceded the lessons, I shall briefly state the substance of this part of the ancient liturgies. In the patriarchate of Alexandria, the service began with a prayer of thanksgiving’, fol- lowed by collects and petitions for the emperor of the east’, the patriarch or pope of Alexandria‘, and other objects. At Milan, in Germany, and probably Eccl. Officiis. Paris. 1624. g Miss. Ambros. fol. 1, &c. Sanctum Evangelium, et sic missze fiebant.” Auctor Libri Pontificalis in vita Coelestini. f « Coelestinus papa psalmos ad introitum missz cantari in- stituit : de quibus Gregorius papa postea antiphonas ad in- troitum missze modulando com- posuit.” Honorius in Gemma Anime, lib. i. c. 37, p. 1205 of Melchior Hittorp’s Collec- tion of writers de Divinis Cath. b Miss. Sar. fol. 13, et pas- sim. i Liturgia Basilii Coptica, apud Renaudot, Liturg. Orien- tal. tom. i. p. 2. Liturg. Marci, ibid. p. 131. i Liturgia Marci, p. 132. κ Liturg. Basil. p. 5. Marci, 133. 22 The holy Communion, or Liturgy. CHAP. Iv. Ireland, we find an anthem sung at the beginning’. This was followed by the form of A’y7ie eleéson, derived from the eastern church, and a long litany, in which the deacon directed the people to pray for many different objects, and the people responded”. This form was manifestly taken from the ancient practice of the eastern church also”. After the litany was concluded, the hymn Gloria in excelsis was sung, and the collect read. At Rome the same rite prevailed, except that the Gloria in ewcelsis was not sung when the litany was said. In the patriarchate of Constantinople, the introduction to the lessons contained a litany, (which was probably the original of the western litanies just alluded to°,) three anthems, and the celebrated hymn 77isagios", which was introduced into that liturgy in the time of the emperor Theodosius the younger, when Pro- clus was patriarch of Constantinople. In the churches of Gaul and Spain, the liturgy commenced with an anthem followed by the hymn Trisagios, in imitation of the eastern rite; after which the “ Song of the Prophet Zacharias,” begin- ning Benedictus, was sung, and a collect was re- peated by the priest before the lesson from the Old Testament‘. 1 Miss. Ambrosii. Gerbert, Vet. Liturg. Aleman. tom. 1. p- 293. O’Conor, Appendix to vol. i. of Catalogue of MSS. in Stowe Library, p. 41. ™ Miss. Ambros. fol. 63. 70. Antiq. Liturg. tom. iii. p. 307. O’Conor, Appendix, p. 41. ® Goar, not. 62, in Liturg. Chrysost. p. 123; see also p. 46. 64. Bona, Rer, Liturg. p. 337, &c. ° Goar, Liturg. Chrysostom. p., 64. P Ibid. p. 68, et not. 80. 4 Germanus, de Missa, ap. Martene, Thesaurus Anecdo- torum, tom. v. p. 92. Mar- tene’s Introduction, p. 85, &c. Le Brun, Explication de la Messe, &c. tom. iii. See Dis- sertation on Primitive Litur- gies, vol. 1, p. 159. SECT. I. The preparatory Prayers. 23 It thus appears that a very great variety pre- vailed in the introductory part of the ancient litur- gies during the ages which followed the council of Chalcedon, A.D. 451; and that the Roman intro- duction was used in comparatively a small portion of the world. In point of brevity, our own introduction to the reading of Scripture in the communion service may be regarded as approaching nearer to the primitive customs than perhaps that of any other liturgy now used. This introduction consists of the Lord’s Prayer and collect for purity; to which, in places where they sing, an anthem is prefixed. A custom prevails in the cathedral church of Worcester which is worthy of remark. There the morning prayer being concluded at an early hour, after an interval of time the communion service or liturgy begins with the litany. We have already seen, that the same order prevailed anciently in Italy, Germany, and Ireland; and that it derived its origin from the churches of the patriarchate of Constantinople. In the Roman liturgy this custom has long been relinquished; at Milan only is the litany repeated at the beginning of the liturgy during Lent. Goar and Bona agree that the litany continued to be used in this place till the ninth century in the west". The Lord’s Prayer and collect for purity had been long used by the English church in their pre- sent position, when the revision and reform of our offices took place in the reign of Edward the Sixth. They were found in the liturgy of Salisbury*, which ¥ Goar, Rituale Greece. p. lib. il. ce. 4. 123. Bona, Rer. Lit. p. 338. 5. Fol. 71, Miss. Sarisb. 24 The holy Communion, or Liturgy. CHAP. Iv. was revised and corrected by Osmund, bishop of that see about 1080. Whether they formed part of the liturgy in the time of that prelate we cannot determine, but certainly they had been long used before the time of Edward the Sixth. It was from the offices of the English church therefore, and not from any foreign source, that these prayers were derived. With regard to the antiquity of the col- lect for purity, we know that it is at least 900 years old; for it appears in a manuscript sacramentary of the tenth century, which was used in England’. The same collect appears in the sacramentary ascribed to Alcuin, a doctor of the Anglo-Saxon church, who was the friend of the emperor Charlemagne about the end of the eighth century. We have no means of ascertaining the period at which the Lord’s Prayer was first introduced into this part of the English liturgy. Certainly in pri- mitive times, while the ancient discipline of the church with regard to catechumens existed, the Lord’s Prayer could not have been recited at the beginning of the liturgy. The catechumens were those converts from heathenism who were under a course of discipline and instruction preparatory to the reception of the sacrament of baptism. The substance of the Christian faith was only communi- cated gradually to these persons in proportion as they were found fit to receive it. It was only after they had been for some time under instruction, when they had attained to the highest class, known by the name of “ competentes,” and were then immedi- ately to be baptized, that they were for the first * I allude to the sacramentary of Leofric, bishop of Exeter. 25 SECEs Τὸ The preparatory Prayers. time taught the Lord’s Prayer". The reason of this was, that the Lord’s Prayer was looked on by the primitive Christians as peculiarly their own” and it could only be used with propriety by those, who, by admission into the church by the sacrament of baptism, were entitled to call God their Father. It was termed “the prayer of the faithful,” and regarded as the most sacred and precious of all prayers. To have recited it therefore in any part of the service when the catechumens and heathen were present, would have been to make public a prayer which was purposely keep secret. But while the lessons were read,:and the sermon delivered, the catechumens, and even heathens, were allowed to remain in church”. The Lord’s Prayer could not therefore have been recited before the lessons in the primitive church. But when Christianity had prevailed, and infi- delity had by the grace of God become extinct within the limits of the Christian churches, the necessity of adhering to the discipline which sup- posed the existence of heathens, and of heathen § 9. ve, ‘ ~ ef ς Ort γὰρ πιστοῖς αὑτὴ ἡ - προσευχὴ προσΐῆκει, καὶ οἱ νόμοι " Προσευχῆς δὲ τύπον τοῖς μαθηταῖς, δεδωκὼς, προσέταξε λέγειν" ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. ταύτην δὲ τὴν προσευχὴν, οὐ τοὺς ἀμυήτους, ἀλλὰ τοὺς μυσταγωγουμένους διδάσκομεν᾽ οὐδεὶς γὰρ τῶν ἀμυήτων λέγειν τολμᾷ, πάτερ ἡμῶν ὃ ἐν τοῖς οὐρανοῖς, μήπω δεξάμενος τῆς υἱοθεσίας τὸ χά- ρισμα, κι τ. AX. Theodoret, He- retic, Pabular.. libi. ν. ¢. 28; p- 316, tom. iv. Oper. edit. Sirmond. Paris, 1642. See Bingham, Antiq. Ὁ. x. c. 5, τῆς ἐκκλησίας διδάσκουσι, καὶ TO προοίμιον τῆς εὐχῆς. ὁ γὰρ ἀμύητος οὐκ ἂν δύναιτο πατέρα καλεῖν τὸν Θεόν. Chrysostom, Hom. xix. al.xx.in Mattheum, p- 252, tom. vii. ed. Benedict. * Concil. Carthagin. iv. ec. 84. ““ Ut episcopus nullum pro- hibeat ingredi ecclesiam et au- dire verbum Dei, sive Genti- lem, sive hereticum, sive Ju- dzum, usque ad missam cate- chumenorum.” 26 The holy Communion, or Liturgy. CHAP. Iv. converts ceased. Hence we find, that in the eighth and ninth centuries many prayers were brought into the introductory part of the liturgy, which could not have been placed there in primitive times; and here in England, at length, even the Lord’s Prayer came to be repeated in this part of the service. At the first revision of the English liturgy in the reign of Edward the sixth, a form of intro- duction somewhat similar to the Roman was re- tained. After the Lord’s Prayer and collect for purity, the form of “ Lord have mercy upon us,” &c., or Kyrie eleéson, was repeated; and then followed the hymn Gloria in excelsis. At the next revision these last forms were omitted; and there is now no resemblance between the Roman introduction and our own. ‘The custom of the church of Worcester, already alluded to, resembles that of the eastern church during the fifth or sixth century, and was anciently used in many churches of the west. THE LORD’S PRAYER. Our Father, which art in Pater noster, qui es in cce- heaven, Hallowed bethy Name. 115, sanctificetur nomen tuum. Thy kingdom come. Thy will Adveniat regnum tuum. Fiat be done in earth, As it is in voluntas tua sicut in ccelo et in heaven. Give us this day our terra. Panem nostrum quoti- daily bread. And forgive us dianum da nobis hodie. Et our trespasses, As we forgive dimitte nobis debita nostra them that trespass against us. sicut et nos dimittimus debi- And lead us not into tempta- toribus nostris. Et ne nos in- tion; But deliver us from evil. ducas in tentationem. Sed li- Amen. bera nos a malo. Amen*. * Missale Sarisb. fol. 71. SECT. II. The Law. 27 THE COLLECT FOR PURITY. Almighty God, unto whom all hearts be open, all desires known, and from whom no Deus cui omne cor patet, et omnis voluntas loquitur, et quem nullum latet secretum ; secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and thy holy name; through Christ our Lord. Amen. purifica per infusionem Sancti Spiritus cordis nostri; ut te perfecte diligere, et Per Christum Dominum nostrum. Amen’Y, cogitationes digne Jaudare mereamur. worthily magnify SECTION II. THE LAW. This part of our liturgy may be traced to the apostolic age. We know from scripture that the law and the prophets were read in the synagogues‘, and that our Lord himself read from the book of Isaiah in the synagogue of Nazareth on the sabbath day’. There can be no doubt that from the Lord and his apostles, the whole church received the custom of reading the scriptures in their public assemblies. When the gospels, and the epistles of the holy apostles were written, they also were read as canon- ical scripture in the church, after the law and prophets. We find this custom mentioned by Justin Martyr in the second century®. Tertullian, at the end of the same century, speaks of the reading of scriptures in the church*; and in one place more Υ Ibid. MS. Leofr. fol. 213. Alcuin. Liber Sacrament. c. i. Pacts kM. to. XV, ΟἿ. > Luke iv. 16. &c. © Justin, Apolog. i. ed. Thirlby, p. 97. 4 « Coimus ad literarum di- vinarum commemorationem ; si quid presentium temporum qualitas aut preemonere cogit, aut recognoscere. Certe fidem sanctis vocibus pascimur, spem erigimus, fiduciam figimus,” &c. Apolog. c. xxxix. p. 31, ed. Rigalt. 28 The holy Communion, or Liturgy. CHAP. Iv. especially, he seems to tell us that the law and the prophets were read in Africa before the epistles and gospels®. Towards the end of the third, or beginning of the fourth century, the author of the Apostolic Constitutions represents the liturgy of the eastern church as beginning with the law of Moses‘. In the fourth and fifth centuries we find that all churches read some portion of the Old Testament before they read the New Testament. Thus Basil, archbishop of Ceesarea, refers in one of his homilies to the lessons that were read that day, which were from Isaiah, Psalms, Acts, and Matthew®. Chrysostom speaks of the prophets and apostles being read”. We learn from Augustine, that the lesson from the epistles was sometimes preceded by one from the prophets‘. In the Gallican church, the epistle and gospel were always preceded by a lesson from the prophets or Old Testament. The same may be said of the Spanish or Mosarabic church, where to this day a © “ Legem et prophetas cum Evangelicis et Apostolicis lite- ris miscet (ecclesia) et inde potat fidem.” Tertull. de Pree- Script. Ὁ. oo. ' f Μέσος δ᾽ ὁ ἀναγνώστης ἐφ᾽ ὑψηλοῦ τίνος ἑστὼς, ἀναγινω- σκέτω τὰ Μωσέως καὶ ᾿Ιησοῦ τοῦ Navi), τὰ τῶν κριτῶν καὶ τῶν βασιλέων, τὰ τῶν παραλειπο- μένων καὶ τὰ τῆς ἐπανόδου" πρὸς τούτοις τὰ τοῦ ᾿Ιὼβ) καὶ τοῦ Σο- λομῶνος, καὶ τὰ τῶν ἑκκαίδεκα προφητῶν. ἀνὰ δύο δὲ γενομέ- ’ ΄ e/ / VWV AVAaAYVOOUATWY, ETEPOC eG, τοὺς τοῦ Δαβὶδ Ψψαλλέτω ὕμνους, καὶ 0 λαὸς τὰ ἀκροστίχια ὑπο- ψαλλέτω. μετὰ τοῦτο αἱ πράξεις αἱ ἡμέτεραι ἀναγινωσκέσθωσαν, καὶ ἐπιστολαὶ Παύλου---καὶ μετὰ ταῦτα διάκονος ἢ πρεσβύτερος ἀναγινωσκέτω τὰ εὐαγγέλια--- καὶ ὅταν ἀναγινωσκόμενον ἢ τὸ εὐαγγέλιον, πάντες οἱ πρεσβύ- τεροι, καὶ οἱ διάκονοι, καὶ πᾶς ὁ λαὸς στηκέτωσαν μετὰ πολλῆς ἡσυχίας. Apost. Const. lib. 1]. c. 57, p. 261, ὅδ: tom. i ΟΞ telerii Patr. Apost. ed Clerici. 8. Basil, Hom. in Sanct. Bap- tisma, xiii. p. 114, tom, i, Oper. ed. Garnier. h Chrysost. Hom. de David. et Saul. ii. p. 770, tom iv. ed. Benedict. 1 August. Sermo xlvii. “ Lec- tio prima prophetica quid no- bis commendaverit, me com- memorante recolite,’ p. 268, tom. v. ed. Benedict. See also the passage cited above, vol. i. p. 186, note ἢ. The Law. 29 SECT. II. lesson from the prophets is always read before the epistle’. The Ambrosian liturgy, or the liturgy of Milan, still retains the same custom. The churches of the patriarchate of Constantinople frequently read lessons from the law and prophets and psalms, before the epistle and gospel. So it is also amongst the Monophysites, who have held the patriarchates of Antioch and Alexandria since the fifth century‘. The church of England always reads a portion of the law of Moses before the epistle and gospel. There are two things worthy of remark in this reading of the law according to the English liturgy. First, that the matter of it is invariable, being al- ways taken from the twentieth chapter of Exodus, and comprising the commandments of God, which he delivered on Mount Sinai. [0 is from this cir- cumstance that it is commonly known by the name of the “Ten Commandments;” a name which, though very proper, yet tends sometimes to make people forget that it is properly a lesson from the Old Testament. Secondly, this lesson from the law is divided into short verses, or capitula, each of which is followed by a response. There is nothing contrary to the canons or the customs of the church in appointing one portion of scripture to be read continually. During the pri- mitive ages the scriptures were read in course in j See Dissertation on Primi- tive Liturgies, vol. i. p. 159. iS. ‘<< Orientales Christiani Gree- corum exemplo, plures Sacre Scripturee lectiones in Liturgia celebrant, et in quibusdam die- bus aut solemnibus festis, le- gunt primo caput aliquod ex Veteri Testamento, et ex Pro- phetis, Psalmi semper interpo- nuntur, nec in numerum ve- niunt. Sed in singulis Litur- giis fiunt lectiones ex Epistolis Pauli, et ex Catholicis.” Re- naudot, Collect. Oriental. Li- turg. tom. i. p. 530, v. tom. 11. p. 68. 30 The holy Communion, or Liturgy. CHAP. Iv. the church, according to the directions of the bishop. Afterwards, particular books were read at parti- cular seasons. It was some time before any special lessons were appointed for each Sunday or other feast-day. When a particular portion of scripture was selected by the church, and annexed perpetually to the office of a particular day, it might by the same authority have been annexed to many offices, or to all. We find, in fact, that in a liturgy of the Irish church there was only the same epistle and gospel for every day in the year’. If the Irish church used the same epistle and gospel continually, the English church may likewise very well use the same lesson from the law. We also learn from Le Brun, that there is reason to think that in the church of Malabar in India, the same gospel and the same epistle were almost always used”. In the office for the communion of the sick, the church of England acts again on the same principle. Here an epistle and gospel are prescribed, which never vary. It will not be denied that the church of England has exercised a sound discretion in the selection which she has made from the law, for the continual admonition of her children. We here listen to that moral Jaw to which God required obedience from the beginning of the world"; and which was conti- in the monastery of Bobio, a thousand years after his death, ' Dr. O’Conor says, that in the ancient Irish missal ‘‘ we find no selection of epistles or gospels. Here is only the Epistle of St. Paul to the Co- rinthians, and the Gospel of St. John, c. 6, which in pa- rallel expressions record the institution of the eucharist ... Neither does St. Columbanus’s missal, which was discovered and is now in the Ambrosian library, contain the selections for the Sundays of the year.” Appendix to vol. i. of Catalogue of Stowe MSS. p. 45. ™ Le Brun, Explication de la Messe, tom. vi. p. 487. n ἐς Deus primo quidem per naturalia preecepta, que ab ini- The Law. 31 SECT. Il. nued under the Mosaic dispensation, to receive ex- tension and augmentation by the advent of God in the flesh, and to remain binding on all Christians to the end of the world®. I have to remark, secondly, on the division of this lesson into short verses or little chapters, and on the responses which follow them. In the pri- mitive church nothing was more common than to vary the reading of scripture by short prayers, or by responses and anthems from the Book of Psalms. In the patriarchate of Alexandria, it was customary at the beginning of the fifth century to repeat a collect after each psalm in morning and evening prayers’. In other churches, as those of Asia and Phrygia, the psalms and lessons were read alter- nately‘. Thus it was in the church of England at the period when our liturgy was revised. In the liturgies", and offices for morning and evening prayer as used before that time, we find lessons, sometimes long and sometimes short, followed by responses. The offices of morning prayer, especially, contained lessons which were frequently not above one or two verses long, and each of which was fol- lowed by a response *: so that a chapter was divided tio infixa dedit hominibus, ad- monens eos, id est per Decalo- gum, (que si quis non fecerit non habet salutem,) nihil plus ab eis exquisivit.” Irenzeus adv. Heres. lib. iv. c. 15. p. 244, ° “Tn quam vitam pre- struens hominem, Decalogi quidem verba ipse per semet- ipsum omnibus similiter Domi- nus loquutus est; et ideo simi- liter permanent apud nos, ex- tensionem et augmentum, sed non dissolutionem accipientia per carnalem ejus adventum.” Irenzeus, lib. iv. c. 16, p. 247. P Cassian, Institut. lib. ii. c. 0. ὅσο; 4 Canon 17. Concil. Laodi- cen. Περὶ τοῦ, μὴ δεῖν ἐπισυν- ἄπτειν ἐν ταῖς συνάξεσι τοὺς ψαλμοὺς, ἀλλὰ διὰ μέσον καθ᾽ ἕκαστον ψαλμὸν γίνεσθαι ἀνά- γνωσιν. Bevereg. Pandecte, tom. i. p. 460. t Miss. Sarisb. fol. 35, 36. 94, 5. Brev. Sarisb. fol. 3, &c. 32 The holy Communion, or Liturgy. CHAP. 1V. into many little portions and lessons, just as our lesson from the law is. Originally this custom of dividing the lessons by responses, was introduced to cause an agreeable variety ; that the alternate repetition of lessons and psalms, and prayers, might relieve the mind, and enable it to proceed through the offices of devotion with greater ease and pleasure. It is no less true, that this custom was afterwards abused so as to cause an interruption in the reading of scripture. In the church of England, however, the abuse was put an end to at the Reformation ; for though the ancient system of varying the lessons by singing psalms and hymns, was retained in the morning and evening prayer, it would be impossible to main- tain with any semblance of reason that it interrupts the reading of scripture: and although in the pre- sent instance the lesson from the law is divided into several parts by responses, yet the weight and importance of each part affords ample room for a separate meditation and prayer. In the primitive church the lessons were read from the pulpit, or ambon, and in many places the custom has remained to the present day, especially in the patriarchate of Constantinople. According to Martene, the lessons are read from the pulpit in many of the churches of France‘. In the church of Rome the gospel was always read from the pulpit °; though there is no direction about it in the modern missal. Pope Cyprian, bishop of Carthage in the third century, speaks familiarly of the lessons being read from the pulpit’. The lessons were at first ‘ Martene de Antiq. Eccl. 384.) Speaking of Celerinus, Hit. fib. 1.¢. 4, art. 4. whom he had appointed a u Bona, 374. reader, he says, “" Hunc ad nos, ‘ Cyprian, Epist. 39. (al. fratres dilectissimi, cum tanta The Law. 90 SECT. II. read by any one appointed by the bishop, but it was soon found expedient to set apart particular persons for this office, and thus began the eccle- siastical order of readers. From the writings of Cyprian, we find this order completely established at Carthage so early as the third century, and it may have existed in many other places about the same time. Certainly it appears that in the fol- lowing ages there were regular readers in all parts of the world”. These persons were of course well instructed and fitted for their office. In the church of Constantinople the reader, or ἀναγνώστης, accord- ing to the ancient usage, still reads the lessons which precede the gospel*. In the Roman church this has long fallen into disuse, the duty of reading the epistle having devolved on the sub-deacon since the eighth or ninth century’. The lessons were always read from the pulpit in cathedral and col- legiate churches in England’, and in the injunctions of king Edward the Sixth, a.p. 1547, we find a direction that the epistle and gospel shall be read “in the pulpit, or in such convenient place as the people may hear the same*.”. The Decalogue being a lesson also, would probably have been included Domini dignatione venientem * Goar, Rituale Greecum, »... quid aliud quam super p. 128, 129. 57. pulpitum, id est super tribu- Y Bona, Rer. Lit. lib. ii. c. 7, nal ecclesize oportebat imponi, p. 373. ut loci altioris celsitate sub- nixus, et plebi universe pro honoris sui claritate conspi- cuus, legat preecepta et evan- gelium Domini, que fortiter ac fideliter sequitur?” p. 77, Epist. edit. Fell. “ Bingham, Antiquities, book 111. ὁ: δ; VOL. II. 2 “ Tncepta vero ultima ora-~ tione ante epistolam, subdia- conus per medium chori ad legendum epistolam in pulpi- tum accedat. Et legatur epi- stola in pulpito omni die Do- minica,”’ &c. Miss. Sar. fol. x. * Sparrow's Collection of Articles, &c. p. 7. D 34 The holy Communion, or Liturgy. CHAP. Iv. in this direction, had it been at that time read in the English liturgy; but the reading of the law was not re-established for some years afterwards. I have observed in the monuments of the Eng- lish liturgy, an example of the celebration of the communion, which may remind us of this first part of our liturgy at present. On the eve of Pente- cost °, the office began with the Lord’s Prayer, after which different persons read lessons from the law of Moses without titles, that is, without naming the books from which they were taken. Hach lesson was followed by a response and collect; then, after some intermediate rites, the collect, epistle, and gospel were read. In the same manner our office begins with the Lord’s Prayer and collect for purity, proceeds to lessons or capitula from the law, read without titles, each followed by a response, and then comes to the collect, epistle, and gospel. A portion of the Decalogue was read in the church of England in Lent, beginning thus: LECTIO LIBRI EXODI. God spake these words— Hee dicit Dominus Deus. Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. Thou shalt do no murder. Thou shalt not commit adul- tery. Thou shalt not steal. Thou shalt not bear false wit- ness against thy neighbour. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, Honora patrem tuum et ma- trem tuam, ut sis longzevus super terram, quam Dominus Deus tuus dabit tibi. Non oc- cides, non meechaberis, non furtum facies, contra proximum tuum falsum non loqueris testimonium, non concupisces domum proximi tui, nec desi- derabis uxorem ejus, non ser- vum, non ancillam, non bo- vem, non asinum, nec omnia b> Miss. Sarisb. fol. 94, 95. SECT. III. Antiquity of Collects. 35 nor his servant, nor his maid, que illius sunt,—in omni loco nor his ox, nor his ass,nor any in quo memoria fuerit nominis thing that is his. mei °. The lesson was followed by a response which is not unlike our own. Lord have mercy upon us, Miserere mei Domine, quo- and incline our hearts to keep niam infirmus sum, sana me this law. Domine 3. SECTION III. THE COLLECTS. The collects of the communion may be divided into three classes: first, the collects for the king; secondly, the collects for the day; and, thirdly, other occasional collects. Before I consider these classes in detail, it may be expedient to consider the antiquity of the custom of using any collects in this place, namely, before or between the lessons, and therefore in that part of the liturgy which all persons, whether believers or not, are permitted to attend. I have, however, already considered this subject at large in the beginning of the last chapter, and nothing more will now be requisite than to recapitulate what has been there said. It seems that collects have been repeated before and between the lessons of the liturgy in the patri- archate of Alexandria, at least from the time of Athanasius, who appears evidently to allude to them; they are mentioned by Cassian, who lived in the following (fifth) century, and have been conti- nually used since, both in the liturgy, and the offices of morning and evening prayer. The use of collects is traced back to the latter part of the fourth cen- © Miss. Sarisb. fol. 42. Tid: m2 36 The holy Communion, or Liturgy. CHAP. Iv. tury in Africa, and it is likely that they may be as ancient in the patriarchate of Rome, that is, in the southern half of Italy and Sicily, because they are found in Roman sacramentaries of the fifth century. In Britain they have been used as at present for more than twelve hundred years, having been intro- duced by Augustine, first archbishop of Canterbury; and in Ireland we may probably trace back their origin to the time of Patrick. No collects like ours ‘are found in the oriental liturgies of Antioch, Jeru- salem, Ceesarea, and Constantinople. COLLECTS FOR THE KING. In the liturgy of the orthodox of Alexandria there were petitions for the king and church before the reading of the lessons*. The liturgy of the Irish church also, in the sixth or seventh century, contained a collect for the king amongst several others which occurred before the epistle’. In the ‘church of England, however, before the reformation, no collect for the king was appointed to be said at this place, although several others, amounting some- times to seven, were repeated*: and it certainly appeared right that there should be a special prayer for the king, on whom, under God, the church depends for protection and for peace; and accord- ingly, in the reign of Edward the Sixth, collects for the church and king, or the king and people, were introduced into this part of the liturgy. Ina gene- ral synod of the church of Scotland, a.p. 1225, it was commanded that five collects should be always said, the first of which was to be for the church, © Liturgia Marci, Renaudot, tive Liturgies, vol. i. p, 182. Liturg. Oriental. tom. i. p. 132. § Missale Sarisb. fol. 10. 72. Γ See Dissertation on primi- SHCT. ἘΠῚ Collects for the King. 37 and the second for the king"; and the collect ap- pointed for this purpose was that which in after- times was altered into the second collect for the king in the English liturgy. In the churches of Lyons, Vienne, Tours, Rouen, and all the other principal churches of France, in former ages, the collect of the day was immediately followed by prayers termed /auds, which were short petitions in the form of a litany for the king, queen, bishops, judges, army ', &c. which were also found in the an- ᾿ cient German liturgy’. The same custom is said to have prevailed formerly at Rome, and even so far back as the time of Gregory the Great, a.p. 600 *. If any thing were wanting to shew the propriety of our collect for the king in this place, these would be sufficient warrants for our practice. In our liturgy the collect is preceded by the words “Let us pray.” In primitive times the deacon generally made this proclamation, and he not only directed the people to pray, but informed them what they were to pray for. Thus, in the liturgy of the orthodox of Alexandria, the prayer which corre- sponds to our collect for the king was thus intro- duced. The deacon proclaimed aloud, “Pray ye for the emperor,” on which the whole people prayed » Concil. Provinciale Scoti- can. cap. 70. ‘‘ Sacrae Synodi Regina et eorum Filiis, scilicet, ‘Deus in cujus manu corda approbatione salubriter duxi- mus statuendum, ut per dice- cesim nostram in celebratione missarum, preeterquam in festis duplicibus, dicantur quinque collect, una de pace ecclesiz, scilicet, ‘ Ecclesiae tuze queesu- mus Domine preces,’ &c. alia pro Domino nostro Rege et sunt Regum.’” Wilkins, Con- cilia, tom. i. p. 617. i Martene de Antig. Eccl. Rit. lib. 1.6.0... ὅτ: τὴν. 968: 1 Goldastus, Alamann. An- tiq. tom. 11: pars 2, p. 175. Kk Bona, Rer. Lit. lib. ii. Ὁ. 5, § 8, p. 358. 38 The holy Communion, or Liturgy. CHAP. Iv. three times, crying aloud, “ Lord have mercy upon him.” And then the priest or bishop summed up or collected their devotions in the following collect, to which all the people responded Amen’, “Q Lord God our Governor, Father of our Lord “God and Saviour Jesus Christ, we pray and beseech “thee to preserve our emperor in peace, strength, “and righteousness. O Lord, subdue before him “every enemy and foe; take thine arms and shield, “and arise to help him. O Lord, grant him victory, “that he may have a peaceful mind towards us and “thy holy name; that so, in the tranquillity of his “days, we may lead a calm and quiet life, in all “piety and godliness; through the grace, mercy, “and love of thy only-begotten Son. Through “whom, and with whom, to thee, and the most “holy, good, and life-giving Spirit, be glory and “ dominion now, and ever, and world without end.” In the very ancient liturgy of the monophysites of Alexandria, which bears the name of Cyril, we find in the Anaphora, or solemn prayers, which include the consecration, forms which were probably the originals of those now cited™. But it is suffi- cient to have directed the attention of the reader to this; to cite them in this place would be incon- venient. Some expressions in our collects for the king are found in ancient prayers of the English church. Almighty and_ everlasting Deus, in cujus manu sunt God, we are taught by thy corda Regum, qui es humilium holy word, that the hearts of consolator, et fidelium forti- kings are in thy rule and go- tudo, et protector omnium in ' Liturgia Marci, p. 132. m Liturgia Cyrilli, Renaudot, Renaudot, Lit. Oriental. Lit. Oriental. tom. i. p. 41. SECT. III. vernance, and that thou dost dispose and turn them as it seemeth best to thy goodly wisdom: we humbly beseech thee so to dispose and govern the heart of NV. thy servant our king and governor, that in all his thoughts, words, and works, he may ever seek thy honour and glory, and study to preserve thy people committed to his charge, in wealth, peace, and godliness, Grant this, &c. Collects for the Day. 39 te sperantium, da Regi nostro N. et Regine nostra N. popu- loque christiano, triumphum virtutis tuze scienter excolere, ut—semper rationabilia me- ditantes, quee tibi placita sunt, et dictis exequantur et factis”. ut plebem sibi commissam, cum pace propitiationis, et vir- tute victoric, feliciter regere, mereatur®. COLLECTS FOR THE DAY. What has been already remarked with regard to the antiquity of collects as used in this part of the liturgy, applies to the collects of the day. It is only in the church of Alexandria, and in the west, that collects ever appear to have been used in this place in primitive times. There is nothing like our col- lects in the Oriental, Greek, and Russian liturgies at the present day. The church of England, how- ever, has now for above 1200 years used collects in the place which our liturgy assigns to them. Au- gustine, first archbishop of Canterbury, brought the sacramentary of Gregory the Great into England, and that sacramentary prescribed collects at this place. In Ireland they may have been used at an earlier period; for Patrick probably brought the primitive Roman liturgy thither ; and Columbanus, in the sixth century, appears to have recited several collects in this part of the liturgy’. n Missale Sarisb. Commune, fol. 26. ° Benedictio super Regem noviter electum, MS. Leofr. Exon. P Agrestius objected to this 40 The holy Communion, or Liturgy. CMAP, ιν, The antiquity of the colleets themselves which we use is generally very great. They have been read in the liturgies of the ehureh of Ingland from the most remote period. Not only do we find them in the liturgies of the English echureh before the reformation’, but in those of the Anglo-Saxon chureh long before the conquest". Most of these collects can, in fact, be traced back to the very be- ginning of the Anglo-Saxon chureh ; and by that chureh they were originally derived from the liturgy of the Roman patriarchate in primitive times". We are thus in many instances enabled to trace them back to the fifth century, So that our collects, with some exceptions, have been used for fourteen hun- dred years in the church of God; and their origin lies in the distant glory of primitive Christianity. Only one collect is appointed at this place in each distinct office for Sundays or other holydays in the Knglish ritual; but the number in practice may sometimes be enlarged. Besides the collect for the king, and that of the day, it is sometimes necessary to repeat others. Tor instance, in Advent and Lent a collect is appointed to be said during the whole season after the collect of the day. ‘Thus three or four collects may sometimes be said at this place. On Good Friday five collects are appointed to be said, videlicet, one for the king, three for the day, and one for Lent. It appears that several other collects may also be added. custom in the synod of Ma- " As inthe ΜΒ, of Leofric, tiscon, A.D, 624. See vol. i. Bp. of Exeter, Ῥ. 182. * In the sacramentaries of " As in the Missale Saris- Gregory, a... 590, Gelasius, buriens, Hereford, Mboracens. 494, Leo, 483, sEcT. 11. Antiquity of occasional Collects. 41 OCCASIONAL COLLECTS. It is permitted by the rubric of the English liturgy to use one or more of six collects after those of the communion. These six collects are placed at the end of the liturgy or communion office. They are preceded by the following rubric: “ Collects to “be said after the offertory, when there is no com- “munion, every day one or more; and the same may “te said also, as often as occasion shall serve, after “the collects of morning or evening prayer, commu- “nion, or litany, by the discretion of the minister.” The second of these collects was formerly used as a special prayer for those who were about to enter on a journey’. This induces me to notice an ancient custom of many of the western churches. In the time of war or tumult, famine or pestilence, storms or rain, or any other evil ; whenever calamities were to be specially deprecated, or blessings specially implored, appropriate collects were added to the communion-service at this place. ‘This custom is mentioned in an ancient ritual of the church’ of Soissons in France, where it is remarked, that “only one collect is said at communion, contrary to “the custom in many other places, unless some com- “memoration of a feast is to be made; or, urged by “necessity, we cry to God for peace, or fine weather, “or for rain, for the sick, or for those that are going “on a journey, or other things of the same kind*.” ‘ Miss. Sarisb. commune, mam collectam ullam aliam fol. xxx. Gelasii Sacramen- dicere, sicut multis in locis tarium. Muratori, Lit. Vet. plures consueverunt, nisi fe- Rom. tom. i. p. 703. cerimus memoriam de festo ali- “**Admagnammissam num- cujus sancti, vel octave, vel quam consuevimus post pri- necessitate agente, clamaveri- 42 The holy Communion, or Liturgy. CHAP. Iv. The same custom prevailed in England, as appears by the liturgy of the church of Salisbury” and others, and is worthy of commendation. We find the principle of this custom adopted in the English ritual at this day, since several collects of the same kind are appointed to be said after the collects of morning or evening prayer, or before the two last prayers of the litany. SECTION IV. THE PROPHECY OR EPISTLE. During the early ages of the church, the lesson which is now ordinarily designated as the epistle, was more generally known by the appellation of “the apostle.” We find it generally called by this name in the ancient liturgies and the writings of the Fathers. Thus Augustine often speaks of it’; and in the sacramentary of Gregory the Great it is said, “the apostle follows*,’ meaning the epistle or apostolical writing is then read. In the patri- archate of Constantinople, where ancient customs have been preserved more perfectly than any where else, the epistle is called “ the apostle” to this day’. In the west this lesson has however long been mus ad Deum, pro pace vide- licet, aut aeris serenitate, pro pluvize postulatione, pro infir- mis, pro iter agentibus, et aliis hujusmodi, pro quibus sancta mater ecclesia orare consuevit.”’ Rituale MS. Eccl. Suessionens. citat. a Martene, De Antiq: Eccl. “Rit! Wo. c. 4, art. 3, p. 362. ’ Miss. Sar. commune, fol. 22. 24. 33, δε. “ “ Apostolum audivimus, psalmum audivimus, evange- lium audivimus, consonant om- nes divinze lectiones ut spem non in nobis sed in Domino collocemus.” Sermo 165, de Verbis Apost. (alias 7,) p. 796, tom. v. Oper. ed. Benedict. See also Sermo 176, (alias 10,) Dp: Oo. * Sequitur apostolus.” Me- nard. Sacram. Gregorii, p. 2. 5 Liturgia Chrysost. Goar, Ρ. 68. SECT. IVs 483 The Prophecy or Epistle. known by the name of “ the epistle,” being most commonly taken from the epistles of St. Paul. In the church of England this lesson of scripture is taken not only from the epistles of the holy apostles, but sometimes from their acts, and occa- sionally from the prophets. Thus we retain the custom of the church of God, which “ mingled the “law and the prophets with the writings of the “ evangelists and apostles*.” During the early ages of the church, the apostle or prophet was generally read by a special reader from the ambon, or pulpit, which stood in the middle of the church amongst the faithful*. The church of Constantinople and the other eastern churches still retain the ancient custom of employing a reader for this office’. The church of Rome abandoned it about the eighth or ninth century, when it became the office of the sub-deacon to read the epistle’. Weare blamed by Schultingius for permitting it to be read by the priest*, but it is only read by the officiating minister when no assistant is present: and we might with as much reason blame the church of Rome for permitting the sub-deacon to read the epistle, of which there is no trace in primitive times: but it is in truth a matter of little importance. z Tertullian. de Przescript. Heretic. c. 36. 4 See Apost. Const. lib. ii. c. 57, quoted above, page 28. note £, Περὶ τοῦ, μὴ δεῖν πλέον τῶν κανονικῶν Ψαλτῶν, τῶν ἐπὶ τὸν ἄμβωνα ἀναβαινόντων, καὶ ἀπὸ διφθέρας ψαλλόντων ἑτέ- ρους τινὰς ψάλλειν ἐν ἐκκλησίᾳ. Canon. 15. Concil. Laodicen. “ Quid aliud quam super pul- pitum id est super tribunal ec- clesiee oportebat imponi ut... legat preecepta et evangelium Domini,” ὅς. Cypr. Ep. 39, (alias 34,) p. 77. Epist. ed. Fell. See also Bingham, An- tiquities, &c. book vill. c. 5, § 4, p. 293. > Goar, Rituale Greece. not. 93, in Chrysost. Liturg. p. 129. ¢ Bona, Rer. Liturg. lib. ii. c. 6, p. 365. ¢ Schultingius, Bibliotheca Ecclesiastica, tom. iv. pars 2, p. 135. 44 The holy Communion, or Liturgy. CHAP. Iv. It was the ancient custom of the church of England to read this lesson from the pulpit*. When no other clergyman was present who could read the epistle, the priest himself read it at the right or south corner of the holy table, which thence obtained the appel- lation of cornu epistole. The injunctions of king Edward the Sixth, in 1547, appoint the epistle to be read in the pulpit or in some convenient place‘; and in the injunctions of queen Elizabeth, we find that a special reader, entitled an “ Epistler,” was to read the epistle in cathedral and collegiate churches, vested in a cope*. Before noticing the particular passages of scrip- ture which have been selected for this lesson, it is worthy of remark, that, in the only liturgy of the ancient Irish church now in existence, there is only one portion of scripture appointed for the epistle, which was to be read every day". In the first ages of the church (as has already been observed) there were no selections from the scriptures for special occasions. The books of scripture were read in number and quantity according to the direction of the bishop. In after-times particular books or Jessons were read at particular seasons’; and it is said that © Miss. Sarisb. fol. x. ‘‘In- cathedral of Durham, and in cepta vero ultima oratione ante epistolam : subdiaconus per medium chori ad legendum epistolam in pulpitum accedat. Et legatur epistola in pulpito omni die Dominica,” &c. On Sundays and principal feast days it was read in the pulpit, on other days it was read at the step of the choir. f Sparrow’s Collection of Articles, &c. p. 7. & Sparrow, p. 124. In the some other churches, the epi- stle is still read by a particular reader or “ epistler.”’ 4 O’Conor, Append. to vol. i. of Catalogue of MSS. at Stowe, p- 40. i“ Meminit sanctitas vestra Evangelium secundum Johan- nem ex ordine lectionum nos solere tractare ; sed quia nunc interposita est solemnitas sanc- torum dierum, quibus certas ex evangelio lectiones oportet in SECT. IV. 45 Antiquity of the Epistles and Prophecies. Jerome made a selection of lessons for every holy- day in the year, which he collected in a book en- titled “Comes,” and this book, it is said, was brought into use in the Roman church’; but the tradition is very doubtful®. The proclamation of the title of the books before the lesson began, was very common in early times. It was generally made by the person who was about to read. The deacon first directed the people to be silent and attentive’ Almost all the lessons now read as epistles in the English liturgy have been appointed to their present place, and used by the church of England for many ages. They are found in all the liturgies of the English church used before the revision of our offices in the reign of Edward the Sixth, and they also appear in the monuments of the English li- turgy before the invasion of William the Conqueror. It is in fact probable that they are generally as old as the time of Augustine, Α. Ὁ. 595; since we find that the most ancient lectionaries of the early church of Rome contain nearly the same selections, and therefore Augustine probably brought these ecclesia recitari, quee ita sunt annue,utaliee esse non possint ; ordo ille quem susceperamus, necessitate paululum intermis- sus est, non amissus.” Augus- tin. Prolog. Tractat. in Epist. Johan. tom. iii. pars 2, p. 820, ed. Benedict. Concil. Toletan. iv. ὃ. 17, A. D. 633, appoints the Apocalypse to be read be- tween Easter and Pentecost. See Bingham, Antiq. book xiv. c. 3, § 3, p. 678, ὅς. } Bona, Rer. Liturg. lib. 1]. c. 6, p. 363. k It only appears in the pages of Micrologus, Berno, and Hugo 4a 8. Victore, writ- ers of the 12th and 13th cen- turies. 1 This is mentioned by Chrys- ostom, Hom. xix. in Act. A- post. cited by Bingham, book xiv. c. 8, ὃ 8. It is also al- luded to by Ambrose, see the quotation in note’, p. 128, vol. 1. and by Cyril of Alexan- dria, de Adorat. in Spiritu et Verit. p. 454, tom. 1. lib. xiii. 46 The holy Communion, or Liturgy. CHAP. Iv. selections into use in England. In this view, the lessons entitled epistles in our liturgy have been used for above twelve hundred years by the church of England™. We must consider this more as a subject of interest and pleasure than of any great importance, since “all scripture is given us by inspi- “ration of God, and is profitable for doctrine, for “ reproof, for correction, for instruction in righteous- “ness.” Yet we may remark, that the extracts read from the epistles are generally devotional and practical, and therefore best adapted for ordinary comprehension and general edification. In the Roman liturgy anciently, a psalm was sung after the epistle which was called Giraduale’, and is still used. This was followed by Alleluia, except from Septuagesima to Kaster®. In the churches of Gaul and Spain the graduale was not used’, and the church of England at the revision of her liturgy omitted it likewise. The origin of the gradual, though its present place in the Roman mis- sal is not, in my opinion, the place which it origin- ally occupied, is to be traced to a greater antiquity than liturgical writers have generally thought “, m T have endeavoured to trace the antiquity of the epi- stles in chap. il. to which I beg to refer the reader for fur- ther information. Ὁ The psalm or portion of a psalm, sung after the epistle, was always entitled gradual, from being chanted on the steps (gradus) of the pulpit. When sung by one_ person without interruption, it was called tractus, when chanted alternately by several singers, it was termed responsory. See Le Brun, Explication de la Messe, tom. 1. p. 205. ° See Bona, Rer. Liturg. lib. 11. cap. 6, p. 869. ? Concil. Toletan. 4, can. 12. “In quibusdam quoque His- paniarum ecclesiis laudes post Apostolum decantantur, prius- quam evangelium preedicetur ; dum canones precipiunt post Apostolum non laudes, 566 evangelium annuntiari,” &c. forbidding the custom. a The gradual has been ascribed to Celestinus and SECT. IV. 4.7 Antiquity of the Gradual. In the apostolic and following ages, many lessons were read in the liturgy, and amongst these was frequently one from the book of Psalms. Thus we find from the Apostolical Constitutions that the eastern church in the third or fourth century, read lessons from scripture at their assemblies in this order. The law, prophets, psalms, epistles, and gos- pels’. The psalm was therefore one of the lessons. In the west we find Augustine in the fifth century considering the psalm as a lesson. “ We have “heard,” said he, “the apostle, we have heard the “psalm, we have heard the gospel; all the divine «lessons agree®.” In another sermon he says, “ We “have heard the first lesson from the apostle, .... “then we have sung a psalm,.... after this came “the lesson from the gospel; these three /essons we “will discourse upon, as far as time permits ‘” Ambrose says, “ When the psalm is read, it causes silence by its own means ".” It appears, therefore, that the gradual was anciently looked upon as a lesson from scripture even when it was sung; and if we regard it as a lesson, 1 see no reason to con- sider it less ancient than the epistle or the gospel hee evangelica lectio... Has tres lectiones, quantum pro Gregory the Great, bishops of Rome. Bona, Rer. Liturg. lib. ii. c. 6, p. 867. See also Le Brun, Explication de la Messe, &c. tom. i. p. 204, &c. τ Apost. Const. lib. 11. cap. 57, cited above, p. 28. δ “ Apostolum audivimus, psalmum audivimus, evange-. lium audivimus, consonant om- nes divinee lectiones.” Sermo 165, de Verb. Apost. tom. Vv. ed. Benedict. p. 796. t « Primam lectionem audi- vimus Apostoli. . . . Deinde cantavimus psalmum.. . post tempore possumus, pertracte- mus,” &c. Augustin. Sermo 176, de Verb. Apost. tom. v. ed. Benedict. p. 839. u “Quantum laboratur in ecclesia ut fiat silentium cum lectiones leguntur? Si unus loquatur obstrepunt univers! : cum psalmus legitur ipse sibi est effector silentii. Omnes lo- quuntur, et nullus obstrepit.” Ambros. Pref. in Psal. i. p. 741, tom.i. ed. Benedict. 48 The holy Communion, or Liturgy. CHAP. Iv. which have been used since the apostolic age. It appears from Augustine, that the psalm was sung between the epistle and gospel in the fifth century by the African church. But this was probably not its original position. As a lesson from the Old Testament it would have come naturally in the order of the Apostolical Constitutions, namely, after the law and the prophets. In the time of Augus- tine, however, it is certain that the lessons from the Old Testament were often omitted, and the liturgy began even then with the epistle, to which, on certain occasions, lessons from the Old Testament were prefixed. It is probable, that when the west- ern churches began to discontinue the lessons from the Old Testament, they placed the psalm between the epistle and gospel, to preserve the semblance of the ancient custom, according to which the psalm had always intervened between the Old and New Testament. Kven to the present time the Roman liturgy prefixes lessons from the Old Testament to the epistle and gospel on some particular days, and these lessons are followed by a tractus, or psalm. This is probably a relic of the ancient custom. In the patriarchate of Constantinople the lessons from the epistles and gospels are often preceded by les- sons from the Old Testament; and these latter are separated from the epistle and gospel by a psalm’. Even on ordinary occasions, when the Old Testa- *“Orientales ChristianiGrae- Veteri Testamento, et ex Pro- corum exemplo, plures sacree phetis, Psalmi semper interpo- scripture lectiones in liturgia nuntur, nee in numerum ve- celebrant, et in quibusdam die- niunt.” Renaudot, Liturg. Ori- bus aut solemnibus festis, le- ental. Collect. tom. i. p. 350. gunt primo caput aliquod ex SECT. Iv. Gradual—Alleluia—Sequences. 49 ment is not read, there is a psalm, or some verses of it, read before the epistle, and it is preceded by the customary solemnity which takes place when a les- son is to be read. The deacon proclaims to the people Σοφία, “ Wisdom”—the reader begins “Alle- luia! a psalm of David.” The deacon exclaims again, “Pay attention;” and the reader proceeds to read the προκείμενον, as this psalm or anthem is called ἡ. The churches of Spain which did not adopt the Roman position of the gradual and alleluia, had a custom which approaches nearly to the eastern form just alluded to. After the reading of the prophet, and before the epistle, they sung the hymn of “the Three Children*.” This was a fixed lesson, which had probably taken the place of the ancient psalm. And even now the church of Milan places the psalm after the lesson of the Old Testament which they always read, and before the epistle. ‘This psalm they call Psalmellus, not tractus, or gradual. The Alleluia which is often sung in the Roman liturgy after the epistle, is said to have been first brought into use by Damasus, bishop of Rome, in imitation of the church of Jerusalem. Gregory the Great affirms this’, but the tradition seems very doubtful. In the eighth century Notker, abbot of St. Gall in Switzerland, composed several hymns in yerse, which acquired the name of pros@, or sequen- tie, and were sung after the gradual*. Many other W Goar, Rituale Greec. p.68. 159, 173. * In Gaul, however, the Song Υ Gregor. Mag. Epist. ad of the Three Children wassung Johan. Syracus. lib. ix. Epist. between the epistle and the 12, p. 940, tom. 11. Oper. ed. gospel. See Germanus de Mis- Benedict. sa, Martene Anecdota, tom. v. « Bona, Rer, Liturg. lib. ii. p- 92. Pamelii Liturgica Latin. ὁ. 6, p. 370. tom. i. p. 295. See vol. i. p. VOL. Il. E 50 CHAP. IV. The holy Communion, or Liturgy. authors followed the example of Notker, and the church of England used several of these hymns be- fore the reformation*; but as they were in many instances unwisely composed, and had no claim to primitive antiquity, the revisers of our liturgy, in the reign of Edward the Sixth, entirely omitted them. SECTION V. THE GOSPEL. The gospel, being the more immediate history of the Saviour of mankind, has always been read in the catholic church with peculiar respect and devo- tion. It was generally the office of the deacon to read the gospel in the primitive ages. Thus we find it to have been in the patriarchate of Antioch, in the time of Jerome’; and the same custom pre- vailed in the churches of δὰ] " and Spain® at an early period. In the patriarchate of Alexandria it was read by the archdeacon, or chief of the dea- cons; but in some churches it was read by the priest only, and on the Lord’s day by the bishop “. @ Miss, Sar. fol. 11, 12, et passim. expositiones publice recitare ?” Labbe, Concilia, tom. iv. > « Evangelium Christi, quasi Diaconus lectitabas.”’ Hieron. Epist. ad Sabinianum lapsum, Ῥ. 758, tom. iv. ed. Benedict. © Concil. Vasense 38 anno 529, canon ii. ‘* Si presbyter, aliqua infirmitate prohibente, per selpsum non potuerit pree- dicere, sanctorum Patrum Ho- miliz a Diaconibus recitentur. Si enim digni sunt Diacones quod Christus in Evangelio lo- cutus est legere ; quare indigni judicentur sanctorum Patrum 4 Tsidorus Hispalens. de Ec- cles. Off. lib. ii. c.8. ‘* Ipsi enim (Diaconi) clara voce in mo- dum przeconis admonent cunc- tos sive in orando, sive in flec- tendo genua, sive in psallendo, sive in lectionibus audiendo ; 1081 etiam, ut aures habeamus ad Dominum, clamant; ipsi quoque evangelizant.” © Ταύτην δὲ τὴν ἱερὰν βίβλον (εὐαγγελίων) ἀναγινώσκει ἐν- θάδε μόνος ὁ ἀρχιδιάκονος. παρὰ δὲ ἄλλοις, διάκονοι. ἐν πολλαῖς SECT. V. 51 The holy Gospel. In the church of Constantinople it has always been read by a deacon, except on some particular feasts, when the bishop reads. The church of England permits it to be read either by a deacon or a priest. In the fourth century the deacon was preceded by lighted wax tapers to the pulpit, in the eastern churches‘, as a sign of rejoicing for the advent of him who was the light of men. The beils also were rung in some churches before the gospel, and in Ethiopia this ceremony has continued to the pre- sent day®. When the deacon had ascended the pulpit, or ambon, and announced the title of the gospel, the people with one voice exclaimed, “Glory be to thee, O Lord!” This custom of giving glory to God for his holy gospel appears to have prevailed from remote antiquity in all the churches of the east and west"; and the church of England has not ceased for many centuries to follow so pious and laudable an example. It was also usual for all persons to arise before the gospel, and stand while it was recited. “ When “the gospel is read,” says the ancient author of the Apostolical Constitutions, “let all the presbyters δὲ ἐκκλησίαις, οἱ ἱερεῖς μόνοι" ἐν δὲ ἐπισήμοις ἡμέραις, ἐπίσκο- ποι, we ἐν Κωνσταγτινουπόλει, κατὰ τὴν πρώτην ἡμέραν τῆς ἀναστασίμου ἑορτῆς. Sozomen, Bist. eel lib, Viste! 19. p. 735, ed. Valesii. Paris, 1668. f « Per totas Orientis Eccle- sias, quando legendum est E- vangelium, accenduntur lumi- naria, jam sole rutilante ; non utique ad fugandas tenebras, sed ad signum letitize demon- strandum.” Hieronymus adv. Vigilantium, tom. iv. pars 2, p. 284, ed. Benedict. 8 Renaudot, Liturg. Orien- tal. tom. i. p. 213. The bells | of the oriental churches are made of boards which are struck with a hammer. h Goar, Rituale Gree. p. 69. Rupertus Abbas, lib. 1. de Div. Officiis, c. 36. ‘* Respondemus gloria tibi, Domine, glorifican- tes Dominum, quod misit no- bis verbum salutis.”’ EZ 52 CHAP. IV. The holy Communion, or Liturgy. “and deacons, and all the people, stand in great “silence.” It was considered a peculiar custom of the church of Alexandria in the fifth century, that the pope or patriarch of Alexandria continued sitting during the reading of the gospel’. In the church of Constantinople the custom is preserved still. The priest exclaims, “ Σοφία (Wisdom)—Stand up—Let us hear the holy gospel*.” In the west it has always been usual to stand when the gospel is read; and the church of England has for many ages adopted the custom. The gospel was read from the pulpit in places where there were several clergy. This was also customary in the English church’, and it is recog- nised in the injunctions of king Edward the Sixth™. The injunctions of queen Elizabeth direct, that in cathedral and collegiate churches there should be a “gospeller,” or particular person to read the gos- pel”, who was to wear a cope. This also had long been the custom of the English church. In places where there were no assistant ministers, the priest himself read the gospel at the north corner of the holy table, which thence obtained the name of cornz evangelit °. When the gospel was ended, the churches of ' Apost. Const. lib. ii. c. 57. ) Ξένον δὲ κακεῖνο παρὰ ᾿Αλεξ- ανδρεῦσι τούτοις ἀναγινωσκο- μένων γὰρ τῶν εὐαγγελίων, οὐκ ἐπανίσταται ὁ ἐπίσκοπος" ὃ παρ᾽ ἄλλοις οὔτ᾽ ἔγνων οὔτε ἀκήκοα. Sozom. Hist. Eccl. lib. vii. 6. 19. * Goar, Rituale Gree. p. 69. 1 Miss. Sar. fol. 11. m Sparrow’s Collection, &c. p- 7. ” Sparrow’sCollection,p. 124. There is still a ‘‘ gospeller” in the church of Durham, and in other English cathedrals. ° Gavantus says, the epistle is chanted on solemn occasions, ‘*juxta cornu altaris, ubi cele- brans legit epistolam—et est dextra pars ecclesia, intranti- bus in eam.” ‘Tom. i. p. 202, The gospel is read at the other, or north corner of the altar. SECT. VI. The Constantinopolitan Creed. 53 Spain and Gaul anciently sung an alleluia, or an- them?. A custom like this prevails in many churches in England, where, the gospel being ended, the people say, “Thanks be to thee, O Lord, for thy holy gospel,” or, “Thanks be to thee, O Lord.” Besides the lessons from the canonical scriptures, it was often customary, in the primitive church, to read the epistles or writings of churches, bishops, or fathers. Thus the epistle of Clement to the Corinthians was often read, as well as the epistle of the church of Smyrna, describing the martyrdom of Polycarp%, &c. But this, like many other ancient usages, has gradually become obsolete throughout the Christian church, and perhaps it is not desirable that it should be revived‘. With regard to the particular passages of scrip- ture which the church of England has selected for the gospel of each day, the same observations may be made as have been already offered on the epistles. They have generally been fixed ἴῃ their present positions for above twelve hundred years; a fact which I have endeavoured to prove elsewhere’. SECTION VI. THE CONSTANTINOPOLITAN CREED. This creed was chiefly composed by the orthodox Fathers of the first general council of Nice, a. Ὁ. 325, to define the Christian faith, in opposition to the heresy of Arius. As sanctioned by this assem- bly, it ended with “TI believe in the Holy Ghost,” the remainder was added by the second general P See vol. i. p. 159. 173. : Bona, Rer. Liturg. 110. ii. 4 Eusebius, Hist. Eccl. lib. c. 6, ὃ 2. in. ¢2 1G: ‘Chapter iii.» 5A The holy Communion, or Liturgy. CHAP. Iv. council, held at Constantinople a.p. 381, in which the heresy of Macedonius, with regard to the di- vinity of the Holy Spirit, was condemned. The latter part of this creed seems, however, to have been used by the Christian church even before the council of Constantinople, as it occurs in a creed preserved by Epiphanius, which is probably much older than that council’. In the fifth century, the western churches added to this creed the words filioque, in conformity with the doctrine, that the Holy Spirit proceeds from the Son, as well as from the Father, which in after-times produced contro- versies and schisms between the eastern and western churches”. It appears that it was some time before the Con- stantinopolitan creed began to be used in the litur- gies of the Christians. There is no reason to think that any creed was ever used in the liturgy during the first ages of the church. It was probably intro- duced to exclude heretics more effectually from the communion, none of whom were ever allowed to par- take of the bread and cup by the Christian church. It is said that Peter Fullo, patriarch of Antioch, was the first who inserted the creed in the liturgy, about 4.p. 471°. About the year 511 it was re- ceived into the liturgy of Constantinople by Timo- theus, patriarch of that church”. In these liturgies the creed was placed in the part which followed the τ See Bingham, Antiquities ἐπινοῆσαι--ικαὶ ἐν πάσῃ συνάξει of the Christian Church, book τὸ σύμβολον λέγεσθαι. Ex- x. ch. 4, for much information cerpta ex Eccl. Hist. Theodor. connected with this subject. Lectoris a Nicephoro Callisto, “ See Bingham as above; edit. Valesii, p. 566. Paris, also bishop Pearson on the 1673. ῃ i ἜΣ x Creed, article viii, Y Τιμόθεος τὸ τῶν τριακοσίων ν / lo , ~ Πέτρον φησὶ τὸν κναφέα δέκα καὶ ὀκτὼ πατέρων τῆς πίσ- SECT. VI. Position of the Creed considered. 55 dismissal of the catechumens and hearers, and before the solemn prayers or canon. In the year 589, the churches of Spain appointed it to be said with a loud voice before communion, that the true faith might receive the testimony of acceptance from the communicants*. In after-times the Constantinopo- litan creed was received into the liturgy of the French, Irish, English, and Roman churches. The Roman church was probably the last which adopted the use of this creed in the liturgy. Berno says, that the creed only began to be sung at Rome about the year 1012: but Martene shows with some degree of probability that it had been read for some time before’. It has been observed of the eastern, and it is equally true of the western churches, that the creed was not recited while the catechumens or infidels were present. After their dismissal, the creed was recited as a further test of the orthodoxy of those that remained and professed to be faithful. In the course of ages, however, the ancient exclusion of catechumens and infidels became obsolete, because the Christian religion was universally prevalent. Thus it was in England, as in most other countries. The distinction between the missa catechumenorum, or that part of the liturgy which catechumens might attend: and the mzssa fidelium, or that part when the faithful or Christians only were present, gra- τεως σύμβολον, καθ᾽ ἑκάστην σύναξιν λέγεσθαι παρεσκεύασεν, Theodor. Lect. ibid. p. 563. * Concil. 3 Tolet. anno 589. canon 2. ‘* Quo et fides vera manifestum testimonium ha- beat, et ad Christi Corpus et Sanguinem prelibandum pec- tora populorum fide purificata accedant.”’ Σ Berno Abbas de Reb. ad Missam pertinentibus, c. 2. 2 Martene de Ant. Eccl. Rit. lib. 1. c. 4, art. 5, p. 376, 377. 56 The holy Communion, or Liturgy. CHAP. IV. dually became extinct. Hence we find that in the middle ages the sermon, or instruction to the people, was sometimes delivered after the creed and offer- tory *; thus excluding the creed from that part of the office which was originally intended for the faithful only. This custom of the church of Eng- land is still visible in our liturgy, where the sermon follows the creed, instead of preceding it, according to the primitive rule. In the next section some proofs and further remarks will be offered on this subject. How long the Constantinopolitan creed has been used by the English church on this occa- sion it would be hard to determine, but we find it in the ancient liturgies of the churches of Salisbury, York, and Hereford "ἃ, in the same position which it still occupies in ours. The creed was not said on week days when there was no feast or other solemn occasion®. The same rule also was adopted in the Roman church, where it has continued to the present day. I believe in one God the Father Almighty, Maker of heaven and earth, and of all Πιστεύομεν εἰς ἕνα Θεὸν Πα- τέρα, παντοκράτορα, ποιητὴν - ~ 7 ~ οὐρανοῦ καὶ γῆς, πάντων ὁρατῶν things visible and invisible. And in one Lord Jesus Christ, the only-Begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God, Begotten, not made, Being * Durantus says that the sermon followed the creed in his time, that is, in the six- teenth century. ‘ Post sym- boli pronunciationem sequitur preedicatio.” De Rit. Eecl. Ga- ‘ ef τε καὶ ἀοράτων. καὶ εἰς τὸν Eva - xi Ν Κύριον ᾿Ιησοῦν Χριστὸν, τὸν υἱὸν - - ~ ‘ τοῦ Θεοῦ, τὸν μονογενῆ, TOY ἐκ - \ / ‘ τοῦ Πατρὸς γεννηθέντα πρὸ hy ~ 37 ‘\ > πάντων τῶν αἰώνων, Θεὸν ἐκ - -- Ν Θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀλη- θινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννη- tholicze, lib. il. c. 25. b Miss: Sarisb. fol. 11. 73. Miss. Ebor. Ordo Missze infra Fest. Pentecost. Miss. Here- fordens. Dom. 1. Adventus. ¢ Ibid. SECT. vI. Original of the Constantinopolitan Creed. of one substance with the Fa- ther, by whom all things were made: Who for us men, and for our salvation, came down from heaven, And was incar- nate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead : Whose kingdom shall have no end. And I believe in the holy Ghost, The Lord and Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son toge- ther is worshipped and glori- fied, Who spake by the Pro- phets. And I believe one Ca- tholic and Apostolic Church. I acknowledge one Baptism for the remission of sins, And I 57 θέ , , e y ἐντα ov ποιηθέντα, ὁμοούσιον ms Π age ' 9 fed ‘ / > , τῷ Ilarpl, cc’ ov τὰ πάντα ἐγέ- ‘ S 9 ς as Ν > tA VETO. TOV OL ἡμᾶς τοὺς ἀνθρώ- TW ᾽ς πους καὶ διὰ THY ἡμετέραν σωτη- ͵ ,, > ~ 9 ρίαν κατελθόντα ἐκ τῶν οὐρα- γῶν, καὶ σαρκωθέντα ἐκ Πνεύ- e , , - ματος Aytov καὶ Μαρίας τῆς , \ 3 / παρθένου, καὶ ἐνανθρωπήσαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ ΄ “ Ποντίου ἸΠιλάτον, καὶ παθόντα, SW) , ~ a e 4, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφὰς, καὶ ἀνελθόντα Ε] \ ., \ A ΄ εἰς τους οὐρανούς, καὶ καθεζό- > ~~ ~ μενον ἐκ δεξιῶν τοῦ Πατρὸς, καὶ > / , ~ πάλιν ἐρχόμενον κρίναι ζῶντας κ ia τ - - ΄ καὶ νεκρούς" οὗ τῆς βασιλείας 3 ” , As \ ~ οὐκ ἔσται τέλος. Kal εἰς τὸ Πνεῦ- . \ ΄ μα τὸ Αγιον, τὸ Κύριον, τὸ \ \ > ~ ‘ , ζωοποιὸν, τὸ ἐκ τοῦ Ἰ]ατρὸς ἐκ- , \ \ κ \ πορευόμενον, τὸ συν Ilarpi καὶ δι“ 7 \ Yio συμπροσκυνούμεγον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. εἰς μίαν e , Ἂν \ > ἁγίαν καθολικὴν Kat ἀποστολι- \ > , e ~ A κὴν ἐκκλησίαν. ὁμολογοῦμεν ἕν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν. προσδοκῶμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. ᾿Αμήν 4, d Labbe Concilia, tom. ii. col. 951. 954. Bull, Defensio Fidei Nicznz, vol. v. p. 14, of his works, edited by the Rev. Edward Burton. Bing- ham, Antiquities, book x. ch. 6, § 14, &c. Our text of the Constantinopolitan creed is the same as that which has long been received by the western churches, and is translated from the ancient English litur- gies. ‘‘ Credo in unum Deum Patrem omnipotentem, facto- rem cceli et terre, visibilium omnium et invisibilium, Et in unum Dominum Jesum Chris- tum filium Dei unigenitum, et ex Patre natum ante omnia seecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri, per quem omnia facta sunt. Qui 58 The holy Communion, or Liturgy. CHAP. Iv. look for the Resurrection of the dead, and the life of the world to come. Amen. SECTION VII. THE SERMON OR INSTRUCTION. From the earliest ages of the Christian church, the exhortations and instructions of God’s ministers have followed the lessons of holy scripture. During the apostolic age, when the Spirit was poured out abundantly upon all flesh, those who were inspired with the gifts of interpretation and prophecy, as well as they who ruled the church, taught and expounded the will of God at this part of the liturgy. When miraculous gifts ceased, they that bare rule in the church by divine commission con- tinued the same practice. ‘The bishops, or succes- sors of the apostles, taught and exhorted their people in every public assembly or liturgy*. By their permission the presbyters of the church also preached in churches where the bishop was not propter nos homines et propter cutus est per Prophetas. Et nostram salutem descendit de coelis, et incarnatus est de Spi- ritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pi- lato, passus et sepultus est, et resurrexit tertia die secundum Scripturas, et ascendit in coe- lum, sedet ad dexteram Patris, et iterum venturus est cum gloria judicare vivos et mor- tuos, cujus reeni non erit finis. Et in Spiritum Sanctum Domi- num et vivificantem, qui ex Patre Filioque procedit, qui cum Patre et Filio simul ado- ratur et conglorificatur, qui lo- unam sanctam, catholicam et apostolicam ecclesiam ; confi- teor unum baptisma in remis- sionem peccatorum, et expecto resurrectionem mortuorum, et vitam venturi seeculi. Amen.” Missale Sarisburiense, fol. 73. 4 Παυσαμένου τοῦ ἀναγινώ- σκοντος, ὃ προεστὼς διὰ λόγον τὴν νουθεσίαν καὶ πρόκλησιν (vel παράκλησιν) τῆς τῶν κα- λῶν τούτων μιμήσεως ποιεῖται. Justin Martyr. Apolog. 1, ed. Thirlby, p.97. Concil. Lao- dicen. can. 19. Sozomen, Hist. Eccl. lib. vil. c. 19, p. 734, ed. Vales. sEecT. vil. The Sermon or Instruction—ancient customs. 59 present; but in the event of his presence, the pres- byter generally made some respectful allusion to the subject, and the bishop himself preached after- wards”. It was not indeed unfrequent in the primi- tive church for several presbyters and bishops to deliver their exhortation in succession; and in this case, the greatest of the bishops, or the bishop of the church, generally terminated the instruction ‘. According to Sozomen, there were no sermons or exhortations delivered in the Roman church in the fifth century, which he remarks as a singular cus- tom of that church“. Leo, bishop of Rome in the fifth century, appears to have been the only bishop who preached in the Roman church for many cen- turies; and it is said, that none of his successors, until the time of Pius the Fifth, five hundred years afterwards, imitated his example ἥ. The instructions of the preacher may be divided into four parts, according to the ancient practice of the church of England: first, the announcement of feasts or holydays, and of the administration of the communion; secondly, the publication of excommunications and other ecclesiastical acts; thirdly, the prayer preparatory to the sermon; and, fourthly, the sermon or homily. First, the church has long been accustomed to proclaim the feast or holydays for the ensuing week, and give notice of feasts, at this part of the liturgy. > Kat τελευταῖος πάντων ὁ ἃ Οὔτε δὲ ὁ ἐπίσκοπος, οὔτε ἐπίσκοπος. Apost. Const. lib. ἄλλος τις ἐνθάδε ἐπ᾽ ἐκκλησίαις ll. 6. 57, p. 263, tom. 1. ed. διδάσκει. Sozomen, Hist. Eccl, Clerici. lib. νας 6.19: ° Bingham’s Antiquities, * Bingham’s Antiquities, book iil. c. 9, ὃ 4, book xiv. book xiv. c.4, § 3. c. 4, § 2. 60 The holy Communion, or Liturgy. CHAP. Iv. We find in an ancient monument of the English church, which contains the prayers to be said before the sermon, a rubric directing the feasts which were to be kept holy, and which is evidently intended for the use of the preacher’. By this document we trace the existing practice of the English church to the fourteenth century. But it had long been customary to make public announcements at the same place ®; for, Secondly, this was the time at which sentences of excommunication were generally read in the time of Hinemar, archbishop of Rheims in the ninth century, who directed his priests to publish an excommunication against certain depredators, not immediately after the gospel, as the custom was, but after the epistle, because some of the guilty departed from the church immediately after the gospel". At this time also, in many churches, those who had performed public penance were absolved and reconciled ‘. f Lestrange’s Alliance of Divine Offices, p. 341. 8 It seems that this was the time to announce any thing to the people, as may be collected from Augustin. Sermo cxi. ; at the end of which follow these words: Et post concio- nem ** Quod novit caritas vestra suggerimus. Dies anniversa- rlus ordinationis Domini senis Aurelii crastinus illucescit. Ro- gat et admonet per humilita- tem meam caritatem vestram, ut ad basilicam Fausti devotis- sime convenire dignemini. Deo gratias.” Tom. v. p. 563. h ἐς Propterea fratres unus- quisque vestrum quotiescum- que cantat missam, usque dum ista quam patimur miseria in parochia nostra cessaverit, quo- niam tales homines sunt, qui non propter salutem, sed prop- ter consuetudinem, ad eccle- siam veniunt, et usque ad evan- gelium, juxta quod ista predi- care debueratis, in missa stare solent, et recedunt statim post apostolum id est post episto- lam, hane admonitionem ab initio usque ad finem, cum verbis prophetez vel apostoli legite.”’ Hincmar Remens. tom. li. epist. 7, p. 149, ed. Sirmond. Paris, 1645. i Morinus de Peenitentia, lib. viii. c. 14, § 4. sect. vit. Bidding Prayers before the Sermon. 61 Thirdly, the prayers. How long the present form of prayer, directed by the canons of 1603, may have been used in the English church, would be difficult to determine. We have memorials of these prayers as used in England in the fourteenth century’. Ivo Carnotensis, who flourished about A.p. 1080, cites a canon of a council of Orleans, which evidently alludes to a form of prayer like that of the church of England®. The character- istics of both are, that the preacher admonishes the people what they are to pray for; and the people being supposed to offer up a silent petition for each object that is mentioned, the preacher at the con- clusion sums up their devotions in collects or the Lord’s Prayer. These prayers, perhaps, may have passed from France into England. They were at first intended, as appears by the canon cited by Ivo, to follow the sermon; but in the following ages, when there were very few clergy qualified to preach, these prayers were recited without any sermon. Ser- mons, we know, were very seldom delivered in the Roman church; and during the dark ages, when that church had a great i Lestrange’s Alliance, &c. ut supra. k Tvo. Decretum, pars ii. eap. 120. “ Ex concilio Aure- lianensi, c. 3. Oportet ut in diebus Dominicis vel festis post sermonem missarum intra solemnia habitum, plebem sa- cerdos admoneat, ut juxta apo- stolicam institutionem, omnes in commune pro diversis ne- cessitatibus preces fundant ad Dominum, pro rege et episco- influence in the western pis, et rectoribus ecclesiarum, pro pace, pro peste, pro infir- mis, qui in ipsa parochia lecto decumbunt, pro nuper defunc- tis, in quibus singulatim pre- cibus plebs orationem Domi- nicam sub silentio dicat. cerdotes vero orationes ad hoc pertinentes per singulas ad- monitiones solenniter exple- ant. Post hee sacra celebre- tur oblatio, Ait enim primum omnium fieri orationes, &c.”’ Sa- 62 The holy Communion, or Liturgy. CHAP. IV. churches, the incapacity of the clergy to deliver sermons may have been encouraged by the example of the see of Rome. At length in England it became necessary for those that were in authority, to remedy the evils which arose from the ignorance of the clergy; and in 1281 John Peckham, arch- bishop of Canterbury, in a council held at Lambeth, made a constitution, instructing the priest of each parish how to teach the people, once every quarter of the year, the meaning of the creed, the command- ments of the law and gospel, the good works to be done, the sins to be avoided, the principal Christian virtues, and the doctrine of the sacraments’. In 1408 archbishop Arundell renewed this constitution, enjoining also the “ customary prayers” to be said at the same time™. These customary prayers, accord- ing to Lyndwood, who commented on Arundell’s Constitution in a few years after it was published, were made to the people on Sundays, after the offer- tory"; and we find from the processional, or litany book, of the church of Salisbury, that the prayers made after the offertory on Sundays were exactly the same as those enjoined by the council of Orleans, and which we still use °. 1 Constitutiones Peckham. nem ignorantiz sacerdotum Wilkins, Concilia Mag. Brit. tom. 11. p. 54. m Sacerdotes vero parochia- les seu vicarii temporales et non perpetui—in ecclesiis illis in quibus hujusmodi officia ge- runt, illa sola simpliciter pree- dicent, una cum precibus con- suetis, que ἴῃ constitutione provinciali a bone memorize Joanne predecessore nostro, bene et sancte in suppletio- (que incipit, “‘ignorantia sa- cerdotum, &c.”) continentur expresse. Const. Arundel. tom. ii. p. 315. Wilkins, Concilia Magn. Brit. n Lyndwood remarks on the words ‘* precibus consuetis ” above, “‘ sc. in diebus Domi- nicis post offertorium _ solitis fieri ad populum.” Lyndwood, Provinciale, p. 291. ° In the processional of Sa- Bidding Prayers before the Sermon. 63 SECT. VII. From the circumstance of these prayers being found in the processional of Sarum, of their being mentioned as customary in the church of England in 1408, and appearing to have existed long before; it is not improbable that these prayers, as now re- peated before the sermons, may have been used in our churches before, or shortly after, the Norman Conquest. If we regard their form, we are carried back to a more distant antiquity. In the primitive liturgies we often find long prayers like these?, where the deacon enjoined or required the prayers of the faithful; and they either prayed in silence, or answered to each petition “Lord have mercy,” while at the close some collect or prayer summed up their devotions. It is from the same original that our litany is derived; the chief difference being, that in the litany the people respond aloud, while in the prayers before the sermon they pray in secret. In the primitive church it does not appear that it was customary to use any particular prayer before the sermon, though many of the Fathers, either at or near the beginning of their homilies, occasionally addressed short and devout prayers to God for his holy Spirit’. But it is evident that this was not rum, at the beginning, the bid- ding prayers and collects are printed at full length, for the purpose of being said in ca- thedrals immediately before the liturgy began, and ‘ he preces preedictee dicuntur su- pradicto modo, omnibus Do- minicis per annum—Ita tamen quod in ecclesiis parochialibus, non ad processionem, sed post evangelium et offertorium su- pradicto modo dicuntur ante aliquod altare in ecclesia, vel in pulpito ad hoc constituto.” Processionale Sar. fol. 6. These prayers also occur in the ma- nual of the church of York, near the end, under the title of ‘‘ preces pro diebus Domi- Nicis.’* P As in the Apostolical Con- stitutions,the liturgies of James, Basil, Chrysostom, &c. 4 Bingham, Antiquities, bk. xiv. c. 4, ὃ 18. 64 The holy Communion, or Liturgy. CHAP. Iv. general, The sermons which our Saviour and his apostles delivered in the synagogues appear to have been preceded by no prayers, but after the scrip- tures were read, the preacher immediately delivered his exhortation. I proceed, fourthly, to the principal and most important part of the preacher’s office, which con- sists in teaching the doctrines and the duties of Christianity, and in delivering the word of exhorta- tion and admonition. In the primitive ages, as I have observed, the bishop chiefly taught in the cathedral church, and the presbyters in lesser or parish churches. Here they instructed the people in all the branches of religion, and adopted all those methods of reasoning, persuasion, encouragement, or rebuke, which they esteemed best calculated to benefit the souls of the faithful. When the bar- barians of the north had overrun the civilized por- tion of the world, and for a lengthened period the arts and sciences were almost extinct, it became dif- ficult, from the extreme ignorance of the times, to find clergy sufficiently qualified to preach. Hence, in several churches, homilies were selected from the writings of orthodox divines, and appointed by pub- lic authority to be read to the people’. In England, about the year 957, Elfric, afterwards archbishop of Canterbury, required the priest in each parish to explain the gospel of the day, the creed, and the Lord’s Prayer, on Sundays and holydays*. The * Thus in Gaul Alcuin com-_ et per orationem Dominicam ac posed homilies by the com- mand of Charlemagne ; see Cave, Histor. Literaria, tom. i. 5 ** Sacerdos diebus Solis et diebus festis populo sensum Evangelii Anglice dicere debet, symbolum apostolicum quam szepissime potest, homines illos incitet, ut credant, et Christi- anismum colant,” &c. Canon xxii. Atl frici. Wilkins, Concil. tom. 1. p. 253. sect. vir. Preaching neglected during the Middle Ages. 65 same person afterwards compiled homilies in the Anglo-Saxon language, which for some time con- tinued to be read in the English church‘. At length these homilies probably became either unpopular or obsolete; so that in the year 1281 preaching seems to have been generally omitted. In that year John Peckham, archbishop of Canterbury, made the Con- stitution which I have already described, and which provided for the delivery of four sermons in the year, during the time of the communion-service, or liturgy. It does not appear that any great altera- tion took place for some time after the Constitution of archbishop Arundell; however, in a book enti- tled, the Liber Festivalis, published in the reign of Henry the Highth *, we find a series of homilies for all the holydays of the year, followed by the “qua- “tuor sermones,” as directed by archbishop Peck- ham, and all in the English language. This book, however, does not appear to have been published by authority, and was probably not much in use. By the injunctions of king Edward the Sixth, in 1547, it was ordered that every Sunday when there was no sermon, the Lord’s Prayer, Apostles’ Creed, and Ten Commandments should be recited from the pulpit for the instruction of the people’. This was in fact little more than a renewal of the Constitu- tions of the archbishops of Canterbury. The subse- quent composition and publication of homilies by authority is so well known, that I need not dwell on it. Nor is it necessary to speak of the gradual increase of knowledge and education, which have in t See Cave, Historia Lite- 1511. Printed before in 1497. raria, tom. ii. v Sparrow’s Collection, &c. u Liber Festivalis. London, Ρ. 4. VOL. II. Ε 66 The holy Communion, or Liturgy. CHAP. Iv. later times completely restored the ancient custom of preaching, which had so long been desired by the Christian church. In the primitive ages, the bishop generally deli- vered his sermon or exhortation from the steps of the altar; presbyters preached from the pulpit, or ambon. But these rules were not strictly adhered to, and the preacher generally took his seat “ in the place where he could be best heard by the people. The catechumens, those that were undergoing the penitential discipline, and even infidels, were allowed to hear the lessons, and the sermon*. It was only when the more solemn part of the office was about to commence that these persons were dismissed. In the churches of Antioch’ and Asia’, and in other oriental churches, there were distinct prayers for one or more of these classes, by the deacon and people, and each class was dismissed after the prayers that had been made for it were concluded. In most liturgies these prayers, owing to the ex- tinction of the ancient discipline, have been omitted. Indeed it does not appear, that in the churches of Italy, Africa, and Spain, any such prayers were ever used at this place: and it is very doubtful if they were customary in the Gallican church. But in the liturgies of the church of Constantinople the prayer for the catechumens remains even to this day*. “ The preacher very gene- Y See above, p. 30, vol. i. rally sat during the sermon, 2 Concil. Laodicen. canon while the hearers stood. See xix. Bingham, Antiquities, b. xiv. 4 Goar, Rituale Gree. p. 70. * See page 25, note. 67 secT. vill. Universal prevalence of Lay Oblations. SECTION VIII. OBLATIONS OF THE PEOPLE, AND OFFERTORY. There can be no doubt that it has been the uni- versal custom of Christians since the apostolic age to offer alms and oblations to the glory of God. In the writings of the primitive fathers, and the acts of synods, we find this practice recognised throughout the whole world. We learn its prevalence in Africa from the writings of Optatus, Cyprian, Tertullian, and the decrees of the councils of Carthage’. In the patriarchate of Antioch its existence is testified by Chrysostom, the Apostolical Constitutions, and Justin. Ambrose is a witness for Italy’: Gregory Nazianzen for Cesarea and Pontus®; the council of Eliberis for Spain*; Irenzeus, Cesarius of Arles, and the council of Matiscon, for Gaul*; Augustine for » “Tocuples et dives es, et Dominicum celebrare te credis, que corbonam omnino non respicis ; que in Dominicum sine sacrificio venis; que par- tem de sacrificio, quod pauper obtulit, sumis?” Cyprian. de Oper. et Eleemosynis, p. 203, ed. Fell. ““ Modicam unus- quisque stipem menstrua die, vel cum velit, et si modo velit, et si modo possit, apponit. Nam nemo compellitur, sed sponte confert,” &c. Tertull. Apolog. ¢. 39. Optatus Mi- ley. lib. vi. de Schism. Dona- tist. p. 93, ed. Albaspin. Paris, 1631. Concil. Carthag. 4. can. 93, 94. © Chrysost. Hom. 50, in Matt. p. 518, tom. vii. ed. Be- nedict. Χρὴ δὲ τὸν ἐπίσκοπον εἰδέναι τίνων ὀφείλει δέχεσθαι καρποφορίας, καὶ τίνων οὐκ ὀφείλει. φυλακταῖοι γὰρ αὐτῷ πρὸς δόσιν κάπηλοι... .. φευκ- ταῖοι δ᾽ αὐτῷ καὶ πόρνοι K. τ. λ. Apost. Const. lib. iv. c. 6. οἱ εὐποροῦντες δὲ καὶ βουλόμενοι, κατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βούλεται δίδωσι, καὶ τὸ συλλεγόμενον παρὰ τῷ προ- ἑστῶτι ἀποτίθεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφανοῖς τε καὶ χή- ραις, καὶ τοῖς διὰ νόσον i δι ἄλλην αἰτίαν λειπομένοις, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν χρείᾳ οὖσι κηδεμὼν γίνεται. Justin Mar- tyr. Apolog. i. p. 98, ed. Thirlby. 4 Ambros. Epist. 17, ad Va- lent. p. 827, tom. ii. ed. Bene- dict. © Gregor. Nazianz. Orat. 20, Ῥ- 351, tom. i. f Concil. Eliberitan. can. 28, 29. & Trenzeus, lib. iv. c.18. See F 2 68 CHAP. ἢν: The holy Communion, or Liturgy. England"; and Patrick for Ireland‘. The custom of offering voluntary oblations was therefore univer- sal in the primitive church. These oblations were of various sorts. Some offered money, vestments, and other precious gifts, and all it appears offered bread and wine, from which the elements of the sa- crament were taken. But though all the churches of the east and west agreed in this respect, they differed in appointing the time and place at which the oblations of the people were received. In the west, the people offered bread and wine in the pub- lic assembly, immediately after the catechumens were dismissed, and before the solemn prayers be- gan. We have no authentic record of the preva- lence of any such custom in the east. It appears that the oblations of the people were made in the eastern churches before the liturgy began, or at least not during the public assembly. No trace of the western oblation of the people and offertory is found in the ancient liturgies of Antioch, Cesarea, Constantinople, and Alexandria. It is not alluded to by the Apostolical Constitutions, nor by the Fathers of the eastern churches. From whence it may be concluded, either that the oblations of the also Hom. 265. Augustini in Append. tom. v. Oper. which is ascribed to Ceesarius of Arles, Concil. Matiscon. anno 585, can. 4. " Prima interrogatio beati Augustini episcopi Cantuario- rum ecclesie. ‘* De episcopis, qualiter cum suis clericis con- versentur, vel de his que fide- lium oblationibus accedunt al- tario; quantz debeant fieri por- tiones, et qualiter episcopus agere in ecclesia debeat.” Beda, Hist. Eccl. lib. 1. ¢. 27. 1 Synod. S. Patricii, can. 12. ** Quicunque Christianus ex- communicatus fuerit, nec ejus eleemosyna recipiatur,” p. 3, tom. i. Wilkins, Concilia Magn. Brit. Synodus alia S. Patric. cap. 2. ‘‘ Contentus tegmento et alimento tuo, cetera dona iniquorum reproba, quia non sumit lucerna nisi quo alitur.” p- 4, ibid. SECT. vill. Ancient Custom of Oblations at Milan. 69 people were not made during the liturgy of the eastern churches; or else, that the custom has been very long discontinued. In the churches of Gaul, Spain, Rome, Milan, and England, the people long continued to offer during the liturgy, and memorials of the custom remain to this day in most parts of the west. In the councils and the writings of the Fathers of those churches, we find many allusions to it, many injunctions regulating it. In time, when the clergy received donations of a more permanent nature, the oblations of the people fell off. In many places they became extinct, and in the rest there remained little more than the shadows and memo- rials of the primitive customs. Oblations are now In general never made by the laity in the Roman liturgy ; yet in some remote parts the country people, according to Bona, still continue the practice’. In the church of Milan, which has retained its peculiar rites for a long series of ages, and which did not receive the alterations made in the Roman liturgy by Gregory the Great, a. D. 590, the custom of offering bread and wine is still in some degree preserved. At the proper time the officiating priest, accompanied by his assistants, and preceded by two attendants with silver vessels to receive the oblations, descends from the altar to the entrance of the presbytery, where two old men of the school of St. Ambrose, attended by all their brethren, offer three cakes of bread and a silver vessel full of wine. The priest and his attendants then descend to the entrance of the choir, where they receive the same sort of oblations from the women“. ) Bona, Rer. Lit. lib. ii. cap. K Bona, Rer. Lit. lib. i. cap. 8, § 8. 10, § 8. 70 The holy Communion, or Liturgy. CHAP. Iv. In England the people have been accustomed to offer oblations since the time of Augustine, who wrote in A.D. 601 to Gregory, patriarch of Rome, to consult him how the oblations of the people should be divided'; but we can have no doubt that in the British church the same practice had pre- vailed long before, since no western church can be named in which the people had not made obla- tions from the most primitive ages. A synod also, held in Ireland in the time of Patrick, first archbi- shop of the Irish, in the fifth century, forbids the ob- lations of sinning brethren to be received”. This shews that the practice of lay oblation prevailed then in Ireland. In England the oblations of the people gradually became less as the church was endowed with lands, and different rules as to the payment of offerings were adopted in different places. In 1287, the synod of Exeter, cap. 9, required all priests celebrating the communion in chapels an- nexed to churches, to restore fairly whatever ob- lations they received to the rector of the church*. Henry Woodloke, bishop of Winchester, in his Con- stitutions of a.p. 1308, enjoined every person above eighteen years of age, who had sufficient means, to offer due and customary oblations on four great feast days in the year®. In 1367, Simon ' Quoted above, page 68. ™ Cited above, p. 68. n “Statuimus, ut sacerdotes in dictis capellis ministrantes, universas oblationes, quas in ipsis offerri contigerit, ecclesize matricis rectori cum _ integri- tate restituant.” Wilkins, Con- cilia Magn. Brit. tom. ii. p. 1387. ° “Statuimus etiam, quod a singulis parochianis, annum octavum decimum excedenti- bus, dum tamen bona habeant mobilia, aut extra domos pa- ternas pro certis stipendiis commorentur, in quatuor fes- tivitatibus, nativitatis, scilicet, pasche, festivitate sancti loci, et dedicationis ecclesiz, obla- tiones debitz et consuetz per- solvantur.”’ Wilkins, Concilia, sEcT. vil1. Custom of Lay Oblation in England, &c. 71 Langham, archbishop of Canterbury, took measures to try a dispute between the clergy of London and the citizens, who were unwilling to pay the obla- tions which the clergy alleged to be due from every house in proportion to its value’. We also find the subject alluded to in other canons of the English and Scottish churches’. Thus the custom of lay oblation was continually kept up in some degree in England, till the time when the reformation at last began, and then we find the church continuing and reinforcing it. The English liturgy, in the year 1549, contained this rubric: “In the mean time “while the clerks do sing the offertory, so many as “are disposed, shall offer to the poor man’s box, “every one according to his ability and charitable “mind; and at the offering days appointed, every “‘man and woman shall pay to the curate, the due “and accustomed offerings.” Afterwards the rubric was amended to its present form, in which the dea- cons or the officers of the church are required to col- lect the alms and devotions of the people; and the custom of oblation is to this day preserved in the church of England, having never been intermitted from the most primitive ages. I have already observed, that when the people offered bread and wine, the elements for the sacra- ment were taken from their oblations. It was for this reason, partly, that we find the liturgies speak- ing in the plural number when the verbal oblation of the gifts was made, as if the bishop or priest tom. ii. p. 298. The same rule, P Wilkins, tom. iii. p. 67. nearly, occurs in the 54th 4 Concil. Londinense 1457, chapter of the synod of Exeter, Concil. Scotican, 1225. See anno 1287, p. 160, Wilkins. Wilkins, Concil. tom. iii. and i. 72 The holy Communion, or Liturgy. CHAP, Iv. represented the members, and placed before God the offerings and prayers, of the whole church". In the primitive ages, the white linen cloth and the vessels for the sacrament were not placed on the table until this time, when the ecatechumens had been dismissed, and when the offerings of the faith- ful were to be received. In the church of Constan- tinople this practice continues to the present day, when the linen cloth, or εἰλητὸν, is laid by the priest, after the catechumens are dismissed *. In the church of Milan the same custom formerly prevailed*. It was always practised in the primitive Roman church”. In the modern Roman liturgy the linen cloth is only laid at this time on solemn occasions’; at other times, they, like the church of England, and the Monophysites of Antioch and Alexandria”, place the cloth on the holy table before the liturgy begins. It was very usual in the primitive church to fill up t “ Memento Domine—om- lib. iv. c. 18, Ὁ. 250. ‘Cum nium circumadstantium, quo- rum tibi fides cognita est et nota devotio: qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus, pro redemp- tione animarum suarum, pro spe salutis, et incolumitatis suze, tibi reddunt vota sua, zterno Deo, vivo et vero.” Sacrament. Gregorii, Menard, p- 2. ‘* Offerimus preeclarze Majestati tuze,” ὅτ. ibid. p. 3. Προσφέρομεν. Lit. Chrysost. p. 77. Basilii, p. 168. Goar, Rit. Greec. ‘‘ Hac sancta dona pro- ponimus.” Lit. Cyrilli, Renau- dot, tom. i. p. 47, ἅς. “ Ec- clesize oblatio, quam Dominus docuit offerri in universo mun- do, purum sacrificium reputa- tum estapud Deum.” Irenzeus, simplicitate Ecclesia offert.” ib. ‘* Hane oblationem Ecclesia sola puram offert Fabricatori,” ibid. p. 251. 5 Liturg. Chrysost. Goar, p. 70. ' As appears by the prayer which occurs at this place, en- titled, ‘‘ Oratio super sindo- nem,” that is, a prayer after the linen cloth is laid. Miss. Ambros. fol. 1. 3, &c. ἃ Ordo Romanus, ap. Mel- chior. Hittorp. de Offic. p. 19. Y Missale Romanum, Ritus celebrandi Missam, vi. Ὑ Vid. Liturg. Jacobi, Syr. Renaudot, Collect. Liturg. tom. ii. p. 2, 3. Liturg. Basilii, tom. i, p. 183, SECT. VIII. The Anthem called Offertory. 73 any intervals of divine service which might appear tedious, with psalmody. Thus in almost all churches a psalm was sung while the people communicated. On the same principle, the western churches sung a psalm while the people made their oblations. When this began it is impossible to say. Bona refers to Augustine, lib. ii. Retract. 6. 11, as prov- ing that the offertory or anthem sung while the people offered was in use in the time of Augustine’. But I think Augustine there refers to the anthem called Jntroit, sung before the lessons, which ap- pears to have been introduced into the Roman church about the time of Augustine, by Ceelestinus, bishop of Rome. There are anthems for the offer- tory in the Antiphonarium of Gregory, bishop of Rome’, who is commonly, but without sufficient reason, reputed to have been the author of the offertory. The anthem called offertory has without doubt been received in the English church since the end of the sixth century, when Augustine brought the sacramentary and other books of Gregory to Eng- land’. But it may have been used long before by the British church. Formerly, this anthem was probably sung in choirs; but in the English church it has long been customary for the officiating priest to repeat or chant it with his ministers. It was * Augustin. lib. 11. Retractat. Ὁ. xl. p. 45. tom. i. ed. Bene- dict. ‘* Morem qui tunc esse apud Carthaginem cceperat, ut hymni ad altare dicerentur de Psalmorum libro, sive ante ob- lationem, sive cum distribue- retur populo quod fuisset ob- latum.” ¥ Antiphoniarium Gregorii apud Pamel. Liturgica, tom. ii. Ῥ. 68, 64, &c. 2 It appears in all the litur- gies of the English church used before the reformation, as in the Miss. Sarisb. Eborac. Here- ford. ν᾽ 74 The holy Communion, or Liturgy. CHAP. Iv. probably this reason which induced the revisers of the English liturgy to appoint the offertory to be said by the priest. “Then shall the priest return to “the Lord’s table, and begin the offertory, saying “one or more of these sentences following,” &c. In the liturgy of York the rubric is, “ Deinde dicitur “ offertorium*;” in that of Hereford, “Sacerdos— “canat cum suis ministris offertorium;” in that of Sarum, “ Deinde dicitur offertorium ’.” This shews sufficiently that the offertory was said by the priest formerly in the English church as it is now. SECTION IX. THE PREPARATION OF THE ELEMENTS. In the western churches, the vessels and linen cloth having been laid on the table, and the obla- tions of the people received, as has been already remarked, the priest selected from them one or more cakes or loaves of bread, which he placed on the table, and wine, which he mingled with a small proportion of water in the cup. The elements were then covered with a veil, or a portion of the linen cloth®. In the church of Constantinople a different rite has long prevailed. There, after the catechu- mens have been dismissed, the deacon and priest convey in solemn procession the discus and chalice, containing the bread and wine, from the table of prothesis to the altar*. According to the Roman 4 Miss. Ebor. fol. 73. where the linen cloth, or cor- PeMiss. Sar. 10], 7.2: porale, is still used to cover © Mabillon. Liturgia Galli- both the table and the cup. cana, p. 41. Gavanti Thesau- d This is called ἡ μεγάλη rus, cum not. Merati, tom. i. εἴσοδος. Vide Goar, Rituale p. 137, 139. In this last are Gree. p. 73. 131. various instances of churches Ψ sect.1x. Preparation of the Elements— Water and Wine. 75 liturgy, the bread is placed on the linen cloth, with- out any thing intervening‘. The custom of the church of Constantinople and the east is to retain the bread in the patena or discus, which is placed along with it on the cloth’. The custom of mingling water with the wine of the eucharist, is one which prevailed universally in the Christian church from the earliest period. Jus- tin Martyr of Syria, Ireneus of Gaul, Clemens of Alexandria, and Cyprian of Carthage, bear testi- mony to its prevalence in the second and third cen- turies*. There is, in fact, no sort of reason to deny that the apostles themselves had the same custom. It is even probable that the cup which our Saviour blessed at the last supper contained water as well as wine, since it appears that it was generally the practice of the Jews to mix the paschal cup, which our Saviour used in instituting the sacrament of his blood’. It has, however, long been decided by theologians, that the mixture of water is not essen- tial to the validity of the sacrament. Bona, pres- byter cardinal of Rome, refers to Bernard as speak- ing of some persons who thought that water was essential; “but,” he adds, “the judgment of theo- “Jogians is certain, that consecration is valid, even © « Deponit hostiam circa οὖν καὶ τὸ κεκραμένον ποτήριον, medium anterioris partis cor- poralis ante se, et patenam ad manum dextram aliquantulum subtus corporale.”” Miss. Rom. Ritus celebrandi Missam, vii. f Goar, Rituale Gree. p. 73. ὃ "Ἔπειτα προσφέρεται τῷ προεστῶτι τῶν ἀδελφῶν ἄρτος καὶ ποτήριον ὕδατος καὶ κράμα- τος. Justin Martyr. Apolog. 1. p. 95, 96, ed. Thirlby. Ὁπότε καὶ ὃ γεγονὼς ἄρτος ἐπιδέχεται τὸν λόγον τοῦ Θεοῦ, καὶ γίνεται ἣ εὐχαριστία σῶμα Χριστοῦ. S. Irenzi, lib. ν. c. 2, p. 294, ed. Massuet. Clemens Alexan- drinus, Peedagogus, lib. 1]. ¢. 2, p-' 177, ed) Bomero tom) 7: Cyprian. Epist. 63, p. 148, ἃς. ed. Fell. h Maimonides, lib. de Solen- nitate Paschali, c. 7. 76 The holy Commumon, or Liturgy. CHAP. Iv. “if water be omitted, though he who omits it is “ouilty of a serious offence '.” The Armenians were the first Christians who prohibited the mixture of water with the wine; but they were condemned for this in the council in Trullo, a.p. 691, as their objection arose from their heresy concerning the nature of Christ. The Mono- physites of Armenia, however, have never since adopted the mixture, even to the present day. In the church of England, the wine of the eucharist was always, no doubt, mixed with water. In the canons of the Anglo-Saxon church, published in the time of king Edgar, it is enjoined, that “no priest “shall celebrate the liturgy unless he have all things “which pertain to the holy eucharist, that is, a pure “oblation, pure wine, and pure water!.” In after- ages we find no canons made to enforce the use of water, for it was an established custom. Certainly none can be more conformable to the canons and practice of the primitive church. In the English it has never been actually prohibited; for the rubric which enjoins the priest to place bread and wine on the table, does not prohibit him from mingling 1 “Refert Bernardus Epist. 69, quorumdam opinionem ex- istimantium aque mixtionem necessariam esse ad Sacra- menti integritatem ; sed certa est theologorum sententia, o- missa aqua validam esse con- Secrationem, quamvis omittens graviter peccat.” Bona, Rer. Lit. lib. ii. c. 9, § 3. Indeed even the Catechism of the Council of Trent admits this : “ Quamvis aque admiscende rationes ita graves sint, ut eam sine mortali peccato preeter- mittere non liceat: ea tamen si (6510, sacramentum constare potest.” Pars i, “dewiiach, Sacram. n. 17. J “Docemus etiam, ut sa- cerdos nunquam przesumat mis- sam celebrare, nisi omnia ha- beat que ad S. Eucharistiam pertinent, hoc est, puram ob- lationem, et vinum purum, et aquam puram.”’ Canones editi sub Edgaro rege, a. ἢ. 960. Wilkins, Concilia Magn. Brit. toms peas sect. 1x. Unity of the Bread to be preserved. 77 water with that wine; and accordingly we find that bishop Andrewes, archbishop Laud, and others have practised it. But as this rite was removed from the ritual of the English church by authority, together with several other rites, probably from a wish to simplify the administration of the sacraments, and not from’ any intention to condemn the practice, and as it undoubtedly does not affect the validity of the sacrament, its revival by individuals cannot be recommended. Another circumstance worthy of notice, as con- nected with the preparation of the elements, is, the unity of the bread. The bread or loaf which our Saviour used in celebrating the sacrament was whole and unbroken; for he took bread, and blessed it, and broke it. He did not break it before, but after, it was sanctified. The apostle Paul proves the unity of Christians from the unity of that bread of which they were all partakers: 1 Cor.x. 17. “For “we, being many, are one bread, and one body: for “we are all partakers of that one bread.” And, accordingly, it has always been the practice of the Christian church to place the bread on the table whole and unbroken, and only to break and divide it into portions for distribution when it is conse- crated. The eastern churches at the present day use cakes of bread, which, in order that they may be easily broken, are pressed with some instrument when they are made, so as to be deeply indented with transverse lines. This in fact appears to have been a usual mode in which bread was prepared in the earliest ages“. It is not essential to the validity * Bishop Middleton on the Rose, p. 188. It is not by Greek Article, edited by Mr. any means uncanonical, or The holy Communion, or Liturgy. CHAP. Iv. 78 of the sacrament that the bread should be whole and entire before consecration, and broken after- wards; but the universal practice of the Christian church, derived from the apostles and from Jesus Christ himself, ought not to be infringed in this matter. SECTION X. THE OBLATION, PRAYERS, AND COMMEMORATIONS. The bread and the cup having been placed on the table, the verbal oblation and prayers begin. This part of the liturgy comprises several very important particulars, and it will be necessary to examine each by itself, in order to observe that the church of England is authorized by ancient practice in assign- ing to it the place which it holds. The prayer entitled “for the church militant” may be divided into three parts: first, the oblation; secondly, the commemoration and prayers for the living; thirdly, the commemoration of the departed faithful. inconsistent with the practice fragments, (as may possibly of the Christian church, to prepare the bread before the service begins, by making par- tial incisions ; which, with- out passing entirely through it, render it easy to be broken and divided at the proper time, but which do not de- stroy its unity. This custom has, in fact, prevailed for a long time in the patriarchate of Constantinople and in all the east, as may be seen in the preparatory part of the liturgy of Chrysostom, pub- lished by Goar in the “ Rituale Grecum.” But to divide the bread completely into small be done in some places, from want of consideration and fa~ miliarity with ecclesiastical rites,) 15. a practice which can- not be justified, and which should be carefully avoided. When there were many com- municants, in primitive times, there were several cakes or loaves, in proportion to the number ; and it took some time, after the consecration was finished, to break and di- vide them into pieces for dis- tribution: so that in some churches an anthem was sung while the bread was broken. secr. x. Verbal Oblations in the Primitive Liturgies. 19 THE OBLATION. My present design does not lead me into a consi- deration of the various respects in which the eucha- rist was regarded by the primitive church as an oblation or sacrifice’; but to inquire into the nature of the verbal and direct forms of oblation in the primitive liturgies, and to observe how far they justify and support the English liturgy. By verbal oblation, I mean an oblation expressed in words, for all oblations are not so expressed. It is obvious to all readers, that the ancient liturgies contain certain passages in which something is directly and verbally offered to God. Let us begin with the form con- tained in the liturgy of the Apostolical Constitu- tions, which represents the great oriental rite to- wards the end of the third, or beginning of the fourth, century. After the words of institution, and ἃ, commemoration of Christ’s death, resurrection, &e. the following passage occurs: “To thee, our “King and God, we offer this bread and this cup, “according to Christ’s institution; giving thanks to “thee through him, because thou hast thought us “worthy to stand before thee, and to minister unto “thee™.” It would seem impossible to deny that this is an oblation, or sacrifice, of bread and wine to God. A prayer immediately follows, which is just 1 Much information on this = Προσφέρομέν σοι τῷ βα- subject will be found in Wa- σιλεῖ καὶ Θεῷ, κατὰ τὴν αὐτοῦ terland’s Review of the Doc- διάταξιν, τὸν ἄρτον τοῦτον, καὶ trine of the Eucharist, chap xii. τὸ ποτήριον τοῦτο, εὐχαριστοῦν- γι 582. “Bp. Patrick on the τές σοι δι᾿ αὐτοῦ, ἐφ᾽ οἷς κατη- Christian Sacrifice; Joseph ξίωσας ἡμᾶς ἑστάναι ἐνώπιόν Mede on the Holy Altar; Dr. cov καὶ ἱερατεύειν σοι. Apost. Hickes on the Christian Priest- Const. lib. villi. ec. 12, p. 408, hood; Bp. Bull’s Answer to ed. Clerici. M. Bossuet of Meaux. 80 The holy Communion, or Liturgy. CHAP. Iv. as explicit, “that God would send his holy Spirit, “the witness of Christ’s passion, upon this sacrifice, “that he may make this bread the body of Christ, “and this cup the blood of Christ".” Here the bread and wine are evidently spoken of as the sacri- fice; for when God is implored to send his holy Spirit on the sacrifice, that the bread may be made Christ’s body, and the wine his blood, it seems evi- dent that the bread and wine are identical with the sacrifice, otherwise there is no connection between the former and the latter parts of the prayer. The liturgy of Czsarea, which represents the great oriental rite as used at Caesarea ἃ. Ὁ. 370, and probably for centuries before, after the words of institution, and the verbal commemoration of Christ’s death, &c., as above, proceeds thus: “ Offer- “ing to thee thine own things out of thine own, " we praise thee, we bless thee, we give thanks “to thee, O Lord; and we pray, O Lord our God. “ Wherefore, most holy Father we approach thy “holy altar; and having set before thee the anti- “types of the body and blood of thy Christ, we pray “and beseech thee, O most holy, according to the “good pleasure of thy beneficence, that thy holy “Spirit may come upon us, and upon these gifts “lying before thee, and bless them, and sanctify “them,” &c.° We here recognise the same sort " Kat καταπέμψης τὸ ἅγιόν σου πνεῦμα ἐπὶ τὴν θυσίαν ταύ- THY, τὸν μάρτυρα τῶν παθημά- των τοῦ Kupiov ᾿Ιησοῦ, ὅπως ἀποφήνῃ τὸν ἄρτον τοῦτον σῶμα τοῦ Χριστοῦ σου, καὶ τὸ ποτῆ- ριον τοῦτο αἷμα τοῦ Χριστοῦ σου. Ibid. ‘ ‘ ΕΣ - - ο Τὰ σὰ ἐκ τῶν σῶν σοι προσ- φέροντες κατὰ πάντα καὶ διὰ πώντα, σὲ ὑμνοῦμεν, σὲ εὐλο- γοῦμεν, σοὶ εὐχαριστοῦμεν, Κύ- ριε" καὶ δεόμεθα, ὁ Θεὸς ἡμῶν. διὰ τοῦτο, Δέσποτα πανάγιε, καὶ ἡμεῖς οἱ ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλοί σου--------προσθέντες τὰ ἀντίτυπα τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ σου, δεό- sect. x. Verbal Oblations in the Primitive Liturgies. δὶ] of verbal oblation as in the former case. For the oblation to God of “things which are his own, taken out of his own,” plainly refers to the bread and wine, which are God’s creatures, and therefore are his own; and, further on, the elements are called gifts, that is, things given or offered, which God is im- plored to sanctify, and make Christ’s body and blood. In the ancient liturgies of the Alexandrian patri- archate, the same sort of oblation is found. Thus, “Before thy glory, O holy Father, we place these “holy gifts, out of those things which are thine “own:” then, “Send down from above——the Holy “Spirit upon us thy servants, and upon these vener- “able gifts placed before thee, upon this bread, and “upon this cup,” ὅσ. ἢ In another Alexandrian liturgy nearly the same words occur: “ We, O Lord “ God, have set before thee thine own, out of thine “own gifts, and we pray and beseech thee to send “from on high—thy Holy Spirit upon these loaves, “and these cups, to hallow and consecrate them %,” &c. In a very ancient Alexandrian liturgy the μεθα καὶ σὲ παρακαλοῦμεν, ἅγιε ἁγίων, εὐδοκίᾳ τῆς σῆς ἀγαθό- τητος, ἐλθεῖν τὸ πνεῦμά σου τὸ ἅγιον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προ- κείμενα δῶρα ταῦτα, καὶ εὐλο- γῆσαι αὐτὰ, καὶ ἁγιάσαι, κ- τ. λ. Liturgia Basilii, Greece. Goar, Rituale Gree. p. 168, 169. Pp “ Tues coram cujus glo- ria hac sancta dona proponi- mus, ex illis quee tua sunt, Pa- ter sancte—Et mitte deorsum ex excelso tuo sancto, &c.— Spiritum tuum sanctum, &c.— super nos servos tuos, et super heee veneranda dona proposita VOL, iis coram te, super hunc panem, et super πο calicem,” &c. Liturgia Cyrilli, Copt. Renau- dot. Lit. Oriental. Coll. tom.1. p. 47, 48. ᾳ σοὶ, κύριε ὁ Θεὸς ἡμῶν, τὰ σὰ ἐκ τῶν σῶν δώρων προεθή- καμεν ἐνώπιόν σου. καὶ δεόμεθα καὶ παρακαλοῦμέν σε, φιλάν- θρωπε, ἀγαθὲ, ἐξαπόστειλον ἐξ ὕψους τοῦ ἁγίου σου---ἐφ᾽ ἡμᾶς καὶ ἐπὶ τοὺς ἄρτους τούτους, καὶ ἐπὶ τὰ ποτήρια ταῦτα τὸ πνεῦμά σου τὸ ἅγιον, ἵνα αὐτὰ ἁγιάσῃ, κι το λ. Liturgia Marci, Renau- dot. tom. 1. p. 156, 157. ( 82 The holy Communion, or Liturgy. CHAP. Iv. verbal oblation is simply, “ We offer to thee this bread and this cup'.” It appears, therefore, that in the ancient Alexandrian liturgy, the dread and wine were verbally offered. | The liturgies of Rome and Italy contained two oblations; one before, the other after consecration. In both the elements are offered as they are bread and wine. ‘The first is as follows: “ We beseech “thee, O Lord, propitiously to receive this oblation “of our service, and of all thy family’s—which obla- “tion do thou, O Lord, deign to make in all respects “blessed, received, ratified, reasonable, and accept- “able, that 7z¢ may be made to us the body and “blood of thy most beloved Son, our Lord God Jesus “Christ *.”. After consecration there is another obla- tion: “ We do offer unto thy most excellent Ma- “jesty, out of thine own donations and gifts, a pure “sacrifice, an immaculate sacrifice, the holy bread of “eternal life, and the cup of everlasting salvation, “upon which vouchsafe to look propitiously, and to “accept them'.” This is evidently an oblation of the * “*Offerimus tibi hunc pa- nem et hunccalicem.” Litur- gia Authiop. Renaudot, tom. i. pe 17: δ ‘Hane igitur oblationem servitutis nostre, sed et cunctz familize tuee, queesumus Do- mine, ut placatus accipias— quam oblationem tu Deus in omnibus, queesumus, benedic- tam, adscriptam, ratam, rationa- bilem, acceptabilemque facere digneris, ut nobis corpus et sanguis fiat dilectissimi Filii tui Domini Dei nostri Jesu Christi.” Sacramentar. Gregor. Menard. p. 2. * “ Offerimus preeclaree ma- jestati tuze de tuis donis ac da- tis, hostiam puram, hostiam sanctam, hostiam immacula- tam, panem sanctum vite e- ternee, et calicem salutis per- petuz. Supra que propitio ac sereno vultu respicere digneris, et accepta habere,” ὅς. Me- nard. Sacr. Greg. p.3. There are strong grounds for thinking that this second oblation did not originally exist in the Roman liturgy, since it is not found in the most ancient MSS. of the liturgy of Milan, which was ori- ginally derived from the Roman rite; see Muratori, Liturgia Rom. Vet. tom. “1. Bias sect. x. Verbal Oblations in the Primitive Liturgies. 83 elements as they are bread and. wine, God’s “ dona- tions and gifts” for the use of man. For it would be altogether vain, and indeed impious, to beseech God to “look propitiously” on the body of his own Son, and to “accept” it. It appears, then, that in all these liturgies there was a verbal oblation of bread and wine, and there can be no reasonable doubt that the Fathers often speak of an oblation of bread and wine being used in the Christian church, in token of humility and gratitude towards God. I proceed now to consider the liturgy of Constan- tinople, in which it would appear that a second verbal oblation is introduced. “ We offer to thee “thine own, out of thine own—we praise thee, we “bless thee, we give thanks to thee, and we pray thee, “Q Lord, our God. Moreover, we offer to thee this “reasonable and unbloody worship ".” It appears, I think, that two things are here offered, the elements, and the reasonable and unbloody worship. This last probably means the whole service, comprising the devotions, thanksgivings, and commemoration, which may altogether be very properly so termed. In the last place, let us look to the liturgy of An- tioch and Jerusalem. The expressions in which the oblation is conveyed, can be traced back in this case to the fifth century; since they are found almost word for word the same in the liturgies of both where Milan MSS. of the ninth or tenth century are cited which do not contain it. For the deri- vation of the Milan rite from the Roman, see vol. 1. p. 125, &c. “Ta oa ἐκ τῶν σῶν σοι προσ- φέρομεν κατὰ πάντα καὶ διὰ / Wie ~ \ 9 ~ πάντα, σε ὑμνοῦμεν, GE εὐλογοῦ- μεν, σοὶ εὐχαριστοῦμεν, κύριε, \ , , e \ e τ καὶ δεόμεθά σον, ὁ Θεὸς ἡμῶν. ἔτι προσφέρομέν σοι τὴν λογικὴν ταύτην, καὶ ἀναίμακτον λατρεί- αν, κ, t Δ. Liturgia Chry- sostomi, Goar, Rituale Grec. Do Fle g 2 84 The holy Communion, or Liturgy. CHAP. IV. orthodox and monophysites, who have held no com- munion since the council of Chalcedon, a. Ὁ. 451. After the words of institution, and the verbal com- memoration of Christ’s death, &c. it proceeds thus: “We offer to thee this dreadful and unbloody sacri- “ fice’.” These words form the direct verbal oblation in the liturgy of Antioch, and it would seem unrea- sonable to refer them to the oblation of bread and wine; for though that sacrifice be wnbloody, how could it be called dreadful or tremendous? This word signifies something mysterious and awful, and of greater dignity than any oblation of mere bread and wine could be, even if it were offered by the whole church. Neither can we refer these words of oblation to the elements considered as the body and blood of Christ, for after the above oblation is made this prayer follows: “Send thy holy Spirit, the “ Lord and Giver of life, &e.—that coming, he may “make this dread the life-giving body, the salutary “ body, &e.—and that he may make what is mixed in “the cup, the blood of the new covenant, the salutary “blood, &e.—of our Lord God and Saviour Jesus “Christ”. Now this prayer supposes that the consecration had not taken place, or at least was imperfect when the oblation was made, and therefore Y “ Offerimus tibi hoc sacri- tem, &c.—ut adveniens efficiat ficium terribile etincruentum.” panem istum, corpus vivifi- Liturgia Jacobi Syriac. Renau- cum, corpus salutare, &c.—et dot, tom. ii. p. 32. προσφέρο- mistum quod est in hoc calice, μέν σοι, δέσποτα, τὴν φοβερὰν efficiat sanguinem testamenti ταύτην καὶ ἀναίμακτον θυσίαν. novi, sanguinem salutarem, &c. Liturgia Jacobi, Greece. Asse- —Domini Dei et Salvatoris mani, Codex Liturg. tom. v. nostri Jesu Christi,” &c. Li- p. 38. turgia Jac. Syr. Renaudot, tom. w Mitte Spiritum tuum ii. p. 33. See also Liturg. Jac. sanctum Dominum et vivifican- Gree. Ass. tom. v. p- 39, 40. SECT, Xe Odlations in the English Liturgy. 85 the sacrifice then offered cannot be a sacrifice of the consecrated elements, as Christ’s body and blood. It only remains, then, that we interpret the “dread- ful and unbloody sacrifice” to be the whole service or worship then performed. So that the meaning is, “ We offer to thee this whole unbloody sacrifice “ of thanksgiving and commemoration, dreadful from «the sublime mysteries therein celebrated.” If this interpretation be correct, it appears, first, that in the liturgy of Antioch and Jerusalem there was no direct verbal oblation of the bread and wine ; secondly, that in the other liturgies, (except that of Constantinople,) there was no verbal oblation of the whole sacrifice or service; thirdly, that the liturgy of Constantinople contained a verbal oblation of the elements, and of the service or worship also. We may infer from these facts that the validity of the Christian sacrifice does not depend on its verbal expression, or mention in the liturgy; for there is no one oblation that is found in all the liturgies. Some contain an oblation of the whole service, while others do not. Some contain an ob- lation of the elements, which is not found in the others. None contain a verbal oblation of Christ's body and blood. This is not found in the Roman liturgy, nor is it a form that has at any time been used in the Christian church. Therefore the Chris- tian Fathers, who contemplated several real obla- tions in the eucharist, could not have thought it necessary to express those oblations verbally in the liturgy; and consequently every oblation recognised by them may exist in the English liturgy, whether it be expressed verbally or not. We may infer in 86 The holy Communion, or Liturgy. CHEAP. iv: particular, that a verbal oblation of the bread and wine in the eucharist is not essential to a real obla- tion of those elements. For the liturgy of Antioch and Jerusalem had no such oblation. In truth, the act of devoting or setting apart a certain portion of bread and wine for the service and honour of God, to be converted into the sacraments of Christ’s body and blood, would seem to be as valid an oblation as the act of the layman in presenting the elements to the priest. Now we know that the latter was considered a valid oblation, though it was not of- fered with any form of words*; and therefore the act of setting apart the bread and wine for the sa- crament to the honour and glory of God, would ap- pear to be a valid oblation of those elements. We may argue also, that a verbal oblation of the ele- ments is not necessary to the validity of their obla- tion, because the thanksgiving, which is certainly a sacrifice to God, does not appear to have been verbally or formally offered to him in the liturgies, all of which, however, contain the thanksgiving. We may further argue for the validity of the oblation of the elements without any verbal oblation, from the mystical or commemorative sacrifice of the eucharist, which is not made by any verbal form of oblation, but consists in performing the memorial of Christ’s sacrifice, which he has himself appointed. If, therefore, the English liturgy were devoid of any verbal oblation of the bread and wine to God, obtulit sumis.”’ ~ “ Tocuples et dives es et Dominicum celebrare te cre- dis, quze corban omnino non respicis, que in Dominicum sine sacrificio venis, que par- tem de sacrificio quod pauper Cypr. de Op. et Eleemos. ed. Benedictin. There is no trace of any verbal oblation made by the laity in presenting the sacrifice of bread and wine to the priest. Oblations in the English Liturgy. 87 SECT. X. it nevertheless would not be destitute of a valid ob- lation of those elements. However, the English liturgy is not without a verbal oblation, which occurs at the beginning of the prayers and commemora- tions. After the elements have been placed on the table, and thus devoted to the service and honour of God, the priest prays to God thus: “ We humbly “beseech thee most mercifully to accept our alms and “oblations, and to receive these our prayers, which “‘we offer unto thy divine Majesty.” Here three species of sacrifice or oblation are verbally offered : first, the “alms,” which St. Paul describes as a sa- crifice well pleasing to God’; secondly, the “ obla- tions,” namely, the creatures of bread and wine: thirdly, the “prayers,” which, according to Saint John, are offered with incense on the heavenly altar’, and of which the holy Fathers speak as a sacrifice and oblation to God *. It may be said in conclusion, that it is indifferent in what part of the liturgy or communion-service the verbal oblation occurs. In the liturgies of An- tioch, Ceesarea, Constantinople, and Alexandria, it took place before the elements were fully conse- crated ; in the liturgies of Milan and Rome, it oc- curred both before and after the consecration. If the verbal oblation is not an oblation of the ele- 5 Hebr. xiii. 16. Revelation vill. 3, &c. a ἐς Sacrificamus—quomodo preecepit Deus pura prece.” Tertull. ad Scapulam, p. 69. ed. Rigalt. ‘ Sacrificilum mun- dum, scilicet simplex oratio de conscientia pura.” lib. iv. adv. Marcion. Argumentum. Speak- ing of the figurative sacrifices of the law, he says, ‘‘ Signifi- cabant hominem quondam pec- catorem, verbo mox Dei ema- culatum, offerre debere munus Deo apud templum, orationem scilicet et actionem gratiarum apud Ecclesiam, per Christum Jesum catholicum Patris sacer- dotem.” Adv. Marcionem, lib. iv. c. 1x. p. 420, edit. Rigalt. 88 The holy Communion, or Liturgy. CHar. Iv. ments as Christ’s body and blood, (a form of obla- tion which does not occur in any of the ancient liturgies,) it is indifferent in what part of the liturgy of the faithful it may be placed. COMMEMORATIONS AND PRAYERS FOR THE LIVING. This portion of the liturgy may be divided into five particulars: first, a prayer for the catholic church ; secondly, for kings and rulers; thirdly, for bishops and clergy; fourthly, for the people and congregation ; fifthly, for those that are in any calamity or distress. The prayers for the living are accordingly divided into so many parts in the fol- lowing pages; and to each part is annexed such portions of the ancient liturgies as confirm and illustrate our own. I must premise, however, that I do not cite these ancient liturgies, in the present in- stance, with any intention of exhibiting the exact originals of our prayers, but to evince their pro- priety and consistence with primitive customs. It would not indeed be a matter of much importance to prove that our forms were literally the same with some one of the primitive liturgies, for they all dif- fer from each other in the mere expressions ; whence it is evident, that the general sense is all that we need desire to know. PRAYER FOR THE CATHOLIC CHURCH. All the ancient liturgies contained prayers for the universal church, in conformity with the directions of St. Paul, to make “supplications for all saints,” Eph. vi. 18; and that “supplications, prayers, in- “tercessions, and giving of thanks be made for all ΒΕΟΤ. x. Prayer for the Catholic Church, Kings, &c. “men.”y iam: 1... te? 89 In none, however, is there a more comprehensive form than in our liturgy. EncianbD. Which we offer unto thy Divine Majesty ; be- seeching thee to inspire con- tinually the universal Church with the Spirit of truth, unity, and concord. Sarum, Mitan, Rome. Tibi offerimus pro Ecclesia tua sanc- ta catholica, quam pacificare, custodire, adunare, et regere digneris, toto orbe terrarum °. JERUSALEM AND ANTIOCH. Προσφέρομέν σοι, δέσποτα... καὶ ὑπὲρ τῆς, κατὰ πᾶσαν τὴν οἰκουμένην, ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας, πλουσίως καὶ νῦν τὰς δωρεὰς τοῦ παναγίου σου πνεύματος, ἐπιχορήγησον αὐτῇ δέσποτα 4, Enewanp. And grant, that all they that do confess thy holy Name may agree in the truth of thy holy Word, and live in unity and godly love. Cmsarea. “Ert σοῦ δεόμεθα, μνήσθητι, κύριε, τῆς ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκ- κλησίας, τῆς ἀπὸ περάτων ἕως περάτων τῆς οἰκουμένης, καὶ εἰ- ρήνευσον αὐτὴν, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ Χριστοῦ σου. ALEXANDRIA. Memento Do- mine pacis unius unice sancte Catholicze et Apostolicze Eccle- siz, 4188 est a finibus ad fines usque terre, omni populo et terris benedic ὅ. CONSTANTINOPLE. "Ere προσ- φέρομέν σοι τὴν λογικὴν ταύ- την λατρείαν ὑπὲρ τῆς οἰκουμέ- γης, ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας ἷ, Οξβαάβεα. Παῦσον τὰ σχίσ- ματα τῶν ἐκκλησίων ... τὰς τῶν αἱρέσεων ἐπαναστάσεις τα- χέως κατάλυσον, τῇ δυνάμει - , Vf τοῦ ἁγίου σου πνεύματος 8. FOR KINGS AND RULERS, According to the apostolical direction, all the ancient liturgies contained prayers “ for kings, and > Liturgia Basilii, Goar, p. Pil: © Miss. Sarisb. fol. Ixxviii. Miss. Ambros. ap. Pamelii Li- turg. tom. 1. p. 801. Sacram. Gregorii Menard. p. 2. ἃ Liturgia Jacobi, Asseman. tom. v. p. 41. 6 Liturg. Cyrill. Copt. Re- naudot, tom. 1. p. 41. ' Liturg. Chrysost. Goar, p. 78. See also Liturg. Jacobi Syr. Renaudot, tom. ii. p. 84. Marci, Renaud. tom. i. p. 146. Aithiop. tom. 1. p. 514. ® Liturgia Basilii, Goar, p. 173. 90 The holy Communion, or Liturgy. CHAP. Vie “for all that are in authority, that we may lead a “quiet and peaceable life in all godliness and “honesty,” 1 Tim. ii. 2. are used in several of the ENGLAND. We beseech thee also to save and defend all Christian Kings, Princes, and Governors; and specially thy Servant NV, our King; that un- der him we may be godly and quietly governed: And grant unto his whole Council, and to all that are put in authority under him, that they may truly and indifferently minister jus- tice, to the punishment of wickedness and vice, and to the maintenance of true reli- gion and virtue. /ErutoptA. Memento Do- mine Regis nostri N., conserva eum nobis in pacel. Sarum, Minan, Rome. Tibi offerimus pro Ecclesia tua... una cum... Rege nostro N.3 CmsarEA. After prayers for the emperor follow these: μνήσθητι, κύριε, πάσης ἀρχῆς καὶ ἐξουσίας, καὶ τῶν ἐν παλατίῳ ἀδελφῶν ἡμῶν, καὶ παντὸς τοῦ στρατοπέδου k The words of the apostle ancient liturgies. CoNSTANTINOPLE.” Ert προσ- φέρομέν GOL... ὑπὲρ τῶν πισ- τοτάτων καὶ φιλοχρίστων ἡμῶν βασιλέων, παντὸς τοῦ παλατίου καὶ στρατοπέδου αὐτῶν. δὸς αὐτοῖς, κύριε, εἰρηνικὸν τὸ βασί- λειον. ἵνα καὶ ἡμεῖς ἐν τῇ γα- λήνῃ αὐτῶν ἤρεμον καὶ ἡσύχιον βίον διάγωμεν πάσῃ ἐν εὐσεβείᾳ, καὶ σεμνότητι. ALEXANDRIA. Domine mi- serere Regis terrze famuli tui. Conserva illum in pace et jus- titia et potentia, ut subjiciantur illi omnes barbari et gentes quee bella volunt: da nobis bonorum affluentiam : loquere ad cor ejus pro pace unicz tuze Catholicae et Apostolice KEcclesiz : fac ut cogitet ea quze pacis sunt erga nos et erga nomen tuum sanctum, ut vitam tranquillam et placidam ducamus, atque in omni pie- tate et honestate confirmati in- veniamur apud te™. Antiocu. Not unlike Con- stantinople and Alexandria ”. 1 Liturgia AEthiop. Renaud. tom. i. p. 514. } Miss. Sarisb. fol. Ixxviii. Miss. Ambros. ap. Pamel. Li- turg. tom. i. p. 501. Gregoril Sacram. Menard. p. 2. * Liturgia Basil. Goar, p. 171- 1 Liturgia Chrysost. Goar, p. 68. m Liturg. Cyrilli, Renaudot, tom. 1. p. 41. » Liturg. Jacobi Syr. Re- naudot, tom. li, p. 36. sEcT.x. Prayers for the Bishops and Clergy. 91 FOR BISHOPS AND CLERGY. It has been always the custom of the Christian churches to pray for their own pastors, and for the bishops and clergy throughout the whole world. It was formerly customary to recite the name of the bishop of the church at this place; and if the church was within the limit of any patriarchate, the patri- arch also was prayed for by name°. This last rule obviously does not apply to the church within the British empire, which from the beginning was inde- pendent of all patriarchs. And though more than patriarchal authority was for a time usurped by the bishop of Rome, the ancient liberties and indepen- dence of the catholic church in these realms have long since been vindicated and restored. ENGLAND. heavenly Father, to all Bishops and Curates, that they may both by their life and doctrine set forth thy true and lively Word, and rightly and duly administer thy holy Sacra- Give grace, O ments. P Antiocu. Memento Domine sanctorum Episcoporum nos- trorum, qui nobis recte verbum veritatis dispensant. Przecipue vero Patris Patrum et Patri- arche, nostri Domini N., ct Do- mini NV. Episcopi nostri, cum reliquis omnibus Episcopis or- thodoxis. Canitiem ipsis vene- CoNSTANTINOPLE. “Ere παρα- καλοῦμέν σε, μνήσθητι, κύριε, πάσης ἐπισκοπῆς ὀρθοδόξου, τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας, παντὸς τοῦ πρεσ- βυτερίου, τῆς ἐν Χριστῷ διακο- viac, καὶ παντὸς ἱερατικοῦ τάγ- ματος “. ALEXANDRIA. After prayer for the Patriarch. ‘‘ Memento Domine Episcoporum ortho- doxorum in quocumque loco sint, Sacerdotum, Diaconorum, &e.""* Rome, Miran. Offerimus pro Ecclesia tua... una cum famulo tuo Papa nostro N., et ° See Goar, Rituale Grec. p- 144. Bona, Rer. Liturgic. lib. 11, 6. 11. Liturgia Jacobi, Renaudot, tom. ii. p. 34, et observationes. Liturg. Basilii, fom. 1. p. 10: ? Liturgia Jacobi Syr. Re- naudot, tom. ii. p. 35. 4 Liturgia Chrysost. Goar, p- 78. * Liturgia Cyrilli, Copt. Re- naudot, tom. 1. p. 43. 92 randam concede Domine, mul- tis annis ipsos conserva pas- centes populum tuum cum om- Me- mento, Domine, Presbyterii hu- ni pietate et sanctitate. jusce et cujuscumque alterius loci, Diaconatus in Christo, omnisque ministerii et omnis ordinis Ecclesiastici. The holy Communion, or Liturgy. CHAP. Aly: Pontifice (vel Antistite) nostro N.S The liturgies of Czesarea, /Ethiopia, and the orthodox of Jerusalem and Alexandria, contain prayers which do not materially differ from those cited τ, FOR THE PEOPLE. The petitions contained in this part of the prayer are found in almost all the liturgies of the primitive church. In addition to prayers for the whole peo- ple, and the congregation then present, it was also common in primitive times to pray by name for those persons who had contributed liberally to the support of God’s ministers and of the poor". Eneranp. And to all thy people give thy heavenly grace, and especially to this congre- gation here present ; that with meek heart and due reverence they may hear and receive thy holy word; truly serving thee in holiness and righteousness all the days of their life. Antiocu. Rursus meminisse dignare eorum qui nobiscum in oratione consistunt, patrum, fratrum, magistrorumque nos- trorum et eorum quiabsunt ’. CxsaREA. Μνήσθητι, κύριε, τοῦ παρεστῶτος λαοῦ, καὶ τιν δι εὐλόγους αἰτίας ἀπολειφθέν- των, καὶ ἐλέησον αὐτοὺς καὶ ἡμᾶς κατὰ τὸ πλῆθος τοῦ ἐλέους σου. τὰ ταμεῖα αὐτῶν ἔμπλησον παντὸς ἀγαθοῦ, τὰς συζυγίας αὐτῶν ἐν εἰρήνῃ καὶ ὁμονοίᾳ διατήρησον, τὰ νήπια ἔκθρεψον, τὴν νεότητα παιδαγώγησον, τὸ γῆρας περικράτησον, ὌΝ Tee Mitan, Romer. Memento Domine famulorum famula- rumque N. et N., et omnium circumadstantium, quorum tibi fides cognita est, et nota de- * Sacramentar. Gregorii Me- nard. p. 2, Miss. Ambros. Pa- mel. Liturgic. tom. i. p. 301. τ Liturgia Basilii, Goar, p. 173. AXthiop. Renandot, tom. i. p. 514. Jacobi Greece, Asse- mani, Codex Liturg. tom. v. p- 41. Marci, Renaudot, tom. i. p. 140. " See Bona, Rer. Liturgic. ΠῸρ παῖς ΘΒ: Y Liturg. Jacobi Syr. Re- naud. tom. 11. p. 35. “ Liturgia Basilii, Goar, p. 171. SECT AR. Prayers for those in calamity. 93 votio *. There is a prayer of the same kind in the liturgy of Alexandria ’. FOR THOSE THAT ARE IN CALAMITY. Such petitions as these occur abundantly in the eastern liturgies of Constantinople, Cesarea, An- tioch, and Alexandria. But they are not found in the ancient liturgies of Milan and Rome. It is a matter of some surprise, that the western churches, who borrowed so many things from eastern litur- gies, did not adopt these prayers, which breathe the very spirit of that “pure and undefiled religion” described by the apostle James. Encitanp. And we most humbly beseech thee of thy goodness, O Lord, to comfort and succour all those who, in this transitory life, are in trou- ble, sorrow, need, sickness, or any other adversity. Ca&SAREA. Χηρῶν πρόύστηθι, ὀρφανῶν ὑπεράσπισον, αἰχμα- λώτους ῥῦσαι, νοσοῦντας ἴασαι, τῶν ἐν βήματι, καὶ ἐξορίαις, καὶ πάσῃ θλίψει καὶ ἀνάγκῃ καὶ περιστάσει ὄντων μνημύόνευσον, ὁ Θεός ἃ, CoNSTANTINOPLE. Μνήσθητι, κύριε, πλεόντων, ὁδοιπορούντων, γοσούντων, καμνόντων, αἰχμα- λώτων, καὶ τῆς σωτηρίας αὐτῶν. ALEXANDRIA. Solve capti- vos, salva eos qui necessita- tem patiuntur, esurientes sa- tia, conforta pusillanimes, lap- sos erige, stantes confirma, er- rantes converte, perduc eos omnes ad viam salutis tue, numera illos omnes cum po- pulo tuo ὃ. The liturgies of Antioch and Ethiopia contain prayers which scarcely differ from the above. * Sacramentarium Gregorii Menard. p. 2. Miss. Ambros. Pamel. Liturg. tom. i. p. 301. Y Liturgia Cyrilli Copt. Re- naudot, tom. i. p. 44. * Liturgia Chrysost. Goar, p. 79. * Liturgia Basilii, Goar, p. 171. > Liturgia Cyrilli Copt. Re- naudot, tom. i. p. 45. ° Liturgia Jacobi Syr. Re- nand, tom. il. p. 84. Aathiop. toms τ 94 The holy Communion, or Liturgy. CHAP. Iv. COMMEMORATION OF THE DEPARTED FAITHFUL. We proceed, lastly, to a general commemoration of all the servants of God who have entered into their rest since the beginning of the world. Here, though we name them not, we commemorate the patriarchs, the prophets, apostles, martyrs, and all the departed righteous, and testify our belief in the immortality of the soul, and in life everlasting. In primitive times these commemorations were accompanied by prayers for the departed. When the custom of praying for the dead began in the Christian church has never been ascertained. We find traces of the practice in the second century, and either then, or shortly after, it appears to have been customary in all parts of the church*. The first person who objected to such prayers was Aerius, who lived in the fourth century; but his arguments were answered by various writers, and did not produce any effect in altering the immemo- rial practice of praying for those that rest. Accord- ingly, from that time all the liturgies in the world contained such prayers. These facts being certain, it becomes a matter of some interest and impor- tance to ascertain the reasons which justified the omission of these prayers in the liturgy of the Eng- lish church for the first time in the reign of king Kdward VI. Some persons will perhaps say that this sort of prayer is unscriptural; that it infers either the Romish doctrine of purgatory, or some- thing else which is contrary to the revealed will of ὦ Prayers and offerings for xv. ch. ὃ, ὃ 15, ὅς. B. Tay- the departed faithful are men- lor’s Dissuasive from Popery, tioned by Tertullian, Cyprian, part 2, book ii. ὃ 2. Arch- Origen, Cyril of Jerusalem, &c. bishop Usher’s Answer to the See Bingham’s Antiquities, b. Challenge, το. sEcT. x. Reasons for omitting Prayers for the departed. 95 God, or the nature of things. But when we reflect that the great divines of the English church have not taken this ground, and that the church of Eng- land herself has never formally condemned prayers for the dead, but only omitted them in her liturgy, we may perhaps think that there are some other reasons to justify that omission °. The true justification of the church of England is to be found in her zeal for the purity of the Chris- tian faith, and for the welfare of all her members. It is too well known that the erroneous doctrine of purgatory had crept into the western churches, and was held by many of the clergy and people. Prayers for the departed were represented as an absolute proof that the church had always held the doctrine of purgatory. The deceitfulness of this argument can only be estimated by the fact, that many per- sons at this day, who deny the doctrine of purga- tory, assert positively that the custom of praying for the departed infers a belief in purgatory. If persons of education are deceived by this argument, which has been a hundred times refuted 8, how is it © It has been indeed thought by some great and respectable characters, that prayers for the dead are not entirely omitted in the liturgy and offices of the English church, but this is not clearly or satisfactorily proved in my opinion ; and it appears almost certain, that if the prayers in the liturgy, and the office for burial of the dead, may imply some petition for the departed, such a petition was not intended by the re- visers of the English liturgy in the year 1551; for had they designed to retain prayers for the departed, how are we to account for their omission in the communion-service ? The commemoration that closes the prayer which is the subject of the present section, was not in- troduced until the last review in 1661. f « Prayer for the dead pre- supposeth purgatory.” Hard- ing’s Answer to Jewel’s Apo- logy, f. 119. Antwerp, 1565. ‘“‘Oratio pro mortuis que pur- gatorii doctrinam invehit ne- cessario.” Renaudot, Liturg. Oriental. tom. i. p. 296. 8 See the writings of almost 96 The holy Communion, or Liturgy. CHAP. Iv. possible that the uneducated classes could ever have got rid of the persuasion that their church held the doctrine of purgatory, if prayers for the departed had been continued in the liturgy ? Would not this custom, in fact, have rooted the error of purgatory in their minds? If, then, the church of England omitted public prayer for the departed saints, it was to remove the errors and superstition of the people, and to preserve the purity of the Christian faith. According to scripture, they that die in the Lord are “blessed,” and “rest” from their labours, although, as St. James saith, “in many things we offend all.” According to the doctrine of the catholic Fathers, these souls rest in peace, and joy- fully await the time of their resurrection and per- fection in eternal glory; and if all prayers for them were omitted, they could not be made unhappy, nor would their felicity and refreshment be diminished. But, on the other hand, the living, who were yet in perils and temptations, might have been led astray, if prayers for the departed had been con- tinued, and thus being brought into dangerous and presumptuous superstitions, might finally have offended God and been condemned. Granting the doctrine of purgatory to be false, I think it is impossible to deny, that the danger which would have arisen to the living, had prayers for those that rest continued, would have been greater than any advantage that the souls of the blessed could have derived from those prayers. The satis- factory and sufficient reason, therefore, for the every divine who has argued xxii.; Bp. Taylor’s Dissuasive against the doctrine of purga- from Popery; Bp. Stillingfleet’s tory. For instance, Burnet on admirable Defence of Arch- the Thirty-nine Articles, art. bishop Laud, p. 643, &c. sEcT. x. Reasons for omitting Prayers for the departed. 97 omission of such prayers in the English liturgy is, that they were inexpedient. Considering the cireum- stances of the times, more evil than good would have been the result of the continuance of this practice. It was therefore relinquished, and the happy consequence was, that all the people gradually became free from the error of purgatory. Thence- forward the catholic doctrine prevailed in England, that the righteous after death are immediately translated to a region of peace, refreshment, and joy; while the wicked are consigned to a place of torment from whence there is no escape. And when the doctrine of purgatory had been extirpated, the English church restored the commemoration of saints departed in the liturgy, which had been omitted for many years, from the same caution and pious regard to the souls of her children. Enetanp. And we also bless thy holy name, for all thy ser- vants departed this life in thy faith and fear ; beseeching thee to give us grace so to follow their good examples, that with them we may be partakers of thy heavenly kingdom. Grant this, O Father, Christ’s sake, our only Me- diator and Advocate. Amen. CzsarREA. Ποιήσαις ἵνα ev- for Jesus ρωμεν ἔλεον καὶ χώριν μετὰ ‘ ~ ~ παντων τῶν ἁγίων, τῶν ἀπ’ 5) “ὦ, »» ‘ αἰῶνός σοι εὐαρεστησάντων, προπατόρων, πατριαρχῶν, προ- φητῶν, > , / ἀποστόλων, κηρύκων, ALEXANDRIA. Ὅπως ἂν καὶ ἡμεῖς μετὰ πάντων ἁγίων, τῶν am αἰῶνός σοι εὐαρεστησάντων, γενώμεθα μέτοχοι τῶν αἰωνίων' σου ἀγαθῶν, ὧν ἡτοίμασας τοῖς ἀγαπῶσί σε κύριε. | Antiocu. Dignos effice ut omnium illorum qui a seculo tibi placnerunt, memoriam a- gamus. Patrum sanctorum et patriarcharum, prophetarum et apostolorum, Johannis preecur- soris et Baptistze, sancti Ste- phani primi diaconorum, et primi martyrum, et sanctze Θεο- τόκου semperque Virginis beatz Marize et omnium sanctorum. h Liturgia Basilii, Alexandrina. Renaudot, tom. i. p. 75. Marci, ibid. 150. VOL. ΤΙΣ H 98 εὐαγγελιστῶν, μαρτύρων, ὃμο- λογητῶν, διδασκάλων, καὶ παν- τὸς πνεύματος δικαίου ἐν πίστει τετελειωμένου ἷ. Mitan. Nobis quoque mi- nimis et peccatoribus famulis tuis de multitudine misericor- diz tue sperantibus, partem aliquam et societatem donare digneris cum tuis sanctis apo- stolis et martyribus.... et cum omnibus sanctis tuis: in- tra quorum nos consortium, non estimator meriti sed ve- nize queesumus largitor ad- mitte J. The holy Communion, or Liturgy. CHAP. jIV. Rogamus te, Domine multe misericordiz, qui impossibilia veluti possibilia creas, consti- tue nos huic ecclesiz, statue nos per gratiam tuam inter electos illos qui scripti sunt in coelis *, ALEXANDRIAN ORTHODOX. Ἡμῖν ra τέλη τῆς ζωῆς χρισ- τιανὰ καὶ εὐάρεστα, καὶ ἀνα- μάρτητα δώρησαι" καὶ δὸς ἡμῖν μερίδα καὶ κλῆρον ἔχειν μετὰ πάντων τῶν ἁγίων cov}, Rome. Nearly the same as Milan τὰ, POSITION OF THE PRAYERS AND COMMEMORATIONS, The general prayers and commemorations which we have been considering, occupied very different places in the different liturgies of the primitive church. In the patriarchates or exarchates of An- tioch, Czesarea, and Constantinople, these prayers followed the consecration of the elements’. In the patriarchate of Alexandria and Aithiopia they pre- ceded the consecration, and occurred in the middle of the thanksgiving, between Sursum corda and the hymn Tersanctus°. In the Roman patriarchate, the exarchate of Italy or Milan, and probably in Africa, the solemn prayers for the living occurred before the consecration, and for the departed after conse- eration, but both within the canon which followed ' Liturgia Basilii, Goar, p. | Liturgia Marci, Renandot, 170. tom. 1. p. 150: } Miss. Ambros. Pamel. Li- m Sacrament. Gregori, Me- turg. tom. 1. p. 803. nard. p. 3. * Liturgia Jacobi Syr. Re- naud. tom. ii. p. 86. 2 See vol.i. p. 28. 65. 77. ° Vol i. p- 93, SECT. ΧΙ. The Exhortation. 99 Tersanctus*. It appears from this, that the gene- ral prayers may be placed as well before the conse- cration as after it. None of these liturgies, how- ever, afford an exact parallel to the order of the Enelish liturgy, where the living and departed are commemorated, not merely before consecration, but before the canon or more solemn part of the liturgy begins. We are not, however, without an ancient (I had almost said an apostolical) example of this practice. In the ancient liturgies of Gaul and Spain, the solemn commemoration of living and departed was made in exactly the same place as it is in the English liturgy. There, after the gifts of bread and wine were laid on the table, and before the canon, the names of the living and dead, including the names of kings, bishops, clergy, benefactors, &c. and of apostles, martyrs, and the departed faithful, were recited; and then the officiating priest offered a prayer for all °. SECTION XI. THE EXHORTATION TO THE PEOPLE. An exhortation or address to the people at this part of the liturgy did not generally occur in the rites of the Christian churches during the very first ages; we cannot therefore claim for it the antiquity which belongs to most other parts of our liturgy. However, exhortations delivered to the people during the divine liturgy, at a different time from the sermon, are not without parallel in very ancient rites. In the primitive Gallican and Spanish liturgies, an address to the people called Prefatio ΡΟ τ pal22. 127. 137: 4 Ibid. p. 160. 174. H 2 100 The holy Communion, or Liturgy. CHAP. Iv. occurred very nearly at this place, immediately before the general prayers for all men, while the address in our liturgy occurs immediately after them. In this exhortation they were informed of the principal events which they were assembled to commemorate, and thus were prepared to listen with more atten- tion and devotion’. In the liturgy of Antioch, used for a great length of time by the Syrian mo- nophysites, there is an address from the deacon to the people, which nearly corresponds in position with our exhortation. It is placed before the salutation of peace and the beginning of the solemn thanks- givings and prayers*. It consists chiefly of praises and thanks to God, and prepares the minds of the faithful, by speaking of the body and blood of Christ, then shortly to be received. What may be the antiquity of this address I know not, but many reasons induce me to think that it is more recent than the separation of the monophysites and orthodox in aA. Ὁ. 451. It appears, therefore, that the position of our exhortation is not by any means without parallel in ancient liturgies; and in the exhortation itself we recognise the very life and soul of primitive devotion and orthodox faith. SALUTATION OF PEACE. As we have now entered on a part of the liturgy which must be regarded as peculiarly preparatory, it may be well to remark, that the preparation of the people in ancient liturgies was generally of three kinds: first, the preparation of repentance ; secondly, * Vol. i. p. 160. 174. naudot, tom. ii. p. 29; see also * Liturgia Jacobi Syr. Re- p. 75. SECIs XE The Apostolic Kiss of Peace. 101 of faith; thirdly, of charity. The English liturgy provides for the first in the confession and benedic- tion, or absolution of penitents, which will be re- viewed in the next section. The second is provided for by the repetition of the Constantinopolitan Creed. The third is accomplished by us in the exhortation to charity, which occurs in the middle of the ad- dress, which I consider in the present section. In the primitive church it was customary for the faith- ful to testify their charity by mutual salutations some time before the distribution of the sacrament *. In early ages, the common salutation of friendship was a7kiss; even within our own age such a cus- tom has (I apprehend) existed in some foreign coun- tries. In the eastern churches, the men sat at one side of the church, the women at the other; so that when the kiss of peace was given, according to the apostle Paul’s directions, no sort of impropriety could occur’. In the west, whatever might have {Καὶ ὁ διάκονος εἰπάτω πᾶ- σιν, ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ, καὶ ἀσπαζέσθω- σαν οἱ τοῦ κλήρου τὸν ἐπίσκο- πον, οἱ λαϊκοὶ ἄνδρες τοὺς λαϊ- κοὺς, αἱ γυναῖκες τὰς γυναῖκας. Const. Apost. lib. vill. c. 11, p. 398, ed. Clerici. Ei@’ οὕτως τὴν εἰρήνην δίδοσθαι, καὶ μετὰ τὸ πρεσβυτέρους δοῦναι τῷ ἐπι- σκόπῳ τὴν εἰρήνην, τότε τους λαϊκοὺς τὴν εἰρήνην διδόναι. Concil. Laodicen. canon 19. Bevereg. Pandect. tom. i. p. 461. ᾿Αλλήλους φιλήματι ao- παζόμεθα παυσάμενοι τῶν Ev- yor. Justin Martyr. Apolog. i. ed. Thirlby, p. 95. ‘“ Jeju- nantes habita oratione cum fra- tribus subtrahunt osculum pa- cis, quod est signaculum ora- tionis —-— quale sacrificium est, a quo sine pace receditur.” Tertullian. de Oratione, c. xiv. p. 135. ed. Rigaltii. " Eic τὸ ἕτερον μέρος οἱ λαϊ- κοὶ καθεζέσθωσαν μετὰ πάσης ἡσυχίας καὶ εὐταξίας" καὶ αἱ γυναῖκες κεχωρισμένως καὶ αὖ- ται καθεζέσθωσαν. Apost. Const: libs ;aa. δ 5ΠῈ (Be pees κλεισται ἡ ἐκκλησία Kal πάντες ὑμεῖς ἔνδον, ἀλλὰ διεστάλθω τὰ πράγματα, ἄνδρες μετὰ ἀνδρῶν, καὶ γυναῖκες μετὰ γυναικῶν. Cyrill. Hierosolym. Preef. ad Cat. Nos'8} pF ER ed) Milles. See Bingham’s Antiquities, book viii. chap. 5, ὃ 6. 102 The holy Communion, or Liturgy. CHAK. Live been the original custom, certainly in after-ages men and women prayed indiscriminately in the churches. This circumstance, combined with the alteration of the habits of common life, and the decline of Christian sanctity in the great body of the faithful, rendered it no longer possible to con- tinue the apostolic kiss of peace. But instead of substituting some other salutation, which would have at once suited the manners of the age, and fulfilled the apostolic injunction, an entirely differ- ent course was adopted. A relic or picture, entitled the osculatorium, was passed from one person to the other; and all that part of the congregation who kissed this memorial, thought only of vene- rating it’. Thus the apostolical custom became ex- tinct both in letter and spirit; and all that remained at the period of the English reformation was the name of the osculum pacis. If our reformers omit- ted a name, which had long been connected with a practice that led to superstition, and often to idola- try, they at least substituted in its place an exhor- tation, which was intended to promote that internal charity, which the apostolical salutation of peace was meant to express. The salutation occurred be- fore the Anaphora or solemn prayers and consecra- tion, in the patriarchates or exarchates of Antioch, Cesarea, Constantinople, Alexandria, and Ephesus, and in Gaul and Spain”. In the English liturgy, ἡ See Ducange, Glossar. vo- cibus osculatorium, osculum. He says of the salutation of peace in the west, “" Abrogatus deinde osculorum pacis in ec- clesia usus, inductusque alius, ut dum sacerdos verba hee profert, ‘ Pax Domini sit sem- -- per vobiscum,’ diaconi vel sub- diaconi imaginem quandam ad- stantibus clericis, et plebi, os- culandum porrigant, quam vul- gari vocabulo pacem appella- mus.” “, See, vol. ὦ. po d1s Goutiine 98. 108, ἅς. 161. 174. sect. x11. The Address, Confession, and Absolution. 103 the exhortation, which at present supplies the place of this salutation, occurs exactly in the same posi- tion as the salutation did in the ancient Gallican and Spanish liturgies, namely, after the commemo- ration of the living and dead, and before the form Sursum corda, “ Lift up your hearts*.’” In the liturgies of Milan, Rome, and Africa, the salutation of peace followed the solemn prayers and consecra- tion, and immediately preceded the actual commu- nion’. In most of the eastern liturgies, and in those of Gaul and Spain, a prayer for peace and charity followed or preceded the salutation. But it is more than doubtful whether such prayers were used in the most primitive times, though in some churches they may be traced back with a degree of probability to the fifth or fourth century. SECTION XII. THE ADDRESS, CONFESSION, AND ABSOLUTION. Independently of the self-examination and repent- ance which the primitive church required from the faithful, preparatory to the reception of the sacra- ment of Christ’s body and blood; we find that in some churches there was a general confession of sins made by the people during the liturgy; after which, the bishop or priest pronounced a benedic- tion or absolution of the penitents. I shall con- sider this more at large, by viewing separately the forms of confession and absolution which occur at this part of the English liturgy. * See volli. p. 161. 174:. ¥ Woking tea i2sy 1a0/ 15: 104 CHAP. IV. The holy Communion, or Liturgy. THE ADDRESS. It was generally the office of the deacon, in the primitive church, to make proclamations in the as- sembly, to command silence, to invite to prayer or psalmody, and to direct the attitudes which befitted attention or reverence’. However, if the deacon was not present, the priest himself might very properly fulfil this office. In the liturgy of the church of Jerusalem, the deacon addressed the people thus before communion: “ Draw near with the fear of God, with faith and charity*.” This address plainly resembles the commencement of our own, to which we have added an exhortation to the people to confess their sins. CONFESSION. It has been very anciently the custom in many churches for the priest or the people to confess their sins in the liturgy, either aloud or in silence. In the liturgies of Rome and Milan, in early times, the priest made a long confession of his sins in silence, after the catechumens had been dismissed, and the linen cloth laid’; and at the same time the people also may have probably made a similar confession and prayer in secret. In the ancient western mis- “ See Bingham’s Antiqui- ties, book ii. chap. 20, sect. 10. 14. These various offices are all mentioned in the an- cient liturgies. Isidor. Hispa- lens. de Eccl. Off. lib. ii. c. 8. ‘“‘Tpsi enim (diaconi) clara psallendo, sive in lectionibus audiendo.”’ 4 'O διάκονος, pera φόβου Θεοῦ καὶ πίστεως καὶ ἀγάπης προσέλθετε. Liturgia Jacobi. Assemani, Codex Liturgicus, tom. v. p. 58. voce in modum preeconis ad- monent cunctos sive in orando, sive in flectendo genua, sive in > See vol. i. p. 122, note * Ῥ- 129: SECT: X11, The Confession. 105 sal published by Illyricus, there is an apology or confession of the priest and a prayer of the people for him, immediately after the elements are placed on the table and offered, and before the canon be- gins®. ‘This instance perhaps accords more nearly with the position of our confession than any other. In the middle ages the secret apology of the priest and people became obsolete, though we have good reason for thinking that it had prevailed from the most primitive ages. A confession and absolution were placed at the beginning of the liturgies of Rome and Milan; and this custom having been introduced into England also, the confession and absolution stood at the beginning of our liturgy, when it was to be revised in the reign of Edward the Sixth*. At present the confession occupies a place in our liturgy much more consistent with the primi- tive Roman and Italian liturgies, than the modern Roman missal itself prescribes. In the liturgy of the orthodox of Jerusalem we find exactly in this place, a long apology or confession of the priest °, in which he acknowledges the sins of himself and the people, and implores God to have mercy upon them. This form occurs between the osculum pacis, which is represented by our exhortation, and the form of Sursum corda, as our confession does. In the liturgy of the church of England before the reformation, the priest confessed his sins before the choir, or people, who prayed for him when he had concluded. The people then confessed their © Martene, de Antiq. Eccle- Eborac. modus _ preparandi. size Ritibus, lib. i. c. 4, art. 12, Miss. Hereford. idem. p- 503. 506. 6 Liturgia Jacobi. Assemani, ἃ Miss, Sarisb. fol. 71. Miss. Codex Lit. tom. v. p. 25. &c. 106 The holy Communion, or Liturgy. CHAP. Iv. sins, and in turn the priest implored the divine benediction upon them*. We have now united these confessions; the priest or one of the ministers repeats the confession, and both priest and people approach God together, as sinners needing God’s pardon and absolution. In the liturgies of Alexan- dria, Antioch, Ceesarea, and Constantinople, though we find the priest confessing his unworthiness and weakness in the sight of God, yet we do not perceive the solemn confession of priest and people which has so long been used in the liturgies of the west. If we cannot directly trace all the words and expressions of our confession to primitive liturgies, we find examples of confessions in very old rituals, which in substance are not materially unlike our own. Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; We acknowledge and _ bewail our manifold sins and wicked- ness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath against us. and indignation We do earnestly repent, And are heartily sorry for these our misdoings; The remembrance of them is griev- ous unto us; The burden of them is intolerable. Have £ Miss. Sar. Ebor. Hereford. ut supra. 8 Extracted from a Sacra- A te Domine supplex in con- fessione peto veniam et indul- gentiam de universis meis ma- lis et iniquitatibus: quicquid ab infantia mea usque in hance horam in cogitatione, locu- tione, et operatione, et delec- tatione mala, et deliberatione turpissima in conspectu tuo peccavi. Multo Domine pec- cavi, et innumerabilia et gra- viora sunt super arenam maris. In omnibus malis miser sum, misericors es, miserere mei §, mentary of the time of Charle- magne. Martene, lib. i. ὁ. 4, art. 12; weary. SECT. XII. mercy upon us, Have mercy upon us, most merciful Father. For thy Son our Lord Jesus Christ’s sake, forgive us all that is past; And grant that we may ever hereafter serve and please thee in newness of life, To the The Absolution. 107 Tribue mihi indulgentiam omnium delictorum meorum.. et doce me facere voluntatem tuam cunctis diebus vite mez, Salvator mundi qui vivis, ὅσο." honour and glory of thy holy Name; Through Jesus Christ our Lord. Amen. THE ABSOLUTION, The benediction or absolution of the penitent faithful has always been committed to bishops and presbyters in the Christian church. No instance ean be assigned from antiquity in which the deacons and ministers of Christ’s church were permitted during the liturgy to give the benediction. The benediction or absolution of those who have confessed their sins, is always, in the present case, according to the rule of the English church, per- formed by the bishop, if he be present, and if he is not present, by the presbyter. There was scarcely any ancient liturgy which did not contain a bene- diction of the people before communion. In the liturgy of Ceesarea, about the year 370, the deacon proclaimed to the people, “ Incline your heads to the Lord,” and then the bishop blessed them, saying, “QO Lord our Ruler, Father of mercies and God of “all comfort ; bless, sanctify, keep, strengthen and “defend those who have bowed down their heads “unto thee; remove them from every evil work, fit “them for every good work, and grant that they may “ without condemnation be partakers of these pure nine hundred years old. Mar- tene, lib.i. c. 4, art. 12, p. 534, ΒΒ From a liturgy of the church of S. Gatian, at Tours, 108 The holy Communion, or Liturgy. CHAP. Iv. “ and life-giving sacraments, for the remission of their “sins, and the communion of the Holy Ghost’.” In the ancient Alexandrian liturgy we find the bene- diction before communion termed the absolution, and approaching to the form and substance of our own. After an introduction, which it is unnecessary to transcribe, the priest proceeded thus: “ May thy ser- “ς vants and handmaidens, therefore, be absolved by “the mouth of the holy Trinity, Father, Son, and “ Holy Ghost ; and by the mouth of me a sinner, thy “unworthy servant. O Lord our God, thou art he “who takest away the sins of the world; receive the “repentance of thyservants and handmaidens. Cause “the light of life to shine upon them, and forgive “them their sins; for thou art good and merciful, O “ Lord our God; long-suffering, and of great mercy, “and righteous. Whatever we have sinned against “thee, O Lord, in word, deed, or thought, pardon, “absolve, forget, for thou art the gracious lover of “mankind. O Lord our God, grant that we may be “all absolved, and with us absolve all thy people?.” The absolution which occurs at this place had long been used in the English liturgy at the very beginning of the service. But it is certainly much more consistent with primitive customs to reserve this benediction, as we do now, to a considerably later period. In the ancient liturgy of the mono- physites of Antioch, a benediction occurs in this part of the liturgy, namely, after an exhortation of the deacon, and before the osculum pacis, and the form of Sursum corda*®. The ancient western li- 1 Liturgia Basilii, Goar, p. Basilii, tom. i. p. 22. 174. * Liturgia Jacobi Syr. Re- j Liturgia AXthiopic. Renau- naudot, tom. ii. p. 40. dot, tom. i. p. 519. Cyrilli, et The Absolution. 109 SECT. XII. turgy published by Hlyricus concains a confession of the priest and prayers of the people for him, just at this place, as I have observed’. We are not, therefore, without several precedents in antiquity both for the substance and the position of our abso- lution. The following extract from the ancient liturgies of the English church will shew the source from which our absolution is derived. Almighty God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto him; Have mercy upon you; pardon and deliver you from all your sins ; confirm and strengthen you in all goodness ; and bring you to everlasting life ; through Jesus Christ our Lord. Amen. Misereatur vestri omnipo- tens Dens, et dimittat vobis omnia peccata vestra: liberet vos ab omni malo, conservet et confirmet in bono, et ad vi- tam perducat zternam”™. In the liturgy of the orthodox of Jerusalem, a prayer of perhaps the seventh or eighth century contains the following petitions, which are not dis- similar: Καὶ νῦν δεόμεθα cov, κύριε ὁ Θεὸς ἡμῶν, τελείας φιλανθρωπίας ἀξίωσον ἡμας" ὀρθοτόύμησον τὴν ὁδὸν ἡμῶν" 116 ἡμᾶς & Ἷ β ἱ τῆς & to βασι- ῥίζωσον nuac ev τῷ φόβῳ σου, καὶ τῆς ἐπουρανίου ι λ ’ > «! ; x ~ a - - , rd ~ n εἰας ἀξίωσον, ἐν Χριστῳ ᾿ἴησου, τῷ κυρίῳ ἡμῶν - 1 Martene, de Antiq. Eccle- sis Rit. lib. i. c. 4, art. 12, p- 503. 506. m Miss. Sar. fol. 1xxi. Miss. Ebor. et Hereford. Preeparatio ad Missam. n Liturgia Jacobi Grec. As- semani, Codex Liturgicus, tom. v. p. 64. 110 The holy Communion, or Liturgy. CHAP. Iv. SECTION XIII. THE SENTENCES. Though it was not the custom of the most primi- tive ages to enrich the liturgy with short detached sentences, yet we find that pious men in after-times selected verses of scripture remarkable for their de- votion, or for some other circumstance, which were appointed to be said at some particular part of the liturgy. Thus we find in the liturgy of the ortho- dox of Jerusalem several sentences from scripture, which were repeated by the priest in this part of the liturgy, before his confession. The priest said, “ Glory be to God on high, and on earth peace, good- “ will to men,” three times; “ Lord, open thou my lips, and my mouth shall shew forth thy praise,” three times; “Let my mouth be filled with thy “ praise, O Lord, that I may celebrate thy glory, and “ all the day thy magnificence,” three times®. So also in the liturgy of Constantinople, on Sundays, the beatitudes at the beginning of our Saviour’s sermon on the mount are sung some time before the scrip- tures are read ?. SECTION XIV. INTRODUCTION TO THE THANKSGIVING. We now enter upon the most solemn part of the liturgy, or rather that part which constituted pecu- liarly the liturgy, according to the judgment of the primitive church*. All the preceding lessons and ° Liturgia Jacobi Greece, and note 73, in Liturg. Chry- Assemani Codex Liturgic. tom. sostomi. v. p. 24, 25. a4 Thecdoret describes the P Goar, Rituale Greec. p. 67, commencement of the mystical SECT. XIV. Sursum Corda, &c. 1} prayers are preparatory ; it is here that the mystical and solemn prayer of thanksgiving, of blessing, and commemoration commences. This sacred service has been from the earliest ages commenced or intro- duced by the sentences and responses which I pro- ceed to consider. Cyprian, in the third century, at- tested the use of the form “Lift up your hearts,” and its response, in the liturgy of Africa *. Augus- tine, at the beginning of the fifth century, speaks of these words as being used in all churches*. And accordingly we find them placed at the beginning of the Anaphora, or canon, (or solemn prayers,) in the liturgies of Antioch and Cvsarea, Constantinople and Rome, Africa, Gaul, and Spain. How long these introductory sentences have been used in England it would be in vain to inquire ; we have no reason, however, to doubt that they are as old as Christianity itself in these countries. The Gallican and Italian churches used them, and Christianity with its liturgy probably came to the British isles from one or other of those churches. We may be certain, at all events, that they have been used in the English liturgy ever since the time of Augus- tine, archbishop of Canterbury, in 590. liturgy to be the benediction, ‘‘ The grace of our Lord,” &c. of which presently. r “Quando autem stamus ad orationem, fratres dilectis- simi, vigilare et incumbere ad preces toto corde debemus. Cogitatio omnis carnalis et sa- cularis abscedat, nec quidquam tune animus quam id solum cogitet quod precatur: ideo et sacerdos, ante orationem, pree- fatione preemissa, parat fratrum mentes dicendo: Sursum cor- da; ut dum respondet plebs: Habemus ad Dominum, admo- neatur nihil aliud se quam Do- minum cogitare debere.” Cy- prian. de Orat. Dom. Ρ. 152. Oper. ed. Fell. 5. **Quotidie per universum orbem humanum genus una pene voce respondet sursum corda se habere ad Dominum.” Aug. de Ver. Relig. c. 3. ὁ 112 The holy Communion, or Liturgy. CHAP. 1Vv. It appears that these sentences were preceded by a salutation or benediction in the ancient liturgies. According to Theodoret, the beginning of the mys- tical liturgy, or most solemn prayers, was that apo- stolic benediction, “The grace of our Lord Jesus “ Christ, and the love of God, and the fellowship of “the Holy Ghost be with you all".” The same was also alluded to by Chrysostom, when he was a pres- byter of the church of Antioch". We find that this benediction, with the response of the people, “ And with thy spirit,” has all along preserved its place in the east; for in the liturgies of Czesarea, Constan- tinople, Antioch, and Jerusalem, it is uniformly placed at the beginning of the Anaphora, just be- fore the form “ Lift up your hearts.” In Egypt”, Africa, and Italy, the apostolic benediction was not used at this place, but instead of it the priest said, “The Lord be with you,” and the people replied, “ And with thy spirit.” In Spain, and probably Gaul, as now in England, there was no salutation before the introductory sentences ’. Priest. Lift up your hearts. Sacerdos. Sursum corda. Answer. We lift them up Respons. Habemus ad Do- unto the Lord. minum. Priest. Let us give thanks Sacerdos. Gratias agamus unto our Lord God. Domino Deo nostro. Answer. Itis meet and right Respons. Dignum et justum so to do, est 7. In the liturgy of Caesarea the introduction to the thanksgiving was as follows: P Seervol. dapaeg Menard. p. 1. See also vol. i. " Ibid. p. 31. p- 127.136. ’ Liturg. Cyrilli Copt. Re- ¥ Missa Mosarabic. ap. Pa- naudot, tom. i. p. 40. mel. Liturg. Lat. tom.i. p. 646. x Sacramentar, Gregorli a * Miss. Sarisbur. fol. 67. The Thanksgiving or Preface. SECT. XY. 113 Sacerdos. Ἡ χάρις τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος, εἴη μετὰ πάντων ὑμῶν. Populus. Kat μετὰ τοῦ πνεύματός cov. Sacerdos. "Avw σχῶμεν τὰς καρδίας. Populus. "Ἔχομεν πρὸς τὸν κύριον. Sacerdos. Εὐχαριστήσωμεν τῷ κυρίῳ. Populus. "Αξιον καὶ δίκαιόν ἐστι προσκυνεῖν Πατέρα, Yiov, Kat ἅγιον Πνεῦμα, τριάδα ὁμοούσιον καὶ ἀχώριστον Ὁ. SECTION XV. THE THANKSGIVING OR PREFACE. The thanksgiving in the sacrament was instituted by our blessed Saviour himself, for we learn from holy scripture, that when he had taken bread and wine he gave thanks to God, and blessed them °. And we find that the same custom has prevailed in the Christian church from the beginning. In fact, we continually meet in the earliest writings of the Christian Fathers, the word eucharistia, or thanks- giving, applied both to the service and to the conse- crated elements, so great a portion of the liturgy in those days consisted of thanksgiving. The term was used in these senses by Ignatius in the aposto- lical age, by Justin Martyr, Ireneus, Clement of Alexandria, and Tertullian shortly afterwards “, and ἃ Liturgia Basilii, Goar, Rit. καὶ οἴνου καὶ ὕδατος. Justin ᾽ ’ Gree. p. 165. > Matt. xxvi. 26,27; Mark xiv. 22, 23; Luke xxii. 19,20. © ᾽Ἐκείνη βεβαία εὐχαριστία ἡγείσθω, ἣ ὑπὸ τὸν ἐπίσκοπον οὖσα, ἢ J ἂν αὐτὸς ἐπιτρέψῃ. Ignat. Epist. ad Smyrnzos, 6. Vill. εὐχαριστήσαντος δὲ τοῦ προεστῶτος, καὶ ἐπευφημήσαν- τος παντὸς τοῦ λαοῦ, οἱ καλού- μενοι παρ᾽ ἡμῖν διάκονοι διδόασιν ἑκάστῳ τῶν παρόντων μεταλα- Peiv ἀπὸ εὐχαριστηθέντος ἄρτου VOR: ΗΠ Martyr, Apolog. i. p. 96, ed. Thirlby. καὶ ἐν τῇ ἐκκλησίᾳ παρεχώρησεν ὁ ᾿Ανίκητος τὴν εὐχαριστίαν τῷ Πολυκάρπῳ κατ᾽ ἐντροπὴν δηλονότι. Lrenzei frag- ment. Epist. ad Victorem Ro- manens. Episcop. p. 341, ed. Benedict. Clemens Alexandrin. Pzedagog. lib. ii. c. 2, p. 178, ed. Oxon. ‘‘ Eucharistia pas- cit.” Tertullian. de Preescript. c. XXXvi. p. 215, ed. Rigalt. I CHAP. IV. 114 The holy Communion, or Liturgy. thenceforward by numerous Christian writers. We have, however, an earlier allusion to the liturgy under the title of ewcharistia, or thanksgiving, in the first Epistle of St. Paul to the Corinthians ; where, in forbidding and reasoning against the practice of some persons, who used the miraculous gift of tongues in an improper manner, namely, by cele- brating the liturgy in an unknown language, he says, “when thou shalt d/ess with the spirit, how “ shall he that occupieth the room of the unlearned “say Amen at thy giving of thanks, seeing he un- “ derstandeth not what thou sayest ?” 1 Cor. xiv. 16. ἐπεὶ, ἐὰν εὐλογήσῃς τῷ πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ : ἐπειδὴ, τί λέγεις, οὐκ οἶδε. The meaning of this pas- sage is obvious: “ If thou shalt bless the bread and ‘wine in an unknown language which has been given “to thee by the Holy Spirit, how shall the layman “say Amen, ‘so be it,’ at the end of thy thanksgiv- ‘ing or liturgy, seeing he understandeth not what “thou sayest*?” It is undeniable that St. Paul in this place uses exactly the same expressions to describe the supposed action as he has employed a short time before in designating the sacraments of Christ’s body and blood, and describing our Lord’s consecration at the last supper. λογοῦμεν, οὐχὶ κοινωνία τοῦ αἵματος τοῦ Χριστοῦ ἐστι: “the cup of dlessing which we Oless, is it not the Ν (2 - > ’ ἃ 3 To TOTNHOLOY THC εὐλογίας O ευ- 4 Dr, Waterland says, ‘‘ This fested upon the place.” Re- construction of the text ap- pears too conjectural to build upon, and is rejected by the generality of interpreters: I think, with good reason, as Es- tius in particular hath mani- view of the Doctrine of the Eucharist, &c. ch.i. p. 45. It is strange that Doctor Water- land did not perceive the weak- ness of Estius’s arguments. sect. xv. Use of unknown Tongues forbidden. 115 “communion of the blood of Christ 2” 1 Cor. x. 16. Ὃ κύριος ᾿Ιησοῦς ἐν τῇ νυκτὶ ἡ παρεδίδοτο, ἔλαβεν ἄρτον, καὶ εὐχαριστήσας ἔκλασε, I Cor. xi. 23, “the “Lord Jesus, in the same night in which he was “ betrayed, took bread, and when he had given thanks “he brake it.” The language of St. Paul also in the passage under consideration, as well as the action which he describes, is perfectly conformable to the description given by Justin Martyr of the cele- bration of the eucharist. “Then bread and acup of “water and wine is offered to the president of the “brethren ; and he, taking them, sends up praise and “glory to the Father of all, in the name of the Son “and of the Holy Ghost, and makes a very long “ thanksgiving, because God has thought us worthy “of these things. And when he has ended the “ prayers and thanksgiving, all the people that are “present signify their approbation, saying, Amen. “ For Amen in the Hebrew language signifies ‘so be “it’’” Here we observe the “president” cor- responding to the person who “ blesses,” according to St. Paul, and performs the “thanksgiving.” The “ people” corresponding to the “ unlearned person” (or layman, as Chrysostom and Theodoret interpret the word ',) of St. Paul, and replying Amen, “so be © Justin Martyr, Apolog. i. Ῥ- 96, 97, ed. Thirlby. Chrysostom, commenting on this passage, says, ἰδιώτην δὲ τὸν λαϊκὸν λέγει, καὶ δείκνυσι καὶ αὐτὸν ov μικρὰν ὑπομένοντα τὴν ζημίαν, ὅταν τὸ ᾿Αμὴν εἰπεῖν μὴ δύνηται. ὃ δὲ λέγει τοῦτο ἔστιν ἂν εὐλογήσῃς τῇ τῶν βαρβάρων φωνῇ, οὐκ εἰδὼς τί λέγεις, οὐδὲ ἑρμηνεῦσαι δυνά- μενος, οὐ δύναται ὑποφωνῆσαι τὸ ᾿Αμὴν ὁ λαϊκός. οὗ γὰρ ἀκού- ων τὸ, εἰς τοὺς αἰῶνας τῶν αἰώ- νων, ὅπερ ἐστὶ τέλος, οὐ λέγει τὸ ᾿Αμήν. Hom. 35, in Epist. 1 ad Cor. tom. x. Oper. ed. Benedict. p. 325. Chrysostom obviously understood the apo- stle to speak of the liturgy by alluding to thes words εἰς rove αἰῶνας τῶν αἰώνων, which he KZ 116 The holy Communion, or Liturgy. CHAP. Iv. it,” at the end of the thanksgiving in both passages. If we refer to all the ancient and primitive liturgies of the east and of Greece, the peculiar applicability of St. Paul’s argument to the Christian liturgy will appear still more. In the liturgy of Constantinople or Greece, which has probably been always used at Corinth, the bishop or priest takes bread, and “blesses” it in the course of a very long “ thanks- giving,” at the end of which all the people answer, « Amen®.” The same may be said of the liturgies of Antioch and Cesarea", and, in fine, of all the countries of the east and Greece through which St. Paul bare rule or founded churches. It may be added, that there is, I believe, no instance in the writings of the most primitive Fathers in which the Amen is ever said to have been repeated at the end of an office containing both blessing and thanks- giving, except in the liturgy of the eucharist. All this shews plainly that the argument of St. Paul applies immediately and directly to the celebration of this sacrament. Whether we regard his own previous expressions, the language and the words of the earliest Fathers, or the customs of the primitive church exhibited in the ancient litur- gies, we see the accurate coincidence between the says ἐστὶ τέλος, that is, the end of the liturgy. And accord- ingly if we look to the liturgies of Antioch, where he preached these Homilies, we find those words terminating the liturgy. Liturgia Jacobi Grec. Asse- mani, Cod. Lit. tom. v. p. 48; Syr. Renaudot, tom. ii. p. 38. Theodoret comments thus on the passage: ἰδιώτην καλεῖ τὸν ἐν τῷ λαϊκῷ τάγματι τεταγ- μένον" ἐπειδὰν καὶ τοὺς ἔξω τῆς στρατιᾶς ὄντας ἰδιώτας καλεῖν εἰώθασι. In Epist. 1 δὰ Cor. c. 14, tom. iii, Oper. ed. Sir- mond. p. 191. € Liturgia Chrysost. Goar, Rituale Greece. p. 75—79. h See last note but one, and Liturg. Basilii, Goar, p. 165— 173. sect. xv. Use of unknown Tongues forbidden. 117 case which he refers to, and the celebration of the eucharist. Estius, a Romanist, who had reasons for denying the applicability of this passage of St. Paul to the eucharist, objects that the words εὐλογεῖν and εὐχαρι- στεῖν are of general signification, and therefore may apply to any benediction and giving of thanks’. This is true in general, but in the present instance they refer to the benediction and thanksgiving of the eucharist, because the layman is said to answer Amen; and we have no instance in primitive times of such a thanksgiving and benediction by the priest, and such a response by the laity, except in the eucharist. Estius objects, secondly, that Paul could not have spoken of the consecration and obla- tion of the eucharist in this place, because by the appointment of the apostle this was performed at Corinth, and the other churches of Greece, in pre- scribed words, and only in the Greek language. But granting that the apostle had appointed the order and substance of the liturgy, still he might not have given directions for the use of a particular language, because the use of the vernacular tongue in the public worship of God might have seemed a matter of course. Therefore his directions for the use of a known language in the present instance, may very properly be referred to the liturgy of the eucharist. The third objection of Estius is, that the apostle does not reprehend bishops or priests In this place, but only reproves generally those who, endowed with the gift of tongues, uttered prayers and praises in the assembly of the faithful, which i Gulielmus Estius, in Epist. Pauli 1 ad Cor. p. 456, tom. i. Commentar. Duaci, a.p. 1614. 118 The holy Communion, or Liturgy. CHAP. Iv. were unintelligible to themselves and to others. From which it may be inferred that he does not speak of the eucharist in this place, because if he had, he would have addressed himself expressly to those who only had the power of celebrating it. I reply, that it was unnecessary that the apostle should expressly mention bishops and priests, be- cause all the church must have known that the words of the apostle could only apply to them. They knew that it was only the bishop and the priests who could bless and perform that thanks- giving to which the laity answered, “ Amen.” And besides this, the apostle distinguishes the person who blesses and gives thanks from the layman, “how shall the dayman say ‘so be it,’ at the end of “thy eucharistia,” as Chrysostom and Theodoret in- terpret it; the person that blessed therefore was not a layman. The objections of Kstius against the application of this passage of St. Paul to the liturgy of the eucharist are therefore invalid; and we may conclude that the apostle referred directly to the blessings and thanksgivings of the liturgy, when he forbad the use of an unknown tongue in the “ blessing” and “thanksgiving.” However, though I must contend that the apostle referred zmmediately to the liturgy in this place; it is very true, as Hstius has observed, that this pas- sage may be applied to benedictions and thanksgiv- ings in general, and to prayers, praises, and psalms ; in short, to all parts of public worship; though in an indirect manner: in other words, we may infer from the apostle’s reproof of the use of an unknown tongue in the celebration of the eucharist, that it is inconsistent with apostolical discipline to perform SECT. XV. Primitive Thanksgivings. 119 any public service in a language not understood by the people, and therefore that it Is the duty of the church to make the language of the ritual intel- ligible to the laity, as far as it is in her power. The thanksgiving formed a large portion of every primitive liturgy, and although the principal portion of it generally preceded the blessing or consecration, yet the tone and language of thanksgiving was carried all through, and generally terminated the liturgy with a doxology, to which all the people an- swered, “Amen.” The chief portion of the thanks- giving occurred at the beginning of the mystical liturgy as ours does; and immediately followed the introductory sentences which were the subject of the last section. In all the primitive liturgies, during the first four or five centuries, thanksgivings were used which were substantially alike. The church, by means of the bishop or presbyter, sent up praises and thanksgivings to God, the Father, Son, and Holy Ghost, for the work of creation and redemp- tion, for his mercy and love to fallen man, and the various means and dispensations by which he had sought to benefit the human family. In the course of this thanksgiving, or at the end of it, the whole body of the people sung or repeated with a loud voice that hymn which Isaiah describes to have been chanted before the throne of glory, by angels and archangels, and six-winged seraphim. In the liturgies of Antioch, Czesarea, Constan- tinople, Gaul, and Spain, the hymn TYersanctus oc- curred in the middle of the thanksgiving, which continued on at some length afterwards, until it came up to the consecration. In the liturgies of Alexandria, Rome, Milan, and probably Africa, this 120 The holy Communion, or Liturgy. CHAP. Iv. hymn occurred at the termination of the thanksgiv- ing, or very nearly so. The liturgies of Alexandria and /Ethiopia differed from all the liturgies of the east and west, by inserting the solemn prayers for all estates of men, and for all things, in the course of the thanksgiving, and before the hymn Ter- sanctus. About the end of the fourth and beginning of the fifth century, various thanksgivings, or prefaces, as they began to be called, were written in the western churches. And we may hence conjecture that it had been probably customary for the bishops to introduce some variety into their thanksgivings from a more remote period; always, however, pre- serving the order and the great body of the liturgy which had descended to them from preceding times. The fifth century produced a number of new pre- faces in the west, so that before long every holyday and nativity of the martyrs possessed a distinct preface peculiar to itself’. The African church was obliged to interpose at the beginning of this century, and perhaps the end of the fourth; and provide that no new prayers and prefaces should be used which had not been approved by public autho- rity. It was this custom of varying the prefaces } As may be seen in the sa- tur. Nec aliz omnino dican- cramentaries of Leo and Gela- sius, and the Gallican sacra- mentaries. See Muratori, Li- turgia Romana, and Mabillon, de Liturgia Gallicana. * « Placuit etiam et illud, ut preces vel orationes seu misse, quz probatee fuerint in conci- lio, sive prefationes, sive com- mendationes, seu maniis impo- sitiones ab omnibus celebren- tur in ecclesia, nisi quae a pru- dentioribus tractate, vel com- probatz in synodo fuerint, ne forte aliquid contra fidem, vel per ignorantiam, vel per minus studium sit compositum.” Con- cil. Milevit. a.p.416, canon 12. See also codex Canon. Eccl. Afr. can. 103. Concil. African. can, 70. SECT. XV. Primitive Thanksgivings. 121 and other prayers to suit the occasion of the day, that gave to the Gallican, Roman, and Italian churches, those large liturgical volumes, which were at first called Sacramentaries, or books of Sacra- ments, and afterwards were known by the name of Missals, or books of Misse. In after-times, the number of prefaces or thanksgivings was retrenched in the western churches', and at the period when our liturgy received its revision, in the reign of Edward the Sixth, prefaces for a very few special occasions were used in the English church, which are retained with little alteration. In the oriental churches, the variety of prefaces which has long prevailed in the west has not been introduced. The principal liturgies of the east cer- tainly have the advantage of possessing thanks- givings which are derived from the most remote antiquity, and formed on the most primitive models. The liturgy of Caesarea or of Basil", and that of the churches of Antioch and Jerusalem, described accurately by Cyril about the year 340°", present noble specimens of thanksgivings, full of primitive faith and devotion, and as instructive as they are beautiful. In the Roman liturgy, which has gra- dually come to be extensively used in the west, and in the English, the thanksgiving is on ordinary 1 It has been said that Pe- lagius the Second, bishop of Rome, affirmed that only nine prefaces were to be used in the church. But this is a perfect fable, since long after the time of Pelagius we find the sacra- mentaries of the Roman church to have contained numerous prefaces. m Liturgia Basilii, Goar, Rit. Greec. p. 165, 166. " Liturgia Jacobi Syr. Re- naudot, tom. il. p. 31. Liturg. Jac. Grzc. Assemani, Codex Liturg. tom. v. p. 33, or Bi- bliotheca Patrum. Compare Cyril. Hierosol. Catech. Mys- tag. v. art. 5, p. 296, 297, ed. Milles. 122 CHAP. IV. The holy Communion, or Liturgy. occasions not so full or complete as those of the eastern catholic churches. In the English liturgy it would appear that the common preface might be enlarged without injury, so as to correspond in length with the prefaces appointed for peculiar days. The common preface has been used in England from a remote period of antiquity ; but what that period may have been 1 am unable to determine. It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks to thee, O Lord, Holy Father, Almighty, Everlasting God. Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thyglorious Name; evermore praising thee, and saying : Vere dignum et justum est, zequum et salutare, nos tibi semper et ubique gratias agere, Domifie Sancte, Pater Omni- potens, A‘terne Deus. Et ideo cum Angelis et Arch- angelis, cum thronis et domi- nationibus, cumque omnia mi- litia ccelestis exercitus, hym- num glorize tue canimus, sine fine dicentes °. PREFACE FOR THE NATIVITY. The preface formerly used in the church of Eng- Jand on this occasion was not the same as ours, which rather seems to resemble the ancient collect for the day before, in the Sacramentary of Gelasius, patriarch of Rome, a.p. 494. I rather cite this collect to shew the conformity of doctrine than for any other object. Because thou didst give Je- sus Christ thine only Son to be born as at this time for us ; who, by the operation of the Deus, qui per beatae Marize sacree Virginis partum sine hu- mana concupiscentia procrea- tum, in Filii tui membra veni- ° Missale Eboracens. Preefa- tio Communis ante Canonem. Miss. Herefordens. ante Cano- nem. SECT. XV. Holy Ghost, was made very man of the substance of the Virgin Mary his mother ; and Proper Prefaces or Thanksgivinas. 123 entes paternis fecisti preejudi- ciis non teneri: Presta, que- sumus, ut hujus creature novi- that without spot of sin, to make us clean from all sin. And therefore with Angels &c. tate suscepta vetustatis anti- Per que contaglis exuamur. eundem DominumP. FOR EASTER. This preface may be considered as old as the fifth century, as it occurs in the Sacramentary of Gelasius; and it has been used in the English church since the arrival of Augustine, in 595, as it is also found in the monuments of the Anglo-Saxon church, and in all the English liturgies anterior to the reformation. But chiefly are we bound to praise thee for the glorious Resurrection of thy Son Jesus Christ our Lord: For he is the very Paschal Lamb, which was offered for us, and hath taken away the sin of the world ; who by his death hath destroy- ed death, and by his rising to life again hath restored to us everlasting life. Therefore with Angels &c. Et te quidem omni tempore, sed in hac potissimum nocte gloriosius preedicare: Cum Pascha nostrum immolatus est Christus. agnus qui Ipse enim verus est abstulit peccata mundi. Qui mortem nostram moriendo destruxit, et vitam Et ideo resurgendo reparavit. cum Angelis &c.4 FOR ASCENSION. This preface is to be regarded as the composition of Gregory the Great, patriarch of Rome, about the P Sacramentar. Gelasii, Mu- ratori, Lit. Rom. tom. i. p. 494. Sacrament. MS. Leofr. Exon. episcopi, fol. 68. In the Sa- cramentary of Gelasius it is entitled, ‘In Vigilia Domini mane prima Oratio.” 4 Sacramentar. Gregorii Me- nard. p. 75, 76. Muratori, Lit. Rom. tom. ii. p. 67. Gelasii Sacr. Murat. tom. 1. p. 572. MS. Sacramentar. Leofr. Exon. fol. 115. Miss. Sar. fol. Ixxiv. Miss. Ebor. et Herefordens. 124 The holy Communion, or Liturgy. CHAP. IV. year 590, and has been used in the English church for above twelve hundred years. Through thy most dearly be- loved Son Jesus Christ our Lord; who after his most glo- rious appeared to all his Apostles, and in their sight ascended up resurrection manifestly into heaven to prepare a place for us; that where he is, thi- ther we might also ascend, and reign with him in glory. There- fore with Angels &c. Per Christum Dominum nos- trum: qui post resurrectionem suam omnibus discipulis suis manifestus apparuit. Et ipsis cernentibus est elevatus in coe- lum, ut nos divinitatis sue tri- bueret esse participes. Et ideo cum Angelis &c.? FOR PENTECOST. The preface formerly used in the church of England for Pentecost was not equal to that which we use at present, as it contained a very short and imperfect allusion to the great event which is this day commemorated. We may compare our preface with that of the ancient Gallican church on the same occasion, without feeling that there is any inferiority either in the ideas or language of our own. Through Jesus Christ our Lord ; according to whose most true promise, the Holy Ghost came down as at this time from heaven with a sudden great sound, as it had been a mighty wind, in the likeness of fiery tongues, lighting upon the Apo- stles, to teach them, and to lead them to all truth; giving In hoe precipue die, in quo sacratissimum Pascha quinqua- ginta dierum mysteriis tegitur ; et per sua vestigia, recursanti- bus dierum spatiis, collegun- tur: et dispersio linguarum, quze in confusione facta fuerat, per Spiritum Sanctum aduna- tur. Hodie enim de ccelis re- pente sonum audientes Apo- τ Sacramentar. Gregorii Me- nard. p. 95. Muratori, tom. ii. p. 85. MS. Sacramentar. Leofr. Exon. fol. 128. Miss. Sar. fol. lxxv. Miss. Ebor. Herefordens. SECT. XV. them both the gift of divers languages, and also boldness with fervent zeal constantly to preach the Gospel unto all na- Proper Prefaces or Thanksgivings. 125 stoli, unius Fidei Symbolum exceperunt: et linguis variis Evangelii tui gloriam gentibus tradiderunt, per Christum Do- tions ; whereby we have been minum nostrum ὅ, brought out of darkness and error into the clear light and true knowledge of thee and of thy Son Jesus Christ. There- fore with Angels &c. FOR TRINITY SUNDAY. This preface is as old as the time of Gelasius, patriarch of Rome, Α.Ὁ. 494; it also appears in the Sacramentary of Gregory the Great; and being found in the monuments of the Anglo-Saxon church, as well as in the more recent English liturgies, there ean be no doubt that it has been used in the church of England for above twelve hundred years. Who art one God, one Lord: not one only Person, but three Persons in one Substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. There- fore with Angels &c. Qui cum unigenito Filio tuo et Spiritu Sancto, unus es De- us, unus es Dominus, non in unius singularitate persone, sed in unius trinitate substan- tiz : quod enim de tua gloria, revelante te, credimus; hoc de Filio tuo, hoc de Spiritu Sancto sine differentia discretionis sen- timus. Ut in confessione verze sempiterneeque Deitatis, et in personis proprietas, et in es- sentia unitas, et in majestate adoretur zequalitas ¢, 5. Missale Gothicum. Mabil- lon de Liturgia Gallicana, p. 269. * Gelasii Saeramentarium. Muratori, Liturg. Rom. tom. i. p- 606. Gregorii Sacrament. Menard. p. 104. MS. Sacram. Leofr. Exon. episcopi, fol. 135. Miss. Sar. fol, xxv. Miss. Ebor. Hereford. 126 The holy Communion, or Liturgy. CHAP. Iv. SECTION XVI. THE SERAPHIC HYMN, OR TERSANCTUS. It is probable that this hymn has been used in the Christian liturgy of the east and west since the age of the apostles. Certainly no liturgy can be traced in antiquity, in which the people did not unite with the invisible host of heaven in chanting these sub- lime praises of the most high God. From the tes- timony of Chrysostom and Cyril of Jerusalem, we find that the seraphic hymn was used in the liturgy of Antioch and Jerusalem in the fourth century”. The Apostolical Constitutions enable us to carry it back to the third century in the east ἡ, In the same century with Cyril and Chrysostom, Gregory, bishop of Nyssa in Cappadocia, testified its use in the pa- triarchate or exarchate of Cesarea’; and Seve- rianus of Gabala attested the same for the church of Constantinople *. Cyril, pope of Alexandria, and Origen, in the fifth and third centuries, allude to the seraphie hymn, as used in the patriarchate of Alexandria’. In Gaul it was mentioned by Hilary of Poictiers, Cesarius of Arles, the council of Vai- son, and Gregory of Tours’; who inform us, that it was sung by all the people. Isidore of Seville speaks of its use in the Spanish liturgy*. In the liturgy of Milan it has been used from time immemorial, under the name of Zrisagiwm; and in Africa we learn that it was customary in the second century from Tertullian”. Thus it appears that this hymn ἃ Vol. i. p. 32. 35. y Ibid. p. 103. v Ibid. p. 39. z Ibid. p. 161. " Ibid. p. 70. ἃ Ibid. p. 175. x Ibid. p. 79. b Ibid. p. 137. sect.xvi. The Seraphic Hymn, or Tersanctus. 127 was universally prevalent in the Christian liturgies from the very earliest period; and therefore it is most highly probable that the apostles themselves communicated it to all churches. I have not read that any allusion to this hymn has been found amongst the voluminous works of Augustine; but this may perhaps have been from some oversight on my part. I may venture to observe, that, owing perhaps toa want of clear and definite rubrical direction, or from some mistake, it has been customary in many of our churches for the clerks and people to repeat, not only the seraphic hymn itself, but a portion of the preface also, beginning at “Therefore with angels” &c. This never was the custom of the primitive church, and could not have been intended by those who revised our liturgy, nor is it warranted by the nature of the preface itself. It has perhaps arisen from the custom of printing the latter part of the preface in connexion with the hymn Versanctus, and from the indistinctness of the rubric, which, in fact, gives no special direction for the people to join in repeating the hymn Tersanctus. The seraphic hymn, as used by the church of England, contains little more than the words which Isaiah describes as being sung by the angels and six-winged seraphim. In this respect the practice of the English liturgy approximates to that of the ancient liturgies of the patriarchates of Antioch and Alexandria. ENGLAND. ANTIOCH. ALEXANDRIA. Holy, holy, holy, Πᾶς ὁ λαὸς Gua Populus. Sanctus, Lord God of hosts, εἰπάτω “Αγιος,ἅγιος, Sanctus, Sanctus, heaven and earth ἅγιος Κύριος Σαβα- Dominus Deus Sa- 128 are full of thy glo- ry : Glory be to thee, O Lord most high. Amen. The holy Communion, or Liturgy. ὧθ' πλήρης dovpavoc καὶ ἡ γῆ τῆς δόξης αὐτοῦ. εὐλογητὸς εἰς Ἂν Sa 7 τοὺς αἰῶνας. Api’. CHAP, EV. baoth. Pleni sunt coeli et terra sancti- tate gloriz ejus*. In the liturgies of Constantinople, Ceesarea, and of Antioch and Jerusalem at a later period, we find added to the seraphic hymn, the hymn used by the multitude who rejoiced when the blessed Redeemer entered Jerusalem. It was probably from these li- turgies that the Roman and Italian churches adopted the same addition. The church of England has all along used the hymn Zersanctus: but at the period of the revision of our liturgy in the reign of Edward the Sixth, it was thought proper to omit this latter part, in accordance with the more ancient liturgies of the east and of Egypt. CHSAREA, CONSTAN= TINOPLE, JERUSA- LEM. ef ef ef Aywe, ἅγιος, a- γιος, Κύριος Σαβα- \ Ψ, e 9 ὧθ, πλήρης ὁ οὐρα- yn τῆς δόξης σου. ὡσαννὰ Ν A ς voc καὶ ἢ) > ~ e , 9. ἐν τοῖς ὑψίστοις. ev- , e > ld λογημένος ὁ EDXO- μενος ἐν ὀνόματι Κυ- ρίου. ὡσαννὰ ἐν τοῖς e ὑψίστοις 5. * Apost. Const. 6. 12, p. 402, ed. Clerici. 4 Liturg. AXthiop. Renaud. tom. 1. jp: 516. Liturg. Cyrilli et Marci, Liturg. Oriental. ibid. © Liturgia Basilii, Goar, Ri- ANTIOCH. Sanctus, Sanctus, Sanctus es, Domine Deus fortis Sabaoth. Pleni sunt cceli et terra gloria et de- core majestatis tuz, Domine. Hosanna in excelsis. Bene- dictus qui venit et venturus est in no- Ho- sanna in excelsis!. mine Domini. lib. vill. v. p. 94. ROME. Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Ple- ni sunt coeli et terra gloria tua. Osanna Bene- dictus qui venit in nomine Domini. O- sanna in excelsis 5, in excelsis. tomi, ibid. p. 76. Jacobi Gree. Assemani, Codex Liturg. tom. f Liturgia Jacobi Syr. Re- naudot, tom. il. p. 31. ® Menard. Sacram. Gregorii, pel. tuale Gree. p. 166. Chrysos- SECT. XVII. Prayer after Tersanctus. 129 The hymn of the seraphim is generally repeated in the chureh by all the people, without singing; and this is the most ancient custom, as it may also be admitted to be the best. But in places where there are singers, it has often been customary to sing or chant it, which is not by any means to be blamed. Music is not inappropriate on so sublime and solemn an occasion. The Christians have sung or chanted hymns from the time of our Lord him- self; and this is the most ancient, the most cele- brated, and the most universal of Christian hymns. SECTION XVII. PRAYER AFTER THE SERAPHIC HYMN. That part of the liturgy which followed the hymn Tersanctus, and preceded the beginning of the con- secration, varied much in the ancient liturgies as to substance. In Antioch, Cesarea, and Constantinople, this intervening part consisted of a continuation of thanksgiving, including more especially a commemo- ration of the principal events of our Saviour’s life and ministry, which gradually was brought on to a commemoration of his words and deeds at the last supper, with which consecration began. The liturgies of Gaul and Spain followed the same order. On the other hand, in the Roman and Italian liturgies there was nothing of the kind in this part of the liturgy; but as soon as the seraphic hymn was con- cluded, the priest proceeded to commend the obla- tions of the people to the acceptance of God, and to offer the solemn prayers for the church, &c. All the solemn prayers for the living occurred here in the Roman and Italian liturgies, while in those oriental VOL. II. K 130 The holy Communion, or Liturgy. CHAP. Iv. liturgies already alluded to, they took place after consecration. In the ancient liturgy of Alexandria, again, this part appears to vanish entirely ; for though there are a few words in that liturgy as used in the fifth century ", imploring the benediction of God on the elements, &c.: yet there is reason to think that this petition was not used in the time of Athanasius, A. Ὁ. 330, when the AXthiopians derived their liturgy from the Alexandrian; for the A‘thiopian liturgy does not contain this petition ’. The intermediate part of the English liturgy, which intervenes between the end of the seraphic hymn and the beginning of consecration, may be considered to include not only the prayer which is the subject of the present section, but a portion of the next also. The part of the prayer of consecration which may be considered as forming part of the in- termediate portion of the liturgy, is the introduction, which terminates with these words, “until his coming again.” I shall endeavour to compare the part of our liturgy included in the prayer after Ter- sanctus, and the preface of the prayer of consecration, with the corresponding part of ancient liturgies, which intervenes between the seraphic hymn and the beginning of consecration. I shall follow the order of our liturgy, and only comment on the former prayer at present, reserving for the next sec- tion any remarks which may occur on the preface. The humble deprecation of this prayer is perhaps best paralleled by the liturgy of Cxsarea or of » Liturgia Cyrilli Copt. Re- section iv. of Dissertation on naudot, toma. i. p. 46. Marci, primitive Liturgies, vol. i. p. Ῥ. 154, 155. 89, &c. for remarks on the ' Liturgia Xthiopum, Re- A&thiopian liturgy. naudot, tom. i. p. 517. See SECT. XVII. Prayer after Tersanctus. 131 Basil. In this liturgy, that part which follows Tersanctus begins with an acknowledgment of our unworthiness and sin. ‘“ With these blessed powers, O merciful Lord, we snners also cry and say’,” &c. After which it proceeds to commemorate the dis- pensations of God, and the principal actions of Christ’s life and ministry. This may be regarded as affording a parallel to our liturgy, where, first, in the prayer after Zersanctus, we in like manner acknowledge our sins; and, secondly, in the preface of the prayer of consecration, we commemorate the dispensation of God in giving Christ to die for us, and the actions of Christ, in offering himself as a sacrifice for us, and commanding us to continue a memorial of his precious death. In a subsequent part of the liturgy of Caesarea, (before, however, the consecration is completed,) we find the slight hint which occurred at the commencement of the inter- vening part cited above, enlarged and developed, so as to bear a marked resemblance to the first part of the prayer after TZersanctus in the English liturgy. We do not presume to come to this thy table, O merciful Lord, trusting in our own right- eousness, but in thy manifold and great mercies. We are not worthy so much as to ga- ther up the crumbs under thy table. But thou art the same Lord, whose property is always to have mercy. Διὰ τοῦτο, δέσποτα πανάγιε, Xe ~ ee \ aa Ud καὶ ἡμεῖς ol ἁμαρτωλοὶ καὶ ava- ἕιοι δοῦλοί σου, οἱ καταξιωθέντες = ~ eel λειτουργεῖν τῷ ἁγίῳ σου θυσιασ- τηρίῳ, οὐ διὰ τὰς δικαιοσύνας ἡμῶν, οὐ γὰρ ἐποιήσαμέν τι ἀγαθὸν ἐπὶ τῆς γῆς, ἀλλὰ διὰ τὰ ἐλέη σου, καὶ τοὺς οἰκτιρμούς “ > ΄ , 3 ry gov, ove ἐξέχεας πλουσίως ἐφ ἡμᾶς, προσεγγίζομεν τῷ ἁγίῳ ee σου θυσιαστηρίῳ *. i Μετὰ τούτων τῶν μακαρίων ΄ δυνάμεων, δέσποτα φιλάνθρωπε, καὶ ἡμεῖς οἱ ἁμαρτωλοὶ βοῶμεν Ὁ καὶ λέγομεν, κι τι λ. Liturg. Basilii, Goar, p. 166. « Liturg. Basilii, Goar, p.169. 132 The holy Communion, or Liturgy. CHAP. Iv. Let us now consider the latter part of our prayer, and compare it with a passage which occurs in the liturgy of Czsarea before communion, and we shall perceive that the whole prayer, which is the subject of the present section, is accordant in substance and spirit with one of the most famous and venerable liturgies of primitive times. Grant us, therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may ever- Σὺ ὁ Θεὸς ἡμῶν, ὁ προσδε- ξάμενος τὰ δῶρα ταῦτα, καθάρι- σον ἡμᾶς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, καὶ διδά- « [4 > ~ > ΄ ov ἁγιωσύνην ἐπιτελεῖν ἐν φόβῳ Ὁ > ~ ~ ,ὔ σου" ἵνα ἐν καθαρῷ τῷ μαρτυρίῳ τῆς συνειδήσεως ἡμῶν ὑποδεχό- μένοι τὴν μερίδα τῶν ἁγιασμά- more dwell in him, and he in us. Amen. ς ~ ~ e , των cov, ἐνωθῶμεν τῷ ἁγίῳ σώματι καὶ αἵματι τοῦ Χριστοῦ ,e , 9 ν > , σου, kal ὑποδεξάμενοι αὐτὰ ἀξίως, σχῶμεν τὸν Χριστὸν κατοικοῦντα ἐν ταῖς καρδίαις ἡμῶν, καὶ γενώ- μεθα ναὸς τοῦ ἁγίου πνεύμα- roc}, SECTION XVIII. INTRODUCTION OF THE PRAYER OF CONSECRATION. It has been observed in the !ast section, that in the liturgies of Antioch, Caesarea, and Constan- tinople, the part of the service which intervened between the seraphic hymn and the beginning of consecration, consisted chiefly of a commemoration of God’s benefits to the human race in the person of our Lord Jesus Christ, and of the actions of our Saviour’s life and ministry on earth. It has been shewn that the English liturgy, as far as relates to the first part of its corresponding portion, is sup- ' Liturgia Basilii, Goar, p. 173. sect. xvitt. Introduction to Prayer of Consecration. 138 ported by the liturgy of Cesarea. I now come to the second part of this intervening portion, and shall endeavour to shew, that (as I have already ob- served) it is similarly supported. I proceed to cite those portions of both the English and Cesarean liturgies which immediately precede the beginning of consecration. Almighty God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to death upon the Cross for our redemption ; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, obia- tion, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to con- tinue a perpetual memory of that his precious death, until suffer his coming again. A ox ~ “Ore δὲ ἦλθε τὸ πλήρωμα τῶν ~ > 7 e ~ > 9 ~ καιρῶν, ἐλάλησας ἡμῖν ἐν αὐτῷ τῷ υἱῷ σου, δι’ οὗ καὶ τοὺς αἰῶ- νας ἐποίησας---ἐπειδὰν γὰρ ov ἀνθρώπου ἡ ἁμαρτία εἰσῆλθεν εἰς τὸν κόσμον, καὶ διὰ τῆς ἁμαρ- ͵ e , 9 / e τίας ὁ θάνατος, εὐδόκησεν 6 μο- νογενῆς σον υἱὸς---κατακρῖναι Ἀ e , > ~ \ > ~ THY ἁμαρτίαν ἐν τῇ σαρκὶ αὐτοῦ, 4 e - « ἵνα οἱ ἐν τῷ ᾿Αδὰμ ἀποθνήσ- κοντες ζωοποιηθῶσιν ἐν αὐτῷ τῷ Χριστῷ---ἔδωκεν ἑαυτὸν ἀνταλ- ~ 4 ᾽ - , Aaypa τῷ θανάτῳ ἐν ᾧ κατειχό- μεθα πεπραμένοι ὑπὸ τὴν ἁμαρ- τίαν---κατέλιπε δὲ ἡμῖν ὑπομνή- ματα τοῦ σωτηρίου αὐτοῦ πά- θους, ταῦτα, ἃ προτεθείκαμεν κ᾿ ‘ 9 ~ 3 U m κατὰ Tac αὐτοῦ évroAdc™, The intermediate part of the liturgy of Constan- tinople, between the seraphic hymn and the begin- ning of consecration, is even shorter than our own, and contains fewer allusions to the events of our Saviour’s ministry. It is as follows: “ With these “blessed powers, O Lord, thou lover of mankind, we “ery aloud and say: Holy art thou, yea most holy, “thou and thine only-begotten Son, and thy holy “ Spirit ; Holy art thou, yea most holy, and thy glory “is magnificent, who didst so love the world, that thou m Liturgia Basilii, Goar, p. 167, 168. 134 The holy Communion, or Liturgy. CHAP. Iv. “ oavest thine only-begotten Son, that whosoever be- “ lieveth in him should not perish, but have everlast- “ing life. He came into the world, and fulfilled “all the dispensation for our sakes.” And then it proceeds to an account of the last supper and con- secration. In the liturgy of Antioch, the com- memoration of the events of our Saviour’s ministry is longer than in that of Constantinople, and re- sembles more the corresponding part of the liturgy of Czsarea which has been cited above °. It appears, then, that the portion of our liturgy between the hymn Tersanctus, and the actual com- mencement of consecration, is in order and sub- stance conformable to, or supported by, the ancient oriental liturgies of Antioch, Caesarea, and Constan- tinople; although it does not bear the most remote resemblance to the corresponding portion of the liturgies of Milan and Rome. So that we may refer to the practice of the greatest and most ancient churches in the world, fifteen or sixteen hundred years ago, in confirmation of this portion of our liturgy. — SECTION XIX. SECOND PART OF THE PRAYER OF CONSECRATION. The immediate or proper prayer of consecration follows the preface, which I have considered in the last section, and begins with the words, “ Hear us, O merciful Father.” This prayer may be divided into two particulars: first, the prayer itself, or ἐπίκλησις, in the language of the primitive church ; and, secondly, the commemoration of our Lord’s Ὁ Liturgia Chrysost. Goar, naudot, tom. ii. p. 31, 82. p. 76. Apost. Const. lib. viii. ch. 12, ° Liturgia Jacobi Syr. Re- p. 402, ed. Clerici. SECT. SIX. The Prayer or Invocation. 185 deeds and words at the last supper. For the sake of convenience, the subject will be treated of under these two heads. THE PRAYER, oR ΕΠΙΚΛΗΣΙΣ. In all the ancient liturgies, and indeed in all the writings of the Fathers, we find memorials and traces of some prayer at the time of consecration, in which God was requested to confer on his people then assembled, the benefit which the sacrament was peculiarly intended to exhibit. In other words, we find in all, some petition that in partaking of the elements of bread and wine the faithful might be partakers of the body and blood of Christ. The forms of this prayer varied much in different churches. In some the request was addressed to God in more direct, pointed, definite terms; else- where, in less. In the east and much of the west, the church supplicated God to send down from on high his holy Spirit upon the bread and wine, and make them the body and the blood of our Lord and Saviour. In Rome and Italy they implored God to bless the sacrifice of bread and wine, that to them it might be Christ’s body and blood. In order that we may more fully appreciate and compare the an- cient forms of prayer on this subject, let us present the two forms as used in the ancient liturgies of Constantinople and of Rome. The extract of the Roman liturgy I transcribe as it was before the time of Gregory the Great, 4. Ὁ. 590. ConsTANTINOPLE. Παρακα- Rome. Hanc igitur oblatio- λοῦμεν καὶ δεόμεθα καὶ ixerevo- nem servitutis nostrz, sed et μεν, κατάπεμψον τὸ πνεῦύμάσου cuncte familie tue, quzesu- τὸ ἅγιον é ἡμᾶς καὶ ἐπὶ τὰ mus Domine, ut placatus acci- προκείμενα δῶρα ταῦτα. ποίησον pias per Christum Dominum 136 τὸν μὲν ἄρτον τοῦτον τίμιον σῶμα τοῦ Χριστοῦ σου, τὸ δὲ ἐν ποτηρίῳ τούτῳ τίμιον αἷμα τοῦ Χριστοῦ σου, μεταβαλὼν τῷ ’ ~ πνεύματί cov τῷ ἁγίῳ. The holy Communion, or Liturgy. CHAP. IV. nostrum ; quam oblationem tu Domine in omnibus, quzesu- mus, benedictam, ratam, ratio- nabilem, acceptabilemque fa- cere digneris, ut nobis corpus et sanguis fiat dilectissimi Filii tui Domini Dei nostri Jesu Christi 4. It may be said that all the oriental liturgies agree with that of Constantinople in substance, and almost in words. In the churches of Caesarea, Antioch, and Alexandria, a direct invocation of God to send his holy Spirit, and make the bread Christ’s body, and the wine his blood, prevailed’. The African churches also used the invocation of the Holy Ghost, as did the churches of Spain*; and there can be no doubt, from the general texture of the Gallican liturgy, that the same form was always used in it in primitive times. A form supported by such a cloud of witnesses in the primitive church, is, it must be confessed, of great weight and value; and no one can pretend to deny that it is perfectly orthodox, and highly laudable. But I must contend that it is not essential: and this I do on two grounds: first, because the form was never used in the churches of Italy, and the apostolic church of Rome; secondly, P Liturg. Chrysostomi, Goar, Rituale Greece. p. 77. 4 Gregory introduced that passage, ‘‘ diesque nostros”’ &c. according to Bede. See vol. i. p. 113, note®. τ Liturgia Basilii, Goar, p. 169. 5 Optatus Milevitan. men- tions the invocation of the Holy Ghost ; see vol. i. p. 138, note’. Isidore Hispalensis, de- scribing the prayers of the li- turgy, says, “‘ Porro sexta ex- hinc succedit confirmatio sa- cramenti, ut oblatio que Deo offertur, sanctificata per Spiri- tum Sanctum, corporis et san- guinis (sacramentum) confir- metur.”’ Isid. Hisp. de Officiis, lib. i. c. 15. sect. xtx. _ Invocation of the Holy Ghost. 137 because it is not necessary in prayer to God to mention the means by which he is to accomplish the end which is prayed for. First. There is no trace of any prayer for the Holy Ghost to bless and consecrate the elements in the ancient liturgies of Milan, Italy, and Rome. The only proofs that have ever been brought to shew that the Roman liturgy possessed such a form of prayer are perfectly insufficient. It is alleged that the liturgy of the Apostolical Constitutions professes to be the liturgy of Clement, bishop of Rome; and this liturgy contains the form of invo- cation in question. But it is well known that the Apostolical Constitutions are the composition of some author who lived in the third or fourth cen- tury; and therefore the name of Clement affixed to the liturgy contained therein proves nothing. And besides, that liturgy is evidently the same as the oriental liturgy, and differs as much as possible from the liturgy, which, in the fifth century, had been established from time immemorial at Rome. Τύ is also alleged that Gelasius, patriarch of Rome in the fifth century, ascribed the sanctification of the elements to the power of the Holy Ghost’ It is very true that he did so, but that is no proof that he ever expressly prayed for the Holy Ghost to per- form this sanctification. If then there has never been any direct prayer for the Holy Ghost to sanc- tify the elements, used in the churches of Italy and Rome, the question as to the necessity of that prayer to a valid consecration is decided, because the whole Ὁ In tractatu contra Nesto- Spiritu Sancto perficiente, sub- rium et Eutychem. ‘‘In hance, stantiam, permanente tamen in scilicet in Divinam transeunt, sua proprietate natura.” 138 The holy Communion, or Liturgy. CHar. Iv. catholic church held communion with the churches of Italy and Rome during the primitive ages; and had there been any essential defect in the form of consecration in those churches, it must have been noticed and objected to by the rest of the world. Now no such objection was ever made against the Roman and Italian liturgies during the first six or eight centuries, and therefore the forms were valid according to the judgment of the primitive church. I argue, secondly, that it is not essential to pray expressly for the Holy Ghost to sanctify the ele- ments; because it is not essential in prayer to men- tion to God the means by which he is to accomplish the end which we pray for. God is all-wise. He knows all the methods by which any thing can be accomplished. If we mention them to him, it is chiefly to testify our knowledge of and faith in any revelation which he has been pleased to make of those methods that he employs. God needs not that we should mention the way by which certain objects are to be accomplished, even though he may require us to pray for those objects. If, for in- stance, we prayed to him for the Christian virtues of humility and charity through Jesus Christ, such a prayer would be as valid, as if we also testified our knowledge, by praying that the Holy Ghost might be the means of communicating to us that charity and humility ; because God knows that the influence of the Holy Ghost is essential to the existence and growth of these Christian virtues, and in praying for them, we pray in effect for the Holy Ghost. It is the same in any prayer for consecrating the elements into Christ’s mystical body and_ blood. However true it be that God effects this consecra- Ὁ sect. xix. Invocation of the Holy Ghost. 159 tion by means of the Holy Ghost, it is unnecessary to pray expressly for the Holy Ghost to consecrate the elements of bread and wine, because God knows perfectly all the means and methods of consecration, and because any prayer for consecration is in fact a prayer that it may be accomplished by all the means which are known to INFINITE WISDOM. These remarks will tend to illustrate and confirm the English prayer for consecration, which I now proceed to examine. It is as follows: “Hear us, «Ὁ merciful Father, we most humbly beseech thee ; “and grant that we, receiving these thy creatures of “bread and wine, according to thy Son our Saviour «“ Jesus Christ’s holy institution, in remembrance of “his death and passion, may be partakers of his most “blessed body and blood.” The petition of this prayer, that we “may be partakers of Christ’s most blessed body and blood,” in “ receiving these God's creatures of bread and wine,” although it be not in itself necessarily referred to the sacramental parti- cipation of Christ’s body and blood, yet is made to refer directly to this sacramental participation, by the words of limitation which accompany the pas- sage. It is not merely a request that in receiving the creatures of bread and wine, we may partake of Christ’s body and blood, which would not neces- sarily infer that we hoped to receive it in a sacra- mental manner; but it is a request that we may be partakers of Christ’s body and blood, by receiving the bread and wine, according to Christ’s “ holy institution,” in “remembrance of his death and pas- sion.” These expressions define precisely the sort of participation of Christ’s body and blood which we pray for, namely, that which is peculiar to the 140 The holy Communion, or Liturgy. CHAP. Iv. sacrament of the eucharist. This prayer for the participation of Christ’s body and blood in the sacra- mental manner, may be reduced to the following short formula, by divesting it of the introduction and the limitations: “ Grant that we receiving these “thy creatures of bread and wine, may be partakers “of Christ’s body and blood.” Although this prayer does not expressly mention the consecration of the elements, it is nevertheless in effect a prayer for that consecration. For it is necessary that consecration should take place before the bread and wine are the communion of Christ’s body and blood. If then we pray that we may partake of Christ’s body and blood in a sacramental manner, by receiving the bread and wine, we in effect pray that the elements may first be consecrated. If we pray for the end, we pray for all the means which are to accomplish it. And it is unnecessary to mention expressly those means to a God of infinite wisdom. In fact, the omission of a direct prayer for conse- eration, in this prayer of the English liturgy, is analogous to the omission of the direct prayer for the Holy Ghost to consecrate the elements, in the ancient Roman and Italian liturgies. And if it be granted that the Roman form is a valid prayer for consecration, though it does not speak of the means of consecration; it must also be granted, that the English form isa valid prayer for the partaking of Christ’s body and blood in a sacramental manner, and therefore for the consecration, which alone ren- ders this possible, although the consecration itself is not spoken of. SECT. XIX. The holy Words of Institution. 141 COMMEMORATION OF THE HOLY INSTITUTION, If we refer to primitive liturgies and the writings of the Fathers, we shall find that a commemoration of our Saviour’s words and deeds at the last supper was used throughout the whole Christian church in the course of the benediction of the bread and wine, and was esteemed to have great efficacy in the sa- crament; so that no consecration of the bread and cup could be effected without their repetition ". However, a considerable variety of expression is observable in the ancient liturgies at this place. Some described the whole action in concise terms, others in a more expanded and minute manner. Some liturgies did not enter into all the particulars which scripture has recorded, and others added cir- cumstances which are not directly contained in scrip- ture. Still all agreed in reciting the words which our Saviour made use of at the delivery of the ele- ments. It will appear from the following extracts, that the English form of commemoration resembles the form of the ancient Spanish, and probably Gal- lican churches, in that part which relates to the bread ; and the liturgies of Caesarea, Constantinople, and Alexandria, in what relates to the cup. The variety of these forms will shew sufficiently that it “ The orthodox Fathers, though they attributed great efficacy to the words of insti- tution, yet did not by any means consider prayer for the consecration of the bread and wine to be unnecessary. See Bingham’s Antiquities, book xv. chap. 3, § 11; and the portion of Albertinus de Eu- charistia, there referred to. See also Le Brun, Explication de la Messe, &c. tome v. p. 242, &c., who concurs with the most learned men in representing the necessity of the prayer of invocation, as well as of the words of our Redeemer. 142 The holy Communion, or Liturgy. CHAP. TV; is quite unnecessary to the validity of this comme- moration to follow the particular form of the church of Rome, or of any other church. The Roman form resembles much that of Milan, which is cited below. EncLanpb. Who, in the same night that he was betrayed, took Bread; and, when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you: Do this in remembrance of me. Likewise after supper he took the Cup; and, when he had given thanks, he gave it to them, saying, Drink ye all of this ; for this is my Blood of the New Testament, which is shed for you and for many for the remission of sins: Do this, as oft as ye shall drink it, in remembrance of me. Casarea. Τῇ νυκτὶ ἢ παρε- δίδου ἑαυτὸν ὑπὲρ τῆς τοῦ κόσ- μου ζωῆς, λαβὼν ἄρτον ἐπὶ τῶν ἁγίων αὐτοῦ καὶ ἀχράντων χει- ρῶν, ἀναδείξας σοι τῷ Θεῷ καὶ πατρὶ, εὐχαριστήσας, εὐλογήσας, ἁγιάσας, κλάσας, ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθηταῖς καὶ ἀπο- στόλοις, εἰπών" Λάβετε, φάγετε, τοῦτό μου ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον εἰς ἄφεσιν ἁμαρ- τιῶν. ὋὉμοίως δὲ τὸ ποτήριον ἐκ τοῦ γεννήματος τῆς ἀμπέλου Spain AND Gavut. In qua nocte tradebatur accepit pa- nem, et gratias agens, bene- dixit ac fregit, deditque disci- pulis suis, dicens : Accipite, et manducate. Hoc est corpus meum quod pro vobis trade- tur. Quotiescunque mandu- caveritis, hoc facite in meam Similiter et calicem, postquam ccenavit, dicens: Hic est calix Novi Testamenti in meo sanguine, qui pro vobis et pro multis effundetur in remissionem pec- catorum. Quotiescunque bi- beritis, hoc facite commemorationem ¥. ALEXANDRIA. Ea ipsa nocte in qua traditus est, accepit pa- commemorationem. in meam nem in manus suas sanctas, beatas, et immaculatas, aspexit in coelum, ad te Patrem suum, gratias egit, benedixit, sancti- ficavit, et dedit discipulis suis dicens : > ~ 'f yov Πίετε ἐξ αὐτοῦ πάντες, τοῦτό ἐστι τὸ αἷμά μου τὸ τῆς - fe \ « ut e ~ καινῆς διαθήκης, TO ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχεύμενον εἰς ἄφε- σιν ἁμαρτιῶν is Ὗ Liturgia Basilii, Goar, p. 168. * Liturgia Aithiop. Renau- dot, tom. i. p. 517. See also Liturg. Cyril. Marci, 155. y Liturgia Chrysost. Goar, p>, 70. ! ibid. p. 46. 144 The holy Communion, or Liturgy. CHAP. Iv. rium fidei, quod pro vobis et pro multis effundetur in re- missionem peccatorum. Man- dans quoque et dicens ad eos: Hee quotiescumque feceritis, Mortem meam_ predicabitis, Resurrectionem meam annun- tiabitis, Adventum meum spe~ rabitis, donec iterum de ceelis veniam ad vos”. BREAKING OF BREAD. We read in the holy scriptures, that after our Saviour had given thanks, and blessed the bread, he broke it, and gave it to his disciples *. The im- mediate reason for this breaking was doubtless to divide the bread into small portions, that each of the disciples might take a part. But it has been always thought, that there is likewise a typical allusion in this act to the sacrifice of Christ on the cross, which seems to be derivable from our Sa- viour’s own words: for after breaking the bread, he delivered it to them, saying, “This is my body which is broken for you.” It was probably to represent in a still more lively manner the analogy between the breaking of the bread and the sacrifice of Christ’s body on the cross, that some churches, in addition to the break- ing or division which took place after the consecra- tion, used also a form of breaking the bread while the words of our Saviour, or his acts at the last supper were recited. I am not aware that this lat- ter form was ever used in the liturgies of Rome or Milan, nor in those of Constantinople and Ceesarea. * Miss. Ambros. Antigq. Ca- Liturg. tom. i. p. 302, non. Muratori, Liturg. Rom. ® Matt. xxvi. 26. tom. i. p. 134. See Pamel. Picts xix. Breaking of Bread. 145 It does not now occur in any of them. In the Alexandrian liturgy, however, as used by the Coptic Monophysites, the bread is broken when it is said, “he brake 10. But it is again united together, in order to be completely broken and divided into small fragments immediately before distribution ”. I am not aware that any other liturgy, except the English, prescribes a breaking of bread during the benediction. But all liturgies, including the Alexan- drian just alluded to, appoint the bread to be broken after the benediction is completed*®. It would ap- pear that the same custom was used in the church of Corinth in the days of St. Paul, as prevails there at present. The apostle says to the Corinthian brethren, “The bread which we break, is it not the “communion of the body of Christ?” τὸν ἄρτον ov κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν; 1 Cor. x. 16. The bread, according to St. Paul, was the communion of Christ’s body when it was broken : now it could not have been the communion of Christ’s body until after it was blessed; and therefore it was then blessed before it was broken, even as it has been in all after-ages in all the countries where St. Paul had especially the care of the churches‘. It > Renaudot, Liturg. Orien- tal. tom. i. p. 259. ¢ Liturgia Jacobi Syr. Re- naud. tom. ii. p. 41. 111, 112. Lit. Jac. Greece. Assemani Co- dex Lit. tom. ν. p. 54,55. Lit. Chrysostomi, Goar, p. 81; the ceremonies of which are ob- served in the liturgy of Basil. Liturgia Basil. Copt. p. 19. Renaudot, tom. 1, Cyrilli, p. 49. Marci, p. 162. Missale Roman. canon missze. Missale VOL. 11. Ambros. ibid. Bingham, An- tiquities, &c. book xv. ch. 8, § 34. Mabillon, de Liturgia Gallicana, lib. i. c. 5, No. 21. Bona, Rer. Liturg. lib. 11. ¢. 15, No. 4, p. 463. Martene de Antiq. Eccl. Rit. lib. 1. 6. 4, art. 9. ἃ In the liturgy of Con- stantinople, which is used all through Greece, the bread is broken after the blessing and consecration is finished. Vide L 146 The holy Communion, or Liturgy. CHAP. Iv. appears to me that the church of England did not mean to exclude or prevent the ancient division of the bread after the benediction, by directing a “ breaking” to take place while the institution was recited. This is to represent more vividly and forcibly the sacrifice of Christ on the cross. But it would be inconvenient at the middle of this solemn description of the last supper, to divide the bread into a number of small portions for the convenience of distribution, which was certainly the original and primary intention of this act, both in our Saviour’s liturgy and in all subsequent liturgies. It may be well here to notice a custom which has extensively prevailed in the Christian church. Af- ter the consecration was finished, and the bread broken, some of it was put into the cup. This cere- mony was commonly known by the name of the union of the two kinds, and in many places was performed with appropriate prayers®. The custom is certainly not of primitive antiquity, since we find no mention of it in Scripture, nor the early Fathers. This rite, doubtless, arose from the custom of communicating the laity with the sacrament of the body dipped in the cup. This most probably be- gan in the east, where it has remained in use to the present day, and it also prevailed formerly in the west". It was introduced to prevent the inconve- Liturg. Chrysost. Liturg. Ba- Copt. Renaud. tom. i. p. 19. silii, The same rite prevails through the whole eastern and western church. © Liturg. Jacobi Syr. Re- naudot, tom. ii. p. 41. 108, 109; Jacobi Greece. Assemani Cod. Lit. p. 54, tom. v. Chry- sostomi. Goar, p. 82, Basilii 261, &c. f Bingham, Antiquities, book xv. ch. 5, § 2. Bona, Rer. Li- turg. lib. ἢ, c. 18, art. 3. It would appear that this custom is older in the east than the councils of Chalcedon 451, and Ephesus 431, since the Euty- sECT. x1x. Union of the two Kingdoms considered. 147 niences which were imagined to arise from the re- ception of both kinds separately by the laity. The consecrated bread dipped in the cup was then given in a spoon to the laity ; and to accomplish this more conveniently, when the bread was broken, some of it was put into the cup, from which the clergy took out with a spoon small particles tinged with the wine; and thus communicated the laity. This ac- count of the origin of the union of the two kinds, serves also to explain why αὐ the bread was not put into the cup*. The clergy were still permitted to receive the communion in both kinds separately, because they were too well instructed to permit the sacrament to fall on the ground, or experience any irreverence; and accordingly a portion of bread was reserved for their use, which was not put into the cup. According to the rite of the primitive church, in the oriental and English churches, the words of in- stitution are repeated aloud to the present day. Assemani very properly admits that this has been the ancient custom of the eastern churches, which was enforced by the decree or injunction of the em- peror Justinian in the sixth century’. Before we proceed to the next section, it will be proper to consider the substance of the primitive liturgies which intervened between the completion of ' chians and the Nestorians, as well as the orthodox of the east, have used it all along. See Renaudot, Liturg. Oriental. tom. 1. p. 261. & A portion is reserved by the Monophysites of Antioch. Renaudot, tom. ii. p. 112. See also almost all the liturgies and places referred to for the breaking of the bread and the ‘union ”’ of the two kinds. h Assemani, tom. v. Cod. Lit. Przef. p. liv. Menard, Sa- cramentar. Gregorii, p. 389. Ene 148 The holy Communion, or Liturgy. CHAP. Iv. consecration, and the distribution of the elements to the clergy and people. In the liturgies of Antioch, Cesarea, and Constantinople, the consecration was followed by the general prayers for all men and all things, the Lord’s Prayer, and the breaking of bread. In the Roman liturgy the consecration was followed by an oblation of the elements as they were bread and wine, a petition for the departed faithful, a prayer for communion with them, the breaking of bread, and the Lord’s Prayer. It is probable from the ancient MS. of the liturgy of Milan, pub- lished by Muratori’, that the Roman liturgy did not originally contain any more at this place than the Alexandrian, which we proceed to consider. After consecration, the Alexandrian liturgy pre- ferred a request, that they who were about to com- municate might be partakers of various spiritual benefits. Then the bread was broken, and the Lord’s Prayer repeated. All these liturgies termi- nated before the Lord’s Prayer and breaking of the bread with a doxology ascribing glory to the Father, Son, and Holy Ghost, to which all the faithful responded with a loud Amen. This is the Amen of which the apostle Paul speaks in the Epistle to the Corinthians, and to which we find various allusions in the writings of the primitive Fathers. The English canon terminates with the consecration, and it may perhaps be thought too abruptly; but this is merely a matter of taste. However, the people answer at the end of the bene- diction with that Amen which has been handed down from the Apostles themselves. The only point 1 Muratori, Liturg. Rom. tom.i. p. 184. sect. x1x. Lord's Prayer not essential here. 149 which seems to merit serious consideration with regard to this part of the liturgy, is the omission of the Lord’s Prayer. So very general has been the use of the Lord's Prayer between the consecration and communion, that it might appear almost essen- tial to the office; and Gregory the first, patriarch of Rome, has been understood to affirm that the apostles consecrated the elements with no other form’. But it appears plainly that the Lord’s Prayer was not universally used at this place in pri- mitive times. The liturgy of the Apostolical Con- stitutions, though it does not appear to have been used in any particular church, is nevertheless, be- yond all doubt, the same liturgy as that of the church of Antioch. It is evidently derived from the same stock. We do not find the Lord’s Prayer used after consecration by the liturgy of the Aposto- lical Constitutions‘, although we certainly know that this Prayer was used in the liturgy both at An- tioch and Jerusalem in the fourth century’. Now, to suppose that the author of the Apostolical Con- stitutions would have omitted the Lord’s Prayer in this place, if it had been used from time immemorial, is altogether improbable. What conceivable reason could there be for omitting it under such circum- stances? Does not the fact then of his omitting it prove that either it had not been introduced when he wrote, or that it was then known to have been introduced at a period subsequent to the apostolic j * Orationem Dominicam Epist. 64, lib. vii. idcireco mox post precem di- * Apost. Const. lib. viii. 6. cimus, quia mos apostolorum 12, p. 404, ed. Clerici. fuit, ut ad ipsam solummodo 1 Cyril and Chrysostom orationem oblationis hostiam mention it: see vol. i. p. 34. consecrarent.” Greg. Magni 37. 150 The holy Communion, or Liturgy. CHAP. Iv. age? Hither supposition is, I think, enough to show, that the Lord’s Prayer was not used in this part of the liturgy of Antioch during the first ages. I cannot forbear to make a similar remark with re- gard to the liturgy of Alexandria. In the Ethio- pian liturgy, which was derived from the primitive liturgy of Alexandria, the Lord’s Prayer does not occur between the consecration and communion”. It may be said in this case, as in the last, that no conceivable reason can be assigned for the omission of the Lord’s Prayer in this place, if it had been used for any great length of time in the Alexan- drian liturgy. Whether it might have been the Ethiopian or some other church to which Augustine referred, it is certain that he alludes to churches where the Lord’s Prayer was not repeated between consecra- tion and communion in the fifth century’. In say- ing that almost every church used this prayer in that interval of the liturgy, he evidently implies that there were churches which did not follow the same custom. However anciently, therefore, the Lord’s Prayer has been used in some churches, and however cer- tainly in the fifth century, it was used in almost all; no one can justly say that it is necessary to have it in this place. I am not, however, contending against the propriety of its use here. No liturgy in existence, except those I have mentioned, is with- out the Lord’s Prayer shortly before communion ; and certainly it is a very appropriate place, since ™ Liturgia Aithiopum, Re- ‘Quam totam petitionem fere naudot, tom, i. p. 518. omnis ecclesia Dominica ora- ae : ; : See vol. i. p. 148, note". tione concludit.” SECT. XX. Communion. 151 the petition, “ Give us this day our daily bread,” may be mystically understood as a prayer for the bread of the soul then shortly to be received, even as the fathers and doctors of the church have expounded it’. SECTION XX. COMMUNION. It is impossible to deny that the English liturgy prescribes a mode of communion perfectly conform- able to the practice of the primitive church. Here the bishops, priests, and deacons receive the sacra- ment in both kinds first, and then the people are communicated in like manner. No one denies that this is the primitive order of delivering the elements. It is also indisputable, that the English custom of delivering to all the people both kinds separately, and not united, is the apostolic method. The same may be said of our custom of delivering the sacrament of the body, which we give into the hands of the faithful. In all this the English church preserves customs whose apostolical antiquity it is in vain to dispute’. In all the eastern churches the sacrament has been given to the laity in both kinds, even to the present day. It is true that they are not given separately, but at the same moment, by means of a particle of bread dipped in the cup’; but this is merely a variety of discipline, which does not in the slightest degree affect the verity of the communion 0 Cyprian. de Orat. Domi- No. 16. 24, 25. Bona, Rer. nica. Cyril, Hierosolym. Cat. Liturg. lib. τῷ Ὁ 7 18: Mystag. v. 4 Goar, Rituale Greece. p. p Bingham’s Antiquities, Ὁ. 10]. Renaudot, Liturg. Ori- xv. ch. 5, ὃ 1. 2. 6. Mabillon ental. tom. 1. p. 282. de Liturgia Gall. lib. 1. ὁ. 5. 152 * The holy Communion, or Liturgy. CHAP. Iv. in both kinds. The same custom formerly pre- vailed all through the western churches’, but in later times the laity were in most places entirely deprived of the sacrament of Christ’s blood ; in or- der to obviate inconveniences which some persons thought might follow from an obedience to Christ’s commands, and the practice of the catholic church. It was not remembered that God could prevent his sacraments from real profanation; and that proper instruction might suffice, as it had done in primitive times, to teach the people their duty. It became necessary in after-times to defend this prac- tice, and then it was heard for the first time that the sacrament of Christ’s body or flesh was also his blood. The Church of England does not prohibit the laity from coming to the chancel, or dema, and re- ceiving at the rails of the holy table. In different churches different rules have been adopted, as to the place of lay-communion. According to the eastern canons, the people may not approach the table’. The same rule was made by the fourth council of Toledo in Spain‘. In the church of Gaul, as now in England, the laity, both men and women, were allowed to approach the holy table, and receive the sacrament in their hands”. It was the custom of the primitive church to fill up the time during which the people communicated * Bona, Rer. Liturg. lib. ii. " Concil. 2. Turon. canon 4. c. 18, ὃ 3. Goar, Rituale ‘Ad orandum et communican- Greec. Ὁ. 153, dum laicis et foeminis, sicut * Concil. Laodicen. canon mos est, pateant sancta sanc- . , torum.” Vid. Mabillon de Lit. * Concil. Toletan. 4, canon Gall. lib. i. c. 5, No. 24, &c. 17. 19 SECT. XX. Communion. - pss by singing a psalm. We find from Cyril, Chryso- stom, and Jerome, that in the churches of Antioch and Jerusalem, “ O taste and see,” &c. was sung during the communion in the fourth century. In the west we find numerous traces of the same cus- tom. Augustine expressly mentions it “, and it ap- pears to have prevailed in Gaul and Italy. In after- times it was generally adopted in the west, and the anthem was called communio™“. With regard to any words used at the delivery of the elements, we know not when they began to be used. Our Lord made use of expressions in the delivery of the sa- crament which the apostles commemorated in their thanksgiving and consecration; but there is not the slightest reason to think that these expressions were ever in any way used at the delivery of the elements in the primitive church. However, in the second and third centuries it appears that a certain form was used in many, if not all churches. The minis- ter, in presenting the bread to every communicant, said, “ The body of Christ,” and the communicant, to signify his faith, said, “Amen*.” It appears that in the time of Gregory the Great, the ancient form of delivery had been changed into a prayer: “The body of our Lord Jesus Christ preserve thy soul;” to which the party receiving answered, “Amen’;” but this was not the original design of the form. * Cornel. Roman. apud Eu- Y Augustin. Retract. lib. 11. sebii Hist. Eccl. lib. vi. c. 43, c. 11, quoted in vol. i. p. 136, note 4, * Bingham’s Antiquities, b. xv. ch. 5, § 10. Antiphona- rius Gregorii, Pamel. Liturg. tom. li. p. 62, 63, &c. Miss. Sarisb. fol. 11. p- 245, ed. Valesii; Apost. Const. lib. vili. c. 13, p. 405, edit. Clerici ; Cyril. Hierosol. Cat. Mystag. 5, No. 18. y Johannes Diaconus in Vita Gregorii, lib. ii. 154 The holy Communion, or Liturgy. cHar. iv. During all the primitive ages, the whole body of the faithful communicated at each celebration of the liturgy, and the sacrament was never distributed to those who were in health, except at thistime*. But as charity grew chill, the number of communicants became less, until there were scarcely any. In order to preserve a semblance of the communion, bread was blessed by the priest and distributed to the people at the close of the liturgy. However, in after-times even the custom of giving “ eulogiz,” or blessed bread, as a substitute for the sacrament be- came extinct; and now in a large part of the west the people never receive the communion, or even a semblance of it, at the celebration of the liturgy *. SECTION XXI. THE LORD'S PRAYER. The Lord’s Prayer cannot be inappropriate in any part of the liturgy. It must be acknowledged, how- ever, that we have no certain instance in the litur- gies of the primitive church of its use in this place, immediately after communion. The Ethiopic liturgy, indeed, appears either to prescribe the prayer itself, 2 Mabillon de Liturgia Gal- licana, p. 96. a The learned Romanist, Bona, regrets the departure of the Roman church, and those that communicate with her, from the primitive practice. **'Tepescente successu temporis fervore, multa ex his, ne missa prolixior evaderet, ab ea pau- Jatim sejuncta sunt; adeo ut etiam ipsa communio post mis- sam differatur, non sine magna rituum ecclesiasticorum pertur- batione ; quia orationes, que post communionem a sacerdote dicuntur, pro ipsis communi- cantibus sunt.” Rer. Liturg. lib. i1.. cap, 14, .§ 55 poaege Would that they who commu- nicate with the Roman church were not too timid or too luke- warm to return to the practice of the primitive church in this and many other respects. With regard to the custom of giving eulogiz, see Bing- ham, Antiquities, book xv. 6. 4, § 3. Bona, Rer. Liturg. lib. ii. e, 19; Sa sect. xxi. The Post-Communion Thanksgiving. 155 ora part of it, after communion”; but no such thing appears in the Alexandrian, the Oriental, Roman, Italian, Gallican, or Spanish liturgies. Nor do we find any traces of such a custom amongst the writ- ings of the Fathers. The use of the Lord’s Prayer therefore in this place cannot be traced to any very great antiquity, though certainly in the fifth century it was a general custom to use it before communion, and in some churches it may have been used there even from the apostolic age. When the Lord’s Prayer was repeated before communion, it was repeated by all the people, as well in the Gallican church, as in all the churches of the east’. At Rome it was only repeated by the priest, according to Gregory the Great °. SECTION XXII. THE POST COMMUNION THANKSGIVING. In all churches it was anciently customary to re- turn thanks to God after receiving the sacrament, and to implore his grace for the future. The second form, which the church of England has appointed for this occasion, (though it would be presumptuous to say that it is more appropriate than the first,) may be fairly said to accord most with. the thanks- givings which the primitive church used at this place. Let us, then, regard the second form of thanksgiving and prayer prescribed in this place by the English liturgy, and trace its analogy with an- cient liturgies. b Liturg. Ethiop. Renaudot, apud Grecos ab omni populo Liturg. Oriental.tom. i. p. 521. dicitur: apud nos vero a solo © Mabillon, Liturgia Gallic. sacerdote.” Gregor. Mag. lib. lib. 1. ¢..5; IN@..22, parad. vil. Epist. 64. ad ** Sed et Dominica oratio 156 Eneranp. Almighty and everliving God, we most heart- ily thank thee, for that thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Sa- viour Jesus Christ; and dost assure us thereby of thy fa- vour and goodness towards us ; and that we are very members incorporate in the mystical Body of thy Son, which is the blessed company of all faithful people ; through hope of thy everlast- and are also heirs ing kingdom, by the merits of the most precious death and And we most humbly beseech thee, passion of thy dear Son. O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellow- ship, and do all such good works as thou hast prepared for us to walk in; through Je- sus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen. The holy Communion, or Liturgy. CHAP. IV. CzasarEA. Evyapiorovpev σοι, κύριε ὁ Θεὸς ἡμῶν, ἐπὶ τῇ μεταλήψει τῶν ἁγίων, ἀχράν- των, ἀθανάτων, καὶ ἐπουρανίων σου μυστηρίων, ἃ ἔδωκας ἡμῖν ἐπ᾿ εὐεργεσίᾳ καὶ ἁγιασμῷ, καὶ ἰάσει τῶν ψυχῶν καὶ τῶν σωμά- των ἡμῶν. αὐτὸς δέσποτα τῶν ἑπάντων, δὸς γενέσθαι ἡμῖν τὴν κοινωνίαν τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ σου, εἰς πίστιν ἀκαταίσχυντον, εἰς ἀγά- Tv ἀνυπόκριτον, εἰς πλησμονὴν σοφίας, εἰς ἴασιν ψυχῆς καὶ σώματος, εἰς ἀποτροπὴν παντὸς ἐναντίου, εἰς περιποίησιν τῶν ἐντολῶν σου, εἰς ἀπολογίαν εὖὺ- πρόσδεκτον τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ σου 5. Similar forms occur in all the ancient liturgies ; amongst which that of Antioch, and the beautiful form of the Alexan- drian liturgy of Basil, are par- ticularly deserving of notice ‘. It would be useless to cite the prayers in the ancient Gallican, Roman, and Italic sacramentaries, which correspond to this form, because they do not resemble it more than the oriental forms already © Liturgia Basilii, Goar, Rit. rec. p. 175, f Liturgia Jacobi Syr. Re- naudot, tom. 11. p. 42. Basilii Copt. tom. i. p. 24. SECT, XXIII. Gloria in Excelsis. 157 cited and alluded to; and also because it is impos- sible to ascertain which of the numerous “ miss” in each sacramentary is the oldest. The form tran- scribed from the liturgy of Cxsarea is perhaps fif- teen hundred years old, or even more ancient. With regard to the first prayer after communion, it is impossible not to admire the excellence of its composition, but I do not think that we find the topics to which it alludes mentioned in this part of ancient liturgies ; however, the expressions of which it makes use are truly orthodox and pious, and may very properly be employed on the present occasion. SECTION XXIII. THE HYMN GLORIA IN EXCELSIS. We read in the holy gospel, that after the sacra- ment the Lord and his disciples sang a hymn before they went to the mount of Olives’. Whether the apostles and the church during the most primi- tive ages followed this example, I am not able positively to decide. It would appear probable that the liturgy terminated with a thanksgiving during the earliest ages, and not with a hymn; yet in after- times there were few liturgies which did not use a psalm, anthem, or hymn, after communion. Thus in the liturgy of Constantinople the twenty-second psalm, εὐλογήσω τὸν Κύριον ἐν παντὶ καιρῷ, 18 sung by the choir". After the end of the Roman liturgy, the hymn of “the Three Children,” or Ze Deum, is sung’. Amongst the Syrian Monophysites, who use the ancient liturgy of Antioch, the psalm Dominus € Matt. xxvi. 30. Mark xiv. ' Bona, Rer. Lit. lib. ii. ¢. 20, 26 § 6, p. 519. " Goar, Rituale Gree. p. 85. 158 The holy Communion, or Liturgy. CHAP, IV. pascuit me, et nihil mihi deerit, is said by the priest after the communion’, In a very ancient liturgy of the western church, which is supposed to be as old as the seventh century, and which belonged to the Irish monks of Luxovium in Gaul, the hymn Gloria in excelsis is found exactly in the position which the English liturgy assigns to it, namely, amongst the thanksgivings after communion‘. This cele- brated hymn owes its origin to the eastern church, where it was used in the time of Athanasius, in the beginning of the fourth century’. In the churches of Constantinople, Alexandria, and the rest of the east, it has never been used in any part of the liturgy; but it is still used, as it was in the time of Athanasius, as part of the morning service for every day”. Western liturgical writers have ascribed this hymn to various authors: some have given it to Telesphorus, bishop of Rome, ἃ. Ὁ. 150; others to Symmachus, bishop of the same see, A.D. 500; others to Hilary, bishop of Poictiers, in the fourth century. None of these conjectures have any suffi- cient foundation’. As to the Liber Ponitificalrs, } Renaudot, Liturg. Orien- tal. tom. ii. p. 26. K Mabillon, Museum Itali- cum, tom. i. p. 281. Muratori, Liturg. Rom. tom. li. p. 780. O’Conor, Rer. Hibern. Scrip- tores, tom. i. p. cxxx. &c. Mar- tene de Antiq. Eccl. Rit. lib. 1. c. 4, art. 3, p. 360. 1 Athanasius Liber de Vir- ginitate, tom. ii. No. 20, p. 122, ed. Benedict. Πρὸς ὄρθρον δὲ τὸν ψαλμὸν τοῦτον λέγετε. ὁ Θεὸς ὁ Θεός μου, πρὸς σὲ ὀρθρί- ζω" ἐδίψησέ σε ἡ ψυχή μου. διάφαυμα δέ" εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον. δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. ὑμνοῦμέν σε, εὐλογοῦμέν σε, προσκυνοῦμέν σε, καὶ τὰ ἑξῆς. This hymn is prescribed in the Apost. Const. lib. vii. c. 47, as the προσευχὴ ἑωθινὴ, p. 385, ed. Clerici. ™ Goar, Rituale Grec. p. 54. 58. It is called by the Greeks ἡ μεγάλη δοξολογία. " Bona, Rer. Liturg. lib. iii. c. 4, ὃ 4. SECT. XXIII. Gloria in Excelsis. 159 which ascribes it to Telesphorus, no reliance can be placed on it in a matter of such antiquity. No trace of the authorship of Hilary appears in the writings of the Fathers for four hundred years after his time ; and, in fact, we know that it was used in the east before the time of Hilary and Symmachus. It ap- pears probable, however, that Symmachus appointed this hymn to be sung on every Sunday and holyday at the beginning of the Roman liturgy, and from thence it came gradually to be used very generally in the west in a similar position. In the Roman liturgy it was only said when a litany was not repeated before the office, according to the direction of Gregory, or some other bishop®. This hymn is more than fifteen hundred years old in the eastern church, and the church of England has used it either at the beginning or end of the liturgy for above twelve hundred years. Gloria in excelsis Glory be to God on high, and in earth peace, good- will towards men. We praise thee, we bless thee, we glo- rify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Fa- ther Almighty. O Lord, the only- ° Sacramentar. Gregorii Me- nard. p. 1. “ Item dicitur Glo- ria in excelsis Deo, si Episco- Δόξα ἐν ὑψίστοις - NEI SEN = “ Θεῴ, καὶ ἐπὶ γῆς εἰ- / ? > g , ρήνη, ἐν ἀνϑρώποις εὐδοκία. αἱνοῦμέν σε, , - , εὐλογοῦυμέν σε, προσ- Reh SiEOK κυνοῦμέν σε, δοξολο- γοὺῦμέν σε, εὐχαρισ- τοῦμέν σοι, διὰ τὴν μεγάλην σου δόξαν, “Ἵ - κύριε βασιλεῦ, ἐπου- Gee, , / παντοκράτωρ, κύριε ράνιε Πατὴρ ἘΝ V9 = vie povoyery Ἰησοῦ pus fuerit, tantummodo die Do- Deo, et in terra pax hominibus bone vo- luntatis. Laudamus te, benedicimus te, adoramus te, glori- ficamus te, gratias agimus tibi propter magnam gloriam tu- am, Domine Deus, Rex ccelestis, Deus Pater omnipotens. Domine Fili uni- minico, sive diebus festis. A Presbyteris autem minime di- citur, nisi solo in Pascha.” 160 begotten Son Jesu Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy uponus. Thou that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest on the right hand of God the Fa- ther, have mercy upon us. For thou only art holy ; thou only art the Lord ; thou only, O Christ, with the holy Ghost, art most high in the glory of God the Father. Amen. The holy Communion, or Liturgy. \ Xptore, καὶ ἽΔγιον Πνεῦμα. Κύριε ὁ \ ~ Θεὸς, ὁ ἀμνὸς τοῦ Θεοῦ, ὁ υἱὸς τοῦ πα- τρὸς, ὁ αἵρων τὰς « - apapriag τοῦ κόσ- > / ε - μον, ἐλέησον ἡμᾶς, Cie st . e , ὁ αἴρων τὰς ἁμαρτίας τοῦ κόσμου πρύσδε- Eat τὴν δέησιν ἡμῶν, ε ͵ > > =~ ὁ καθήμενος ἐν δεξιᾷ τοῦ Πατρὸς ἐλέησον ς - e/ Ns: , ἡμᾶς. “Ore σὺ εἰ μό- γος ἅγιος, σὺ εἶ μό- Ἂ ? ~ γος κύριος, Inoove δόξαν "A= Χριστὸς εἰς Θεοῦ Πατρός. μήν, SECTION XXIV. CHAP. IV. genite Jesu Christe, Domine Deus, Ag- nus Dei, Filius Pa- tris, qui tollis pec- tata mundi, miserere nobis, qui tollis pec- cata mundi, suscipe deprecationem nos- tram, qui sedes ad dexteram Patris,mi- serere nobis, quo- niam tu solus sanc- tus, tu solus Domi- nus, tu solus altissi- mus, Jesu Christe, cum Sancto Spiritu, in gloria Dei Patris. Amen 4%, THE FINAL BENEDICTION. There are two places in which chiefly we find the benedictions of the people to have occurred in pri- mitive liturgies: first, before communion ; secondly, after it. P From the Alexandrian MS. copied by Dr. Smith, Account of the Greek Church, &c. p. In this MS. it is enti- 295. tled, ὕμνος ἑωθινός. The former I have already considered in section XII. in treating of the absolution. mains now to consider the latter. It re- In the ancient 4 Mabillon, Museum Itali- cum, tom. i. p. 281. Muratori, Liturg. Rom. tom. ii. p. 780. Miss. Sarisb. fol. lxxii. Miss. Ebor. et Herefordens. The final Benediction. 161 SECT. XXIV. liturgies of the east we generally find the benedic- tions by the bishops and presbyters to have been more long and comprehensive than those of the west. In the Gallican and Spanish liturgies, how- ever, which appear to have been imitated by the ancient English church during the time of the Saxon monarchs, blessings of considerable length are also found’. Long prayers of benediction occur in the Alexandrian liturgies, like our own, after thanksgiving*. A benediction of the same sort occurs in the Constantinopolitan liturgy, and in that of Cesarea: the same may be said of that of Antioch‘. In the Roman liturgy also a benediction has been used in latter times, which Bona does not consider to be of any considerable antiquity". The formulary which we use is more comprehensive than many benedictions that have been used in the west, and seems to be a judicious enlargement of bene- dictions which were used in the English church perhaps before the year 600. The peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, τ Mabillon de Liturgia Gal- licana. Missale Gothicum, p. 189, &c. and p. 451. The MS. sacramentary of the Anglo- Saxon church of the ninth or tenth century, given by Leo- fricus to the church of Exeter, now in the Bodleian library, contains long benedictions of the same kind, as does also the ancient sacramentary of the English Benedictines, pub- lished by Schultingius, tom. iv. VOL. II. Benedictio Dei Patris omni- potentis et Filii, et Spiritus Sancti, maneat semper vobis- ν cum. Biblioth. Eccl. pars iii. p. 177. 5 Liturgia Basilii, Renaudot, tom. i. p. 25. Cyrilii, p. 51. t Liturgia Chrysost. Goar, p- 85. Basilii, ibid. p. 175. Liturgia Jacobi Syr. Renaud. tom. 11. p. 42. Jacobi Greec. Assemani, Codex Liturg. tom. v. p. 62. Apost. Const. lib. viii. c. 15, p. 406, ed. Clerici. " Bona, Rer. Liturg. lib. ii. c. 20, No. 4, p. 515. ‘ Saxon Office in Appendix M 162 and of his Son Jesus Christ The holy Communion, or Liturgy. ‘CHAP. TY: Bénedictio Dei Patris et Fi- our Lord; and the blessing of lii et Spiritus Sancti, et pax God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you always. Domini, sit semper vobiscum ”. SECTION ΧΧΥ. COLLECTS TO BE REPEATED AT CERTAIN TIMES. Three of these collects have been used by the English church from the sixth century to the pre- sent time. The others I have not yet been able to trace in any very ancient formularies, though their spirit and composition are truly primitive. Assist us mercifully, O Lord, in these our supplications and prayers, and dispose the way of thy servants towards the attainment of everlasting sal- vation ; that among all the changes and chances of this mortal life, they may ever be defended by thy most gracious and ready help; through Je- sus Christ our Lord. Amen. O Almighty Lord, and ever- lasting God, vouchsafe, we be- seech thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of thy Jaws, and in the works of thy commandments: that through Adesto Domine supplicatio- nibus nostris: et viam famu- lorum tuorum in salutis tuz prosperitate dispone : ut inter omnes vize et vitze hujus varie- tates, tuo semper protegantur auxilio, per Dominum*. Dirigere et sanctificare et regere dignare- Domine Deus, queesumus, corda et corpora nostra in lege tua, et in operi- bus mandatorum tuorum: ut hic et in eternum te auxiliante sani et salvi esse mereamur; to Dr. Hickes’s Letters to a Popish Priest, London, 1705, ad finem Completorii. “ Benedictiones in quotidia- nis diebus, MS. Leofric. Exon. fol. 332. * Sacramentarium Gelasii. Muratori, Lit. Rom. tom. i. p. 703. MS. Leofr. Exon. Epise. fol. 222. Mlissale Sarisb. fol. 30, commune. SECT. XXVI. thy most mighty protection, both now and ever, we may be preserved in body and soul; through our Lord and Saviour Jesus Christ. Amen. Prevent us, O Lord, in all our doings with thy most gra- cious favour, and further us with thy continual help; that in all our works begun, con- tinued, and ended in thee, we may glorify thy holy name, and finally by thy mercy ob- tain everlasting life; through Jesus Christ our Lord. Amen. First Rubric after the Office. 163 per Dominum nostrum Jesum, qui tecum vivit ὅσο. Actiones nostras, quzesumus, Domine, et aspirando preeveni et adjuvando prosequere: ut cuncta nostra operatio et ate semper incipiat, et per te coepta finiatur. Per &c.’ SECTION XXVI. ON THE FIRST RUBRIC AFTER THE OFFICE. This rubric directs that on “Sundays and other “ holydays (if there be no communion) shall be said “all that is appointed at the communion, until the “end of the general prayer, (For the whole state of “ Christ’s church militant here in earth,) together “with one or more of these collects last before “ rehearsed, concluding with the blessing.” Lestrange, in his Alliance of Divine Offices, has very justly remarked, that the practice here incul- cated resembles that which was known in the mid- dle ages under the appellation of the méssa sicca, or missa nautica. The earliest notice of this practice, according to Bona, is in the writings of Petrus Y Gregorii Liber Sacramen- tor. Menard. p. 213. Brev. Sa- risb. fol. 13. Psalt. pars hyema- lis. Appendix to Hickes’s Let- M ters, &c, at the end of prime. ” Gregorii Liber Sacramen- torum, Menard. p. 41. Pamelii Liturgica Latin. tom. i. p. 370. 2 164 The holy Communion, or Liturgy. CHAP. TV. Cantor, who flourished a.p. 1200; and it seems to have prevailed extensively in the west for some centuries afterwards*. The missa sicca, or “ dry service,” as it was called, consisted of a repetition of all the preparatory and concluding parts of the liturgy, omitting the canon. No elements were laid on the table, and there was neither consecration nor communion. As the canons forbid priests to cele- brate the liturgy more than once in the day, except in cases of urgent necessity ; and as some covetous and wicked priests were desirous of celebrating more frequently, with the object of receiving oblations from the people; they availed themselves of the missa sicca, and thus deceived the people, who in- tended to offer their prayers and alms at a real commemoration of the sacrifice of Christ. This evil practice rendered it necessary for several councils to interpose their prohibitions; and thence the szcca missa, though an innocent and laudable service in itself, and though approved of by many pious and learned divines, gradually fell into disuse. Gene- brardus, in his book of the Apostolical Liturgy, cap. 30, after recommending the custom, observes, that it still prevailed at Turin a.p. 1587, when it was solemnly celebrated with two assistant minis- ters at the funeral of a nobleman, who was buried in the evening, at which time the real liturgy could harmless, though it was abused to the worst and most unprin- 2 See Ducange’s Glossary ; Bona, Rer. Liturg. lib. i. cap. 15, §6; Bingham’s Antiqui- ties, book xv. chap. 4, § 5. Bingham seems to have suf- fered his judgment to be pre- judiced against the missa sicca by the representations of Bona. The custom was in itself quite cipled ends ; and under proper regulation might, with great propriety, be adopted in cir- cumstances where it was inex- pedient or impossible to cele- brate the actual liturgy. secT, xxvi. urst Rubric after the Office. 165 not canonically have been performed. And, accord- ing to Martene, the Carthusians still occasionally perform it. Durandus approved of the stcca missa, and in his Rationale gives directions for celebrating it. If the priest from devotion, but not from su- perstition, desired to perform the whole office of the liturgy, without the oblation and consecration, he is directed to put on the usual dress, and proceed with the service to the end of the offertory. He might repeat the preface, though it seemed better not todo so. The canon, or prayer of consecration, was to be omitted. Afterwards he was to repeat the Lord’s Prayer, and a concluding collect and benediction ἢ. This certainly approaches very nearly to the office enjoined by the church of England when there is no communion. In like manner we read all the liturgy to the end of the offertory, adding the prayers for all men; then, passing over the preface and consecration, we conclude with one or more collects and a benediction. > Durandi Rationale, lib. iv. c. 1, num. 23. 166 Baptism. CHAP. V. CHAPTER V. BAPTISM. INTRODUCTION. Tue English ritual resembles that of the eastern church in the circumstance of combining all the offices of the church in one volume. The Hucholo- gium, or ritual of the Greeks, now comprises the offices for morning and evening prayer, the liturgy or eucharist, baptism, litany, orders, &c. The western churches have more commonly divided these offices into at least four parts, entitled, the Breviary, the Missal or liturgical book, the Ritual, and the Pontifical. The tual and Pontifical cor- respond to that part of the English ritual which begins with the office of baptism. The Jeitual, termed in the English churches of Salisbury and York, and elsewhere, M/anual*, comprised all those occasional offices of the church which a presbyter could administer. The Pontifical contained those only which a bishop could perform °. The euchologium, or ritual of the Greek church, * The ritual was sometimes also called Manuale, Agenda, Institutio, Pastorale, Sacerdo- tale, or Sacramentale; and it sometimes received other ap- pellations during the middle ages. See Zaccaria, Biblio- theca Ritualis, tom. i. p. 147. 154, ἄς. During the middle ages also we occasionally find several distinct books contain- ing offices, such as the Proces- sionale, for litanies and proces- sions, the Baptismale, or Bap- tism-book, ἅς. See Zaccaria, p- 157, ὅς. Seealso Ducange’s Glossary. > The different editions of the Pontifical are mentioned by Zaccaria, tom. i. p. 164, &c. SECT: 1. Introduction of the Office. 167 illustrated with notes by Goar, is well known and easily accessible, and furnishes abundant informa- tion with regard to all the rites of the catholic church in the east. The baptismal and some other occasional offices of the Jacobites or Monophysites of Alexandria, Antioch, and Armenia, and of the Nestorians, have been published by Assemani, in his “Codex Liturgicus.” Many of the oriental offices for ordination, as well as all the western, are to be found in the learned treatise of Morinus « de Ordinationibus.” The most valuable collection of records relative to the occasional offices of the western churches has been published by Martene, in his work, “ De Antiquis Ecclesiz Ritibus.” This author, with indefatigable industry, transcribed and edited a multitude of ancient manuscripts, and col- lected whatever had previously been published. So that there is scarcely any branch of Ritual knowledge which he has not greatly elucidated. It is almost needless to add, that the learned Bingham, in his “Origines Ecclesiastice,” has col- lected almost every thing which the monuments of primitive antiquity contain relative to baptism and all the other offices. The office of holy baptism, according to the English ritual, may be divided into three parts: first, the introduction, which includes nearly one half of the office, extending from the beginning to the prayer which follows the exhortation after the gospel, inclusively ; secondly, the preparatory office, including the renunciations and professions; and, thirdly, the action of the holy sacrament, and the conclusion. 168 CHAP. V. Baptism. SECTION I. THE INTRODUCTION OF THE OFFICE. While it is certain that this portion of the bap- tismal office is excellently calculated to be placed in the position which it now occupies, it is nevertheless true, that the introduction of the baptismal service was not originally derived from the rites celebrated at the time of baptism, but from those by which the candidate for baptism was made a catechumen, and thus prepared in due time to receive regeneration. During the primitive ages, those persons who desired to become Christians were first received into the class of catechumens, and gradually instructed in the doc- trines and duties of Christianity according to the capacity of their faith and morals. Some form of admission to the class of catechumens was used in all churches at an early period: and it seems most com- monly to have consisted of the imposition of hands, with prayer for the person®. To this in many places were added various rites; such as signing the fore- head of the candidate with the cross, the consecration and giving of salt, which was entitled the Sacrament of Catechumens “, repeated ¢ Bingham’s Antiquities, &c. book: ΣΤ ὍΠΗ. 8.2, ὁ. 4 Concil. Carthag. 3, canon δ. ‘* Per solemnissimos Pas- chales dies sacramentum cate- chumenis non detur, nisi soli- tum sal.” Augustine alludes to this custom thus: “ Et quod accipiunt (catechumeni) quam- vis non sit corpus Christi, sanctum est tamen, et sanctius quam cibi quibus alimur, quo- niam sacramentum est.” Li- ber ii. de Peccatorum meritis, ο. 26. The consecration of this exorcisms, or prayers and salt contained the following passage: ‘‘ Exorcizo te crea- tura salis—ut in nomine sanctze Trinitatis efficiaris salutare sa- cramentum ad effugandum ini- micum.’’ Manuale Sarisb. fol. 34. It also occurs in a sacra- mentary above nine hundred years old, referred to by Mar- tene, de Antiq. Eccl. Rit. tom. 1. p. 40. The sacrament of salt was peculiar to the western churches, as we do not find any notice of it in the monu- ments of the eastern church. SECT. I. 169 Introduction of the Office. adjurations to cast out the power of Satan, anoint- ing with oil, and other mystical ard figurative rites. In the course of many ages, when the Christian church had overspread the face of the world, and infidelity had become in most places extinct, the form of admission to the class of catechumens was, from a veneration for old customs, in many places conjoined to the office of baptism, and administered at the same time with it to the candidates for that sacrament, whether they were infants or not *. It is not easy to determine the exact reasons which in- duced the practice of admitting imfants as catechu- mens before they received baptism; it is probable that the custom was recent, and proceeded in a great degree from want of consideration, and ignorance of the original of ecclesiastical rites. It is, however, a certain fact, that at the period when our offices were revised, in the reign of king Edward the Sixth, the church of England had been accustomed to perform the rite of making the infant a catechumen imme- diately before it was baptized. or we find in the manuals of the churches of Salisbury and York, that the office of baptism commenced with the “ Ordo ad catechumenum faciendum.” This ordo contained all the ancient rites of making a catechumen, including signing with the cross, imposition of hands, bene- € This may be seen in the manuals of the churches of Sa- lisbury and York, the latter of which places the title of “ Bap- tismus Puerorum” at the top of each page, both of the office for making a catechumen, and the actual office of baptism. The Roman ritual also, pub- lished by order of Paul the Fifth, bishop of Rome, com- bines the two offices, without any distinction, under the title of ‘Ordo Baptismi Parvulo- rum.” It seems from the of- fices of the oriental churches, published by Assemani in the three first volumes of the Co- dex Liturgicus, that something of the same kind has occurred amongst them. 170 Baptism. CHAP. V. diction and giving of the sacrament of salt; and finally, the officiating minister took the infant by the hand, and introduced him into the church as a complete catechumen*. From this ordo, which (as I have observed) immediately preceded baptism, the revisers of our ritual chiefly derived the introductory part of the office of baptism. In this part of the office, as first revised, were contained the rite of signing with the cross, and the exorcism ; and at the end of it, the priest was to “ take one of the children “by the right hand, the others being brought after “him, and coming into the church toward the font,” to repeat a certain benediction *. On further con- sideration, the revisers of the English ritual did not think it advisable to retain any of these rites in the introductory part of the office of baptism. Nor was it proper that they should have retained them. For if they be regarded as a portion of the baptismal office, they are comparatively modern rites, and are never mentioned by the Fathers. And if they be regarded as forming the office for making a catechu- men, it appears to be perfectly unnecessary to use them in infant baptism, because, though infants may receive remission cf sins and divine grace by bap- tism, they cannot be instructed in the doctrines and duties of Christianity, and therefore cannot really be catechumens. And nearly the same reason will justify the omission of these rites in the introduc- tion to adult baptism. For the ancient catechetical discipline of the church being extinct, it is useless to continue ceremonies which have no longer any meaning; and at all events men were not baptized * Manuale Sarisb. fol. 88--- & Prayer Book, 1549. Pub- 36. Manuale Eboracens. lic Baptism, fol. 3. SECT. I, Introduction of the Office. 171 immediately after they were made catechumens, as is now the case in the Roman ritual. However, as the prayers which accompanied these ceremonies at the first revision of the English ritual were very good, it was not thought expedient to remove them. So that to the present day the introduction to the office of baptism derives its origin, in some measure, from the ancient office for making a catechumen. From the custom of considering the office for making catechumens as a portion of the baptismal office, it happened that the corresponding introduc- tion of the revised English ritual, when it received several alterations or additions of prayers and ex- hortations, assumed much more of the appearance of a portion of the baptismal office than it had for- merly possessed. In the ancient offices the priest prayed that “the child might advance from day to “day, that he might be made fit to obtain the grace “of baptism ᾿. This evidently inferred that baptism was not yet to be conferred for some time longer. In the revision of the office, baptism was spoken of throughout, as then and there to be administered. The office is preceded by an enquiry whether the child hath been already baptized or not. This question is also directed by the ancient manuals of the churches of Salisbury and York®. After this f « Aneri ei Domine januam pietatis tuze, ut signo sapientize tuze imbutus omnium cupidi- tatum foetoribus careat, et ad suavem odorem preceptorum tuorum leetus tibi in ecclesia tua deserviat, et proficiat de die in diem, ut idoneus efficia- tur accedere ad gratiam bap- tismi tui.” Manuale Sar. ad faciendum Catechumenum, fol. 30. 8. “ Tnprimis deferatur infans ad valvas ecclesia, et inquirat sacerdos ab obstetrice utrum sit infans masculus an foemina. Deinde si infans fuerit baptiza- tus domi.” Man. Sar. fol. 33. Man. Eborac. Baptism. Pueror. 172 Baptism. CHAP. V. the priest commences an address or preface to the congregation, inviting them to pray for the child. We can perhaps scarcely find any parallel to this amongst the primitive rituals of the church, except in those of the churches of Gaul. The Gothic and ancient Gallican liturgies or missals published by Thomasius and Mabillon, prescribe an address or preface of this kind at the very commencement of the office of baptism". It is true that the following address does not coincide exactly in expressions with that of the English ritual, but still there is a general resemblance: and indeed we find that a very different address was used even in the Gallican church at another time or place. The collect which follows the address in the Gothic missal, bears also some resemblance to the collect which immediately fol- lows our address, as will be seen below. Dearly beloved, forasmuch as all men are conceived and born in sin; and that our Sa- viour Christ saith, None can enter into the kingdom of God, except he be regenerate and horn anew of water and of the Auctorem ac reparatorem nostrum omnipotentem, fratres carissimi, qui ornamenta na- turze amissa per culpam, dig- natus est reparare per gra- tiam, sub reverendo mysterii preesentis officio suppliciter ex- h Miss. Gothic. p. 247 ; Miss. Gail. vet. p. 362. Ma- billon de Liturg. Gallicana. The expressions of this address appear to be borrowed from the “Simplex ac Pia Delibe- ratio”’ of Herman, archbishop of Cologne, Bonne, 1545; a collection of offices and rites of the Church. The address at the beginning of Baptism, fol. Lxx. contains the follow- ing: ‘‘Dilectiin Jesu Christo, quotidie ex verbo Dei audimus . « . Nos omnes concipi et nasci in peccatis, esse reos iree Dei. . nisi liberemur morte et meritis Filii Dei ... Pro Christiana pietate vestra hunc puerum as- sumite, et ad Christum addu- cite, et offerte piis vestris pre- cibus, quo peccatorum suorum ab illo consequatur remissio- nem, transferatur in regnum gratiz ereptus a tyrannide Sa- tanz, et constituatur heres eeterne salutis.”’ SECT. I, Introduction Holy Ghost; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his bounteous mercy he will grant to this child that he cannot have; that he may be thing which by nature baptized with water and the Holy Ghost, and received into Christ’s holy church, and be made a lively member of the same. Almighty and God, who of thy great mercy by the baptism of thy well- beloved Son Jesus Christ, in the river Jordan, didst sanctify everlasting water to the mystical washing away of sin; we beseech thee, for thine infinite mercies, that thou wilt mercifully look upon this child, wash him and sanc- of the Office. oremus: ut aquis his virtutem transfundat, et ad peragendum sacratissimz regenerationis ef- 173 fectum preesentia trinze majes- et conterat super has aquas caput draconis : ut sub undis fecibus transactione secreta chirogra- tatis adsistat: confringat phum pristinum evacuetur, et debitoribus cum Christo per baptismum consepultis, ita hic agatur mortis imitatio, ut sal- vatis perditis sola se sentiat in terris perditione. Per Domi- num i, Deus qui Jordanin fontem pro animarum salute sancti- ficasti: descendat super aquas has Angelus benedictionis tuee : ut quibus perfusi famuli tui, accipiant remissionem pecca- torum; ac renati ex aqua et Spiritu Sancto, devoti tibi ser- viant in eternum. Per Domi- num J, 1 Miss. Gallican. vet. ap. Mabillon, Lit. Gall. p. 362. I have printed this formulary as I found it, not thinking it advisable to alter the language of the original. } Miss. Gothicum, ibid. p. 247. The form was taken immediately from the Ritual of Herman, archbishop of Cologne, entitled ‘‘ Simplex ac pia Deli- Deratiog a corso xin. “Pater omnipotens Deus, qui. . . bap- tismate Filii tui Christi Jesu, Jordanem et ceeteras aquas ad sanctam demersionem, atque ablutionem peccatorum conse- crasti. Rogamus te pro im- mensa misericordia tua, infan- tem hunc propitius respice, ve- ram illi fidem, et Spiritum Sanctum tuum dona, ut per hoc sacrosanctum diluvium in eo submergatur et pereat quic- quid ex Adamo sordium con- traxit, ut ex impiorum ceetu segregatus, in sancta Ecclesize tuse arca tutus servari possit, et nomen tuum alacri et fer- venti Spiritu semper confiteri, et sanctificare, et regno tuo constanti fiducia, et certa spe 174 tify him with the Holy Ghost : that he, being delivered from thy wrath, may be received into the ark of Christ’s church ; and being stedfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally he may come to the land of everlasting life, there to reign with thee world without end; through Jesus Christ our Lord. Amen. Baptism. CHAP. V. The next collect has been very anciently used in the English churches, since we find it in the ma- nuals of Salisbury and York: in these ritual books it occurs in the office for making a catechumen ; which, as 1 have observed, formed the first part of the baptismal service. It is also found in many ancient MSS. some of which seem to have been used nine hundred years ago ἢ. Almighty and immortal God, the aid of all that need, the helper of all that flee to thee for succour, the life of them that believe, and the resurrec- tion of the dead; We call upon thee for this infant, that he, coming to thy holy baptism, may recelve remission of his Deus, immortale presidium omnium postulantium, libera- tio supplicum, pax rogantium, vita credentium, resurrectio mortuorum ; te iInvoco super hunc famulum tuum JN, qui baptismi tui donum petens, zeternam consequi gratiam spi- rituali regeneratione desiderat. inservire, quo tandem cum piis omnibus promissionem zternz vitee assequatur, per Jesum Christum Dominum nostrum. Amen.” « « Ex duobus MSS. libris sacramentorum insignis eccle- siz Turonensis ante annos oc- tingentos (900) exaratis.” Mar- tene, de Antiq. Eccl. Rit. tom. i, p. 41. It also occurs in the Sacramentary of Gregory, Mu- ratori, Liturgia Romana Vetus, tom. ii. SECT. I. sins by spiritual regeneration. Receive him, O Lord, as thou hast promised by thy well-be- loved Son, saying, Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: So give now unto us that ask; let us that seek find; open the gate unto us that knock; that this in- fant may enjoy the everlasting benediction of thy heavenly washing, and may come to the eternal kingdom which thou hast promised by Christ our Lord. Amen. Introduction of the Office. 175 Accipe eum Domine: et quia dignatus es dicere: Petite et accipietis: quzerite et invenie- tis: pulsate et aperietur vobis, petenti premium porrige et januam pande pulsanti: ut zeternam ccelestis lavacri be- nedictionem consecutus ; pro- missa tui muneris regna per- cipiat. Qui vivis et regnas cum Deo Patre, in unitate Spi- ritus Sancti, Deus, per omnia seecula seculorum. Amen!, The portion of St. Matthew’s Gospel, which is appointed to be used immediately after the preced- ing prayer, is also found in the introductory office for making a catechumen, according to the rites of the English churches of Salisbury and York. How long it may have been used in this place it is hard to determine, but a manuscript ritual of the church of Beauvais in France, 800 years old, directs a gos- pel to be read in this place"; and in a ritual of the monastery of Remiremont, written 700 years ago °, we may observe the same portion of St. Matthew’s Gospel, which was used by the churches of Salisbury and York in ancient times, as it is by all the Eng- lish churches at present. The priest shall say, His dictis, dicat sacerdos, Hear the words of the Gos- pel, written by St. Mark, in 1 Manuale Sarisb. fol. 34. Manuale Eborac. Baptism. Pu- eror. Dominus vobiscum. Resp. Et cum spiritu tuo. Sequentia ™ Martene de Antiq. Eccl. Rit. tom. i. p. 43. n Tbid. p. 44. 176 the tenth chapter at the thir- teenth verse. They brought young chil- dren to Christ that he should touch them ; and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Baptism. CHAP. V. sancti evangelii secundum Mat- theum. esp. Gloria tibi, Do- mine. In illo tempore, oblati sunt Jesu parvuli ut manus eis Disci- puli autem ejus increpabant illis, imponeret et oraret. eos. Jesus autem ait Sinite parvulos et nolite pro- hibere eos venire ad me: ta- lium est enim regnum ceelo- rum. Et cum imposuisset eis manum, abiit inde®, Verily I say unto you, Who- soever shall not receive the kingdom of God as a little child, he shall not enter there- in. And he took them up in his arms, put his hands upon them, and blessed them. The address and collects which follow the gospel, and terminate the introduction of the baptismal office, do not occur in the ancient offices of the English church, as far as I can perceive. How- ever, in annexing these forms to the office, the church only exercised that authority which had been delivered to her by the holy apostles; namely, the power of adding such rites and prayers to the essential matter and form of the sacraments, as she judged most suited to benefit and edify her children. The forms themselves are in part taken from the Ritual of Herman, archbishop of Cologne, published in 1545. Beloved, ye hear in this Gospel the words of our Sa- viour Christ . . . Doubt ye not His verbis et huic facto Do- mini nostri Jesu Christi super illos, fidem habete, nec dubitate, ° Manuale Sarisb. fol. 36. Man. Ebor. ut supra. SECT. 11. therefore, but earnestly believe, that he will likewise favourably receive this present infant ; that he will embrace him with the arms of his mercy ; that he will give unto him the blessing of eternal life, and make him par- taker of his everlasting king- dom. Almighty and_ everlasting God, heavenly Father, we give thee humble thanks, for that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee. Increase this knowledge and confirm this faith in us evermore. Give thy Holy Spirit to this infant ; that he may be born again, and be made an heir of everlasting salvation; through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, now and for ever. Amen. The Renunciations. 177 eum et vestros infantes sic in sacro Baptismate suscepturum, et complexurum esse ulnis mi- sericordiz suze, et benedictio- nem vite seterne, et sempiter- nam regni Dei communionem eis collaturum. Omnipotens et zterne Deus, Pater ccelestis, gratias agimus tibi zternas, quod ad hanc cognitionem gratize tue et fidei erga te nos vocare dignatus es. Auge et confirma hance fidem in nobis perpetuo. Da huic infanti Spiritum Sanctum tuum quo regeneretur, et heres fiat » Per Domi- num nostrum Jesum Christum, zeternze salutis.. . qui tecum vivit et regnat nunc et in perpetuum. Amen Ῥ. SECTION II. THE RENUNCIATIONS. In the position of the renunciations and profes- sions the English ritual agrees with those of the patriarchates of Constantinople and Antioch. Ac- cording to the ancient rites of those churches the renunciations and professions preceded the benedic- tion of the water ὃ; in the Roman and several other P Nostra Hermanni ex Gra- tia Dei Archiepiscopi Colo- niensis, &c. Simplex et Pia Deliberatio, fol. Ixxiv. ed. Bonne, 1545. 4 Goar, Rituale Gree. p. VOL, II. 338. 341. 350, ἅς. Apost. Const. Jib. vii. c. 41, 42, 43. See also the oriental rites in the first volume of Assemani’s Codex Liturgicus, at p. 158. 172. 237, &c. N 178 Baptism. CHAE, V. western rituals they followed the benediction’. The English order in this place may be compared with that of the Constantinopolitan ritual, where the re- nunciations and professions are made at the direc- tion of the bishop, in the course of a long exhorta- tion which he delivers before baptism is adminis- tered*. In like manner the priest, according to the English ritual, delivers an address to the candidates for baptism, or their sponsors, in which he exhorts them to renounce the Devil, to believe God’s holy word, and obediently to keep his commandments; and at the close of the exhortation the renuncia- tions and professions are made according to his direc- tions. It has been customary in the Christian church, from the most remote period, for the candidates for baptism to renounce the Devil and all his works before they were admitted to that sacrament. Ter- tullian ‘, Cyprian, Ambrose, Basil, Jerome, Cyril of Jerusalem ", and many other fathers and doctors of the church during the first four centuries, speak of this renunciation as an established and universal rite. In the fourth century the renunciation was made τ Sacramentar. Gelasii, Mu- Epist. ad Rogatianum. ‘ In- ratori Lit. Rom. Vet. tom.i. gressus es regenerationis sa- p- 570. Miss. Gallican. Vet. crarium, repete quod interro- Mabillon de Lit. Gall. p.364. gatus sis, recognosce quid re- S Goar, Rituale Grec. p. sponderis. Renunciasti Dia- 340, 341. bolo et operibus ejus, mundo t « Aquam adituri, ibidem, et luxuriz ejus ac voluptati- sed et aliquanto prius in ec- bus.’’ Ambros. de Initiatis, clesia sub antistitis manucon- c. 2. ‘ Renuncio tibi Diabolo, testamur nos renuntiare dia~ et pompe tue, et vitiis tuis, et bolo, et pompz et angelis mundo tuo, qui in maligno po- ejus.” Tertullian. de Corona, situs est.” Hieronymus, Com. c. ili. p. 102, ed. Rigalt. 1664. in Matt. xv. 26. Cyril. Cate- " “Szeculo renunciaveramus, chesis Mystag. 1. cum baptizati sumus.” Cypr. SECT. II. The Renunciations. 179 with great solemnity. Cyril of Jerusalem, speaking to those who had been recently baptized, said, “ First, “you have entered into the vestibule of the baptis- “tery, and, standing towards the west, you have “heard, and been commanded, to stretch forth your “hands, and renounce Satan, as if he were present’.” This rite of turning to the west at the renunciation of Satan is also spoken of by Jerome, Gregory Nazianzen, and Ambrose; and it was sometimes performed with exsufflations and other external signs of enmity to Satan, and rejection of him and his works. To the present day these customs re- main in the patriarchate of Constantinople, where the candidates for baptism turn to the west to renounce Satan, stretching forth their hands, and using an exsufflation, as a sign of enmity against him”. And the Monophysites of Antioch and Jeru- salem, Alexandria and Armenia, also retain the custom of renouncing Satan with faces turned to the west *. Enctanp. Dost thou, in the name of this child, renounce the Devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow, nor be led by them ? Y Εἰσήειτε πρῶτον εἰς τὸν προαύλιον τοῦ βαπτιστηρίου οἶκον, καὶ πρὸς τὰς δυσμὰς ἑστῶτες ἠκούσατε καὶ προσετάτ- τεσθε ἐκτείνειν τὴν χεῖρα, καὶ ὡς παρόντι ἀπετάττεσθε τῷ Σατανᾷ. Cyril. Catech. Myst. 1, p. 278, ed. Milles. Gaut. Abrenuncias Satane, pompis seculi, et voluptatibus ejus? Respons. Abrenuncio Y. Rome. Abrenuntias Satanee? Resp. Abrenuntio. Et omni- bus operibus ejus? Resp. Ab- renuntio. Et omnibus pompis ejus? Resp. Abrenuntio’. CoNSTANTINOPLE. ᾿ Αποτάσ- Ὗ Goar, Rituale Gree. p. 338. 341. * Assemani, Codex Liturgic. tom, 1. p. 237. 158. 172. Y Mabillon, de Liturgia Gall. p. 364. “ Muratori, Liturg. Rom. Vet. tom. i. p. 563. ΝΟ 180 Answer. I renounce them all. Awtiocu. Abrenuncio Sa- tanee ego N. et omnibus ope- ribus ejus, et omni malitiz ejus, et omni cultui ejus, et omni pompe ejus, et omni er- rori ejus mundano et cuilibet ei consentienti eumque sec- tanti. ALEXANDRIA. Abrenuncio tibi, Satana, et omnibus ope- ribus tuis immundis, et omni- bus deemoniis tuis nequam, et ministris tuis malis, et omni virtuti tue, et sordido tuo fa- mulatui, et omnibus fraudibus tuis malignis et illecebris, et omni militiz tuze, et omni po- testati tuee et reliquis omnibus impietatibus tuis. Ter dicit, Abrenuncio tibi ἃ, Baptism. CHAP. V. σομαι τῷ LaravG, καὶ πᾶσι τοῖς ἔργοις αὐτοῦ, καὶ πάσῃ τῇ λα- τρείᾳ αὐτοῦ, καὶ πᾶσι τοῖς ἀγγέ- λοις αὐτοῦ, καὶ πάσῃ τῇ πομπῇ They repeat it thrice after the priest, and then he asks them, Σατανᾷ ; they reply, ᾿Απετα- αὐτοῦ. ἣν - ᾿Απετάξασθε τῷ ξάμεθα ἃ. 3 i , JERUSALEM. ᾿Αποτασσομαί ~ ~ ~ 7 σοι, Σατανᾷ, καὶ πᾶσι τοῖς ἔργοις σου, καὶ πάσῃ τῇ πομπῇ σου, καὶ Ἵ ἢ λατρείᾳ σου “ πάσῃ τῇ λατρείᾳ σου“. SECTION III. THE PROFESSION OF FAITH. The renunciation of Satan was always followed by a profession of faith in Christ, as it is now in the English ritual. However, different churches adopted different rules as to the time at which this profession was made. In the eastern churches of Constanti- nople, Antioch, &c. the profession was made im- mediately after the renunciation, as it is in the English ritual. In the Roman church, according * Goar, Rituale Greecum, p. 941. » Assemani, Codex Liturg. tom. i. p. 237. * Cyril. Hierosolym. Cate- chesis Mystagog. 1. p. 279, &c. ed. Milles. 4 Assemani, Codex Liturg. tom. i. p. 158. SHOTS III: The Profession of Faith. 181 to the sacramentary of Gelasius, the renunciation was made some time before the office of baptism, which only contained the profession *. The promise of obedience and faith in Christ was made by the catechumens and sponsors with their faces turned towards the east, as we learn from Cyril of Jeru- salem ‘ and many other writers. Tertullian speaks of the profession of faith made at baptism, in the Father, Son, and Holy Spirit, and in the church*®. Cyprian mentions the inter- rogation, “Dost thou believe in eternal life, and remission of sins through the holy church *?” Euse- bius and many other fathers also speak of the profession of faith made at this time‘; and it is especially noted in the Apostolical Constitutions, which were written in the east at the end of the third, or beginning of the fourth century’. The profession of faith in the eastern churches has gene- rally been made by the sponsor, or the person to be baptized, not in the form of answers to questions, but by repeating the creed after the priest ἡ. In the western churches the immemorial custom has been, veritatis. € Sacramentar. Gelasii, Mu- ratori Lit. Rom. Vet. tom. 1. p- 563. 570. f Cyril. Hieros. Cat. Myst. 1, p. 283, ed. Milles. 8 Tertullian. de Baptismo, ce. 6. ‘*Quum autem sub tri- bus et testatio fidei et sponsio salutis pignerentur, necessario adjicitur ecclesize mentio: quo- niam ubi tres, id est, Pater, et Filius, et Spiritus Sanctus, ibi ecclesia, quee trium corpus est.” p. 226. h «Sed et ipsa interrogatio que fit in baptismo, testis est Nam cum dicimus, Credis in vitam eeternam, et remissionem peccatorum per sanctam ecclesiam? Intelligi- mus remissionem peccatorum non nisi in ecclesia dari.” Cypr. Epist. ad Episcop. Nu- mid. i Euseb. Epist. ad Ceesari- enses ap. Socrat. lib. 1. c. 8. August. Conf. lib. vill. c. 2. j Apost. Const. lib. vil. c. 42. K Ibid. Cyril. Cat. Mysta- gog. 1, p. 283, edit. Milles. Goar, Rituale Grec. p. 341. 182 CHAP. V. Baptism. for the priest to interrogate the candidate for bap- tism, or his sponsor, on the principal articles of the Christian faith. The profession was made in this manner in Gaul, as we find by the ancient Gallican missal, which was used before the introduction of the Roman liturgy and offices into France’, We also find that it was customary in Africa, by the testimony of Cyprian ; and the ancient offices of the Roman church exhibit the same. Dost thou believe in God the Father Almighty, Maker of heaven and earth ? And in Jesus Christ his only Son our Lord? And that he was conceived by the Holy Ghost ; born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went down into hell, and also did rise again the third day ; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty ; and from thence shall come again at the end of the world, to judge the quick and the dead ? 1 Miss. Gall. Vet. Mabillon de Lit. Gall. p. 364. m Manuale Sarisburiens. fol. 43. See also Gelasii Sacram. Muratori, tom.i.p.570. Many western rituals, however, gave the questions at greater length, including all the articles of the Apostles’ Creed; for example, the Sacramentary of Bobio, written before the year 800. N. Credis in Deum Patrem omnipotentem, Creatorem ceeli et terrze ? Respondeant. Credo. Item Sacerdos. Credis et in Jesum Christum Filum ejus unicum, Dominum nostrum na- tum et passum ? Respondeant. Credo. Item Sacerdos. Credis et in Spiritum Sanctum, sanctam Ecclesiam Catholicam, Sanc- torum communionem, Remis- sionem peccatorum, carnis Re- surrectionem, et vitam ester- nam post mortem ? Respondeant. Credo™. See Muratori, Liturg. Rom. Vet. tom. ii. p. 851. See also another sacramentary, 1000 years old, in Martene, de An- tiq. Eccl. Rit: tom: i) patie. The candidates for baptism, or their sponsors, repeat the Constantinopolitan Creed on this occasion in the eastern churches. SECT. lv. Concluding Questions, &c. 183 And dost thou believe in the Holy Ghost; the Holy Catholic Church, the Commu- nion of Saints ; the Remission of sins; the Resurrection of the flesh; and everlasting life after death ? Answer. All this I stead- fastly believe. SECTION IV. THE CONCLUDING QUESTIONS AND ANSWERS. The first interrogation and answer after the pro- fession of faith do not occur, as far as [ am aware, in the rituals of any of the eastern churches, but they have long been used in the west. A manu- script of the church of Rheims in France, written a thousand years ago, contains this form, as does another MS. above nine hundred years old"; and the English offices have long interposed it between the profession of faith and the administration of baptism. We do not, however, find this interroga- tion in the sacramentaries of Gelasius or Gregory, nor in the most ancient monuments of the Gallican church. Wilt thou be baptized in Item Sacerdos. Vis bapti- this faith ? zari? Answer. 'That is my desire. Respondeant. Volo °. The succeeding promise of obedience is of very great antiquity. Justin Martyr says that those who were to be baptized promised that they would live according to the rules of Christianity’. The Apo- n Martene, de Antiq. Eccl. P Ὅσοι ἂν πειθῶσι καὶ πισ- Rit. tom. i. p. 180. 192. τεύωσιν ἀληθῆ ταῦτα τὰ ὑφ᾽ ° Manuale Sarisb. fol. 43. ἡμῶν διδασκόμενα kal λεγόμενα 184 CHAP, V. Baptism. stolical Constitutions, written about the end of the third century, appoint a promise of obedience, to be made after the renunciation of Satan, as the church of England does; but this promise precedes the profession of faith in the Constitutions “. The form of promising obedience in the eastern churches, as we learn from the Apostolical Consti- tutions, and the rituals of the churches of Constan- tinople, Antioch, and Alexandria, together with the testimonies of Chrysostom, Basil, Cyril of Alexan- dria, and others‘, consisted of a solemn adoption of the service of Christ, and was generally conveyed in very few words; such as, “I give myself up to the government of Christ.” The form of question and answer in which the promise of obedience in the English ritual is conveyed, has been adopted in order to preserve uniformity with the renuncia- tions and professions, which have from time im- memorial been made in that form by the English and all other western churches. Confiteor te Christe Deus noster, et omnes ENGLAND. Wilt thou then ALEXANDRIA, obediently keep God’s holy will and commandments, and walk in the same all the days of thy life? Answer, I will. leges tuas salutares, et omnem religionem tuam vivificam, et omnia opera tua, que vitam impertiuntur *. εἶναι, καὶ βιοῦν οὕτως δύνασθαι ὑπισχνῶνται, εὔχεσθαί τε καὶ αἰτεῖν νηστεύοντες παρὰ τοῦ Θεοῦ τῶν προημαρτημένων ἄφε- σιν διδάσκονται, ἡμῶν συνευχο- μένων καὶ συννηστευόντων av- τοῖς. ἔπειτα ἄγονται ὑφ᾽ ἡμῶν ἔνθα ὕδωρ ἐστὶ, καὶ τρόπον ἀνα- γεννήσεως ὃν καὶ ἡμεῖς αὐτοὶ ἀναγεννήθημεν, ἀναγεννῶνται. Justin Martyr, Apol. i. p. 88, ed. Thirlby. 4 Apost. Const. lib. vii. ΟἹ 42. * Bingham’s Antiquities, Ὁ. 1.10.7, δ. 5 Rituale Copt. Assemani, Codex Liturg. tom. 1. p. 159. SHC Vi ANTIOCH. Christe Deus, ego N. et omni doctrine, quz a te divinitus tradita est per Prophetas, Apo- stolos, et Sanctos Patres. Con- Consentio tibi, Benediction of the Water. 185 CoNSTANTINOPLE. Kai συν- τάσσομαι τῷ Χριστῷ ... Inter= Ὁ rogat eos, Συνετάξασθε τῷ Χρι- στῷ ; Et dicunt, μεθα". Συνεταΐά- fiteor et credo, et baptizor in te, et Patre tuo, et in Spiritu tuo vivo et Sancto*, SECTION V. THE BENEDICTION AND CONSECRATION OF THE WATER. We have now considered all the preparatory parts of the office of Baptism. These parts were some- times separated by an interval of time from the ad- ministration of the sacrament; but the remainder of the office has most commonly been all repeated at the same time. The part of the English baptismal office, which I consider at present, consists of bene- dictions of the candidate for baptism, and of the water prepared for the administration of the sacra- ment. We find in many ancient rituals that these benedictions were conveyed in a form which bore a near resemblance to that of the eucharist. Thus in the Gallican church the benediction was preceded by the form of Sursum corda, “ Lift up your hearts,” &c. and then began, “ It is very meet and right, O holy Lord, Father Almighty, eternal God,” &c. It then proceeded to commemorate the mercies of God in a thanksgiving, in the course of which God was implored to sanctify the water, and send down his Holy Spirit, and to confer various benefits on those who were to be baptized therein ἡ. The benediction τ Rituale Syrorum, Assema- ni, Codex Lit. tom. i. p. 238. " Goar, Rituale Grecnm, p. otk. ’ Missale Gothicum, Mabil- lon, Lit. Gallican. p. 247. Mis- 186 Baptism. CHAP. V. of the font in the church of Constantinople is made in a manner similar to that just described, except that it does not begin with Sursum corda”. In like manner we find the benediction of the font and solemn prayers in the church of Antioch to have begun with thanksgiving, and afterwards proceeded to prayer, benediction, and invocation of the Holy Spirit *. In the patriarchate of Alexandria the con- secration of the font begins with Swrsum corda, &c. then the priest makes a thanksgiving, as in the liturgy, or eucharist, in the course of which the deacon commands those that sit to arise, and look towards the east; and, at the close, the people all repeat Tersanctus. And then the priest proceeds to pray for the Holy Spirit to bless the water, and those that are to be baptized therein, and to give them remission of their sins, and regeneration, ἄτα. At the close of this prayer and consecration the people all repeat the Lord’s Prayer’. All this bears a remarkable similarity to the eastern liturgies. However, we do not find, in the ancient sacrament- ary of Gelasius, that the benediction of the font much resembled that of the eucharist’. Nor does the similarity appear in the sacramentary of Gregory the Great *. However, in subsequent times, the be- nediction in the Roman church, and in several other sale Gallican. vetus, ibid. p. 363. Sacramentar. Gallican. Bobiense, Muratori, Lit. Rom. Vet. tom. ii. p. 849. “ Goar, Rituale Grecum, p- 352. * Rituale Syr. Assemani, Co- dex Liturg. tom. ii. p. 218. Y Rituale Copt. Alexandrin. Assemani, Codex Liturg. tom. il. p. 169—176. Compare this with the canon of the Coptic liturgy of Basil, Renaudot, Li- turg. Oriental. Collectio, tom. 1. p. 13, δ, 2 Sacramentar. Gelasii, Mu- ratoril, tom. i. p. 568, &c. * Sacramentar. Gregorii a Menard. p. 71. SECT. V. 187 Benediction of the Water. western churches, was preceded by the form of Sursum corda, &e.’; which custom may perhaps have been derived from the eastern churches, or from the churches of Gaul. In most of the old rituals we find that the font was hallowed with va- rious ceremonies besides prayer. It was customary to make the sign of the cross, as we learn from the testimony of Chrysostom, Augustine, and Pseudo- Dionysius®. The Roman church, and the Mono- physites of Armenia, pour chrism, or holy ointment, composed of oil and balsam, into the water. The church of Constantinople does not*. Various other rites have been devised by the Christian churches, some of which are used in one place, and some in another. But every church is to be left to her own liberty as to the rites of consecration ; for not only do we find, from the Apostolical Constitutions, that the consecration of the water was originally made only by prayer‘, as it isin the English ritual; but it has always been held by orthodox divines, that the sanctification of the water is not necessary to the effectual administration of the sacrament of regeneration. The following benedictions as to substance are found in the most ancient monuments of the eastern and western churches ; and the form in which they > Martene, de Antiq. Eccl. Rit. tom. i. p. 176. 185. 189. Missale Rom. p. 176. © Chrysost. Hom. 54, al. 55, in Matt. p. 475, ed. Commelin. Πάντα ov αὐτοῦ τελεῖται τὰ καθ᾽ ἡμᾶς κἂν ἀναγεννηθῆναι δέῃ, σταυρὸς παραγίνεται, &c, Au- gustin. Hom. 27, olim 50, tom. x. p. 175. “υἷα Baptismus, id est, aqua salutis, non est sa- lutis, nisi Christi nomine con- secrata, qui pronobis sanguinem fudit, cruce ipsius aqua signa- tur.” See also Dionys. de Hierarch. Eccl. c. 2. d Assemani, tom. 11. Ὁ. 207, note l. © Apost. Const. lib. vil. c. 43. 188 CHAP. V. Baptism. are conveyed, according to which the response of Amen frequently occurs, is visible, not only in all the most ancient western benedictions of the people, but in the office for consecrating the water in the Alexandrian church ἢ. It is worthy of notice, that the English ritual, in directing that the water should be sanctified for every occasion on which baptism is to be adminis- tered, is supported by the ancient and immemorial practice of the churches of Constantinople, Antioch, and the other eastern churches*. The Roman church only appoints the water to be changed, and new water to be consecrated, when that which has been in the font becomes unfit for use". O merciful God, grant that the old Adam in this child may be so buried, that the new man may be raised up in him. Amen. Grant that all carnal affec- tions may die in him, and that all things belonging to the Spi- rit may live and grow in him. Amen. Grant that he may have power and strength to have victory, and to triumph, against the Devil, the world, and the flesh. Amen. Grant that whosoever is here dedicated to thee by our office and ministry may also be en- dued with heavenly virtues, * Rituale Alexandrin. Copt. Assemani, tom. ii. p. 173. & Goar, Rit. τορος. p. 352, Domine Deus eterne .. fiat locus iste dignus, in quem Spi- ritus Sanctus influat: sepelia- tur hic illic Adam vetus, re- surgat novus: Moriatur omne quod carnis est, resurgat omne quod Spi- TUES ite ge . -- Quicumque hic renun- ciaverint Diabolo, da eis tri- umphare de mundo. Qui te in hoe loco invocaverit, tu eum cognoscas in regno... Quicumque hic se sibi nega- verit, te lucrifaciat: et per ministerlum nostrum, et mys- terlum tuum consecratus tibi 353. h Rituale Romanum, p. 6, de Materia Baptismi. SECT. VI. and everlastingly rewarded, through thy mercy, O blessed Lord God, who dost live, and govern all things, world with- out end. Amen. Almighty, everliving God, whose most dearly beloved Son Jesus Christ, for the forgive- ness of our sins, did shed out of his most precious side both water and blood ; commandment to his disciples, that they should go teach all nations, and baptize them in the name of the Father, the Son, and the Holy Ghost; Regard, we beseech thee, the supplications of thy congre- and gave gation ; sanctify this water to the mystical washing away of sin; and grant that this child, now to be baptized therein, may receive the fulness of thy grace, and ever remain in the number of thy faithful and elect children ; through Jesus Christ our Lord. Amen. Administration of Baptism. 189 populus, zeternis ad te praemiis consecretur. Per Dominum nostrum Jesum Christum?. Benedico te (sc. aquam) et per Jesum Christum Filium ejus unicum Dominum nostrum ... qui te una cum sanguine de latere suo produxit, et dis- cipulis suis jussit, ut credentes baptizarentur in te, dicens, Ite docete omnes gentes, bapti- zantes eos in nomine Patris, et Filii, et Spiritus Sancti. Hec nobis precepta servan- tibus, tu, Deus omnipotens, cle- mens adesto, tu benignus as- pice, tu has simplices aquas tuo ore benedicito, ut preter na- turalem emundationem, quam lavandis possunt adhibere cor- poribus, sint etiam purificandis mentibus efficacesJ. Adimple eum (puerum) gratia Spiritus tui Sancti. . . ne sit filius car- nis, sed filius thalami tui nup- tialis, et heres regni tui in- amissibilis atque perennis *. SECTION VI. THE ADMINISTRATION OF BAPTISM. The churches of Constantinople, Antioch, and Alexandria, have from time immemorial adminis- i Missale Gallican. Vetus, apud Mabillon de Liturg. Gall. p- 363. ji Manuale Sarisb. fol. 41. Sacr. Gregori, p. 72. Sacr. Gelasii, Muratori, tom. i. p. 569. * Rituale Copt. Alexandrin. Assemani, tom. 11. p. 151. CHARI Va 190 Baptism. tered the sacrament of baptism immediately after the water was consecrated’; and the English ritual has appointed the same order. According to the ancient customs of the Roman church, represented in the sacramentary of Gregory, the profession of faith occurs between the hallowing of the water and the administration of the sacrament". We find that this custom has been long used in the Roman church; since the sacramentary of Gelasius, a. Ὁ. 494, appointed the confession of faith to be made im- mediately before baptism, though the renunciations were made some hours before”. The English ritual appoints baptism to be administered “in the name “of the Father, and of the Son, and of the Holy “ Ghost,” which was the form directed by our Saviour Jesus Christ, and which has ever been used by the Christian church. We find indeed from ancient rituals, that certain additions were made to these words in some churches, but the substance of the words used by the English church is found in all the Christian rituals. Enetanp. WN. I baptize Nov καὶ ἀεὶ καὶ εἰς τοὺς thee in the Name of the Father, and of the Son, and of the Holy Ghost. Amen. CoNSTANTINOPLE. Βαπτίξε- τος. αἰῶνας τῶν αἰώνων. ᾿Αμήν", Ego te bap- tizo N. in nomine Patris. A- Ego te baptizo N. in ALEXANDRIA. men. nomine Filii. Amen. Tat ὁ δοῦλος τοῦ Θεοῦ ὁ δεῖνα " δ 3} - Ν ‘ εἰς TO ὄνομα τοῦ Πατρὸς, Kat ~ Fe a2 \ ae te. , ’ του υἱοῦ, καὶ τοῦ ἁγίου Ivevpa- Ego te baptizo NV. in nomine Spiritus Sancti. AmenP. 1 Goar, Rit. Greee. p. 355. Assemani, tom. ii. p. 225. 180. ™ Menard. Sacr. Gregorii, p. 73. » Muratori, tom. i. Sacer. Gelasii, p. 570. ° Goar, Rit. Gree. pian: P Rituale Copt. Alexandrin. Assemani, Codex Liturg. tom. ii. ps 180, SECT. Vil, Armenia. JN. Baptizatur in nomine Patris et Filii et Spi- ritus Sancti. Redemptus san- guine Christi a servitute pec- catorum, consequitur liberta- tem adoptionis filiorum Patris ceelestis, ut fiat coheres Christi, et templum Spiritus Sancti, nunc et semper, et in secula seeculorum 4, Gaut. Baptizo te credentem in nomine Patris, et ΕἾ et Spiritus Sancti; ut habeas vi- tam zeternam in szecula seecu- lorum '.—Another form. Bap- tizo te {{{. in nomine Patris et Filii et Spiritus Sancti in re- Signing with the Cross. 191 missionem peccatorum ; ut ha- beas vitam zternam. Amen‘. Antiocu. Baptizatur N. in nomine Patris. Amen. Et Fi- li, Amen. Et Spiritus vivi et Sancti in vitam szeculi szeculo- rum ¢, Rome. Et ego te baptizo in nomine Patris, et Filii et Spi- ritus Sancti". CuHaLpmA. Ego baptizo te N. serve Christi, in nomine Patris. Respondent. Amen. Et Filii. Respondent. Amen. Et Spiritus Sancti in seecula. Fe- spondent. Amen’. It was the office of the godfathers and godmothers to receive the infant from the font. The rubric of the Sarum Manual immediately after the adminis- tration of baptism, is, “ΤΌΠΟ patrini accipientes in- fantem de manibus sacerdotis levent eum de fonte *.” In the ancient Ordo Romanus it is: “ Ut autem surrexerint a fonte, illi qui eos suscipiunt, levantes ipsos infantes in manibus suis, &c.*” SECTION VII. SIGNING WITH THE CROSS. We learn from Tertullian that the Christians were accustomed to sign their foreheads with the " Sacr. Gregorii, p. 73. ’ Rituale Chaldzeor. Nesto- rian. ac Malabaror. Assemani, Codex Liturg, tom. 11. p. 212. ~ Man. Sarisb. de Baptismo. * Ordo Romanus, apud Hit- torp. p. 82. 4 Rituale Armen. Assemani, Codex Liturgic. tom. ii. p. 200. τ Missale Gallican. Vetus, Mabillon, Liturg. Gall. p. 364. 5. Missale Gothicum, Mabil- lon, Lit. Gall. p. 248. t Rituale Syrorum, Assema- ni, Codex, tom. 11. p. 225. 192 Baptism. CHAP. V.. sign of the cross in all the actions of their lives’ ; and it may well be supposed that such a custom would be also employed in religious offices and prayers. Accordingly we find that this sign was made in some part of almost every Christian office. Omitting, however, all consideration of the use of this sign in the liturgy and other parts of divine service, let us notice briefly the accounts which we have of the sign of the cross, as used in the rites of baptism. ‘The sign of the cross was made on those persons who in primitive times were admitted to the class of catechumens, and it was often repeated during the course of their instruction’. The can- didates for baptism in the eastern church about the fourth century were three times signed in the fore- head before the water was consecrated, and baptism administered *.. In many churches also the water was consecrated with the sign of the cross, and prayer’. It is manifest from this, that in primitive times the sign of the cross was not only made on the forehead of the elect at the time of baptism, but was used very often in other ways. The Ordo Romanus, published by Hittorpius from manuscripts of about the tenth century, appoints the sign of the cross to be made on the forehead of the person ex- actly at the time which the English ritual directs, i.e. immediately after baptism®: and the same rite y “ Ad omnem progressum -atque promotum, ad omnem aditum et exitum, ad vestitum, ad calceatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quzeecumque nos con- versatio exercet, frontem crucis signaculo terimus.” Tertull. de Corona Militis, c. 3. * See Bingham’s Antiqui- ties, book x. c. 1, § 3, and. 2, § 8. @ Dionys. Hierarch. Eccl. ὉΠ: δ See Dionysius Areop. Au- gustin. and Chrysostom, cited by Bingham, book ii. c. 10, § 3. ¢ “ Ut autem surrexerint ἃ fonte, illi qui eos suscipiunt, SECT. VIL. Signing with the Cross. 193 appears in the manuals of Sarum and York. It had in fact been derived from the Sacramentary of Gregory, in which it is to be found“. The form of ~ words with which the priest is directed to ad- minister this rite in the English ritual is not devoid of resemblance to forms used in several ancient rituals on similar occasions. Enctann. We receive this child into the congregation of Christ’s flock, and do sign him with the sign of the cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner against sin, the world, and the Devil; and to continue Christ’s faithful soldier and ser- vant unto his life’s end. Amen. Sarum. Trado tibi signacu- lum Domini nostri Jesu Christi —ut in fide catholica perma- neas, et habeas vitam eternam, et vivas in seecula szeculorum. Amen®. ΒΟΒΙΟ. Accipe signum cru- cis tam in fronte quam incorde. Semper esto fidelis. Templum Dei ingredere—Cole Deum Pa- trem omnipotentem, et Jesum Christum filium ejus, qui ven- turus est judicare vivos et mor- tuos, et szeculum per ignem, cum Spiritu Sancto in szcula szeculorum £, levantes ipsos infantes in ma- nibus suis offerunt eos uni presbytero. Ipse verd pres- byter facit de chrismate cru- cem cum pollice in vertice eo- rum, ita dicendo, Deus Omni- potens, Pater Domini nostri Jesu Christi, qui te regeneravit ex aqua et Spiritu Sancto, qui- que dedit tibi remissionem om- nium peccatorum, Ipse te linit chrismate salutis in Christo Jesu Domino nostro in vitam zternam. Resp. Amen. Et sint parati qui eos suscepturi sunt cum linteis in manibus eorum et accipiant ipsos a Pontifice et presbyteris vel dia- VOL. It. conibus qui eos_baptizant.” Ordo Rom. apud Hittorp, p. 82. Vide Manuale Eborac. Baptismus Puerorum; Man. Sarish. de Baptismo. ὁ Pamelii Liturgic. Latino- rum, tom. il. p. 269. © Manuale Sarisb. fol. 37. See also Martene, tom. i. p. 194, who quotes it from a MS. of Jumiege in France, written A.D. 1032. f Missale Bobiense, 1100 years old, Muratori, Lit. Rom. Vet. tom. ii. p. 848. Martene de Antiq. Eccl. Rit. tom. i. μ 51. 194 CoNSTANTINOPLE. Σημειω- θήτω ὁ σταυρὸς τοῦ μονογενοῦς σου υἱοῦ ἐν τῇ καρδίᾳ καὶ τοῖς - 9 ~ 5 AN if διαλογισμοῖς αὑτοῦ, εἰς τὸ φευ- Baptism. CHAP. V. γειν τὴν ματαιότητα τοῦ κόσ- μου, καὶ πᾶσαν τὴν πονηρὰν ἐπιβουλὴν τοῦ ἐχθροῦ, ἀκολου- θεῖν δὲ τοῖς προστάγμασί σου 8. SECTION VIII. CONCLUSION OF THE OFFICE. The administration of baptism was succeeded by various rites in the primitive church. In Gaul, Spain, and Milan, the priest washed the feet of the newly baptized"; but this ceremony has long be- come obsolete in all parts of the Christian church. At this time also the newly baptized received a taste of milk and honey’, and were clothed in white gar- ments’. But the former of these rites has long been extinct in almost all parts of the church‘, and the English church has not deemed it expedient to con- tinue the latter. Formerly also, confirmation fol- lowed immediately after baptism’. And in the eastern churches, where presbyters are permitted to confirm, the same custom prevails to the present day ™. has not so far relaxed as δ, Goar, Rituale Greec. p. 321. h See Bingham’s Antiquities, book xii. ch. 4, sect. 10. Com- pare Miss. Goth. p. 231 ; Miss. Gall. Vet. p. 364; Mabillon, Liturg. Gallican. This rite was abolished in Spain by the coun- cil of Eliberis. ' Tertullian, de Corona Mili- tis, c. ili, p. 102, speaks of this as one of the ancient traditions of the church. It is also men- tioned by Clement of Alex- andria, and Jerome, &c. See But as the discipline of the western churches to concede to presbyters Bingham, book xii. ch. 4, § 6. } See Bingham ut supra, ὃ 1. This custom is still preserved in some degree in many rituals of the east and west. ΚΤ say almost all, because the A{thiopians or Abyssinians still retain this and many other rites of immense antiquity. See Ludolfi Hist. Aithiopic. lib. iii. c. 6, No. 34. ! See Bingham, b. xii. ο. 1. ™ Goar, Rit. Gree. p. 355, 356. SECT. VILI. 195 Conclusion of the Office. the power of administering confirmation ordinarily, it became necessary that when they administered baptism, confirmation should be deferred to some future time, when the bishop was present. The conclusion of the office of baptism resembles that described in the Apostolical Constitutions, where the newly baptized are directed to repeat the Lord’s Prayer and another concluding prayer’. An order also, somewhat similar to ours, is observable in the monuments of the ancient Gallican church. Seeing now, dearly beloved brethren, that this child is re- generate, and grafted into the body of Christ’s church, let us give thanks unto Almighty God for these benefits; and with one accord make our prayers unto him, that this child may lead the rest of his life according to this begin- ning. Our Father, which art in heaven, hallowed, &c. We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit, to receive him for thine own child by adoption, and to in- corporate him into thy holy church. And humbly we be- seech thee to grant, that he being dead unto sin, and living unto righteousness, and being Laudes et gratias Domino referamus, fratres dilectissimi, quod augere dignatus est ec- clesize suze congregationem per caros nostros, qui modo bap- tizati sunt. Petamus ergo de Domini misericordia ut baptis- mum sanctum, quod accepe- runt, illibatum, inviolatum, et immaculatum perferant ante tribunal Christi. Domine Deus omnipotens, famulos tuos, quos jussisti re- nasci ex aqua et Spiritu Sanec- to; conserva in eis baptismum sanctum quod acceperunt, et in nominis tui sanctificationem perficere dignare, ut proficiat in illos gratia tua semper, et quod te ante donante suscepe- runt, vitae suze integritate cus- todiant °. " Apost. Const. lib. vii. ὁ: 44, 45. ° Miss. Bobiense ante annos 1100. scriptum. Muratori, Lit. Rom. Vet. tom. ii. p. 852. This may also be compared with the prayer in the ritual of the Monophysites of An- OZ 196 Baptism. CHAP, V. buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin; and that as he is made partaker of the death of thy Son, he may also be partaker so that finally, with the residue of thy holy church, he may be an inheritor of thine everlasting kingdom; through Jesus Christ our Lord. Amen. of his resurrection ; The office of baptism is followed by an exhorta- tion addressed to the sponsors, instructing them in their duties towards the child recently baptized. The ancient offices of the churches of Salisbury and York appointed a similar exhortation to be made on the same occasion. 1 extract the rubric of the first- mentioned ritual. Forasmuch, ὅσο. . . ye must remember that it is your parts and duties to see that this in- fant be taught, &c. . . . chiefly ye shall provide that he may learn the Creed, the Lord’s Prayer, and the Ten Command- ments... and that this child tioch. ‘‘ Deus qui redemptio- nem per Christum tuum tribu- isti nobis, et dedisti huic fa- mulo tuo, qui baptizatus est, regenerationem per Spiritum tuum sanctum. ‘Tu Domine, hominum amator, adjuva et conserva eum ἴῃ sanctitate, fulgentem lumine tuo, et coram sacro altari tuo adstantem : dignum effice eum beatitudine Si infans sit, injungatur Pa- tri et Matri, ut conservent puerum ab igne et aqua, et omnibus aliis periculis, usque ad ztatem septem annorum : et si ipsi non faciant, Patrini et Matrine tenentur. Item com- patribus et commatribus injun- tua coelesti; quoniam glorio- sum est nomen tuum, semper- que benedictum, nunc et sem- per et in szecula seeculorum.” Ordo sacri baptismatis, auctore Severo patriarcha Antiocheno Monophysita. Assemani, Cod. Lit. tom. il. p. 305. P Manuale Sarisb. fol. 45. Manuale Eboracens. ad finem baptismi. SECT. IX. may be virtuously brought up to lead a godly and a Christian life... Ye are to take care that this child be brought to the bishop to be confirmed by him, so soon as he can say the Creed, the Lord’s Prayer, &c. Private Baptism. 197 gatur,ut doceant infantem Pater Noster, et Ave Maria, et Credo in Deum, vel doceri faciant, et quod chrismale deferatur ad ec- clesiam, et quod confirmetur quam citius episcopus advene- rit circa partes per septem mil- liaria. (Manuale Sarisb.) What may be the antiquity of this custom I Nor have I observed a similar order in any of the western offices, except in those of the English church, and in an ancient ritual of the church of Limoges in France, published by Mar- tene ἅ. know not. SECTION IX. THE ADMINISTRATION OF PRIVATE BAPTISM. The catholic church has always been accustomed to permit the private baptism of persons who are unable from sickness to receive that sacrament in public. In such cases of necessity baptism was ad- ministered with very few forms, and often consisted of nothing more than the affusion of water on the person baptized, with a repetition of the words of baptism. It is unnecessary for me to enter on the discussion relative to the proper ministers of baptism, which has been treated with his usual learning by Bingham, in his Scholastical History of Lay-Bap- tism. The church of England has not encouraged the practice of baptizing children by the hands of But it cannot with reason be apprehended, that infants who depart before baptism can be administered, are laymen or women, even in urgent cases. 4 Martene, tom. i. p. 208. 198 Baptism. CHAP. V. without the benefits of that sacrament ; because the catholic church has always held that the wish to receive baptism is sufficient in a case of necessity ; and if the church, who hath the power of administer- ing this sacrament, be prevented by the visitation of God from fulfilling her intentions, her desire and wish are sufficient to remove apprehension". It is needless to make any lengthened observations on the practice of the church of England in the ad- ministration of baptism in private. The minister is directed to perform the office, by repeating the Lord’s Prayer, and any other collects of the office of public baptism which the time permits. Amongst these it would certainly seem proper that the bene- dictions beginning “O merciful God, grant that the old Adam,” &c. and the following prayer for the sanctification of the font of water, should be used. For we observe that in the ancient offices for the baptism of the sick in the church of Constantinople, and in the sacramentary of Gelasius, there isa short form for consecrating the water*®. The rules of the English church, as to supplying that portion of the rites of baptism which was omitted in a case of private baptism,. are nearly the same as those which prevailed before the reformation of our offices *. The rubric informs us that we should “not doubt “but that the child so baptized is lawfully and suf- “ficiently baptized, and ought not to be baptized “again.” This is also arubric in the manual of the ™ Hooker, b. viii. 60. tom. 1. p. 595, &c. * Goar, Rit. Greece. p. 370. t Manuale Sarisb. fol. 44. Gelasii Sacramentar. Muratori, SECT. IX. Private Baptism. 199 church of Salisbury“. In case the child recovers, the rubric directs him to be brought into church; and if the minister himself baptized the child, he is directed to notify it to the congregation; but if he did not, he is directed to enquire whether the sacra- ment was rightly performed, and in like manner to notify to the congregation the validity of that bap- tism. This is also prescribed in the manual of the church of Salisbury, except the two cases of notifi- cation”. After notifying to the congregation the validity of the private baptism, the priest is directed to perform the whole office of baptism, with the ex- ception of the benediction and consecration of the water before mentioned: and the same directions occur in the manuals of Salisbury and York ”. In case the priest should doubt from the answers of those who bring the child, whether it was law- fully baptized, a form of proceeding is appointed, which is also prescribed by the ancient rubrics of the English churches. But if they which bring the infant to the church do make such uncertain answers to the Si vero dubitet rationabili- ter sacerdos utrum infans ad baptizandum sibi oblatus prius u “Et si puer fuerit bapti- zatus secundum illam formam, caveat sibi unusquisque ne ite- rum eundem baptizet.” Ma- nuale Sar. fol. 44. ἡ Sed si hujusmodi parvuli convalescant, deferantur ad ec- clesiam, et dicantur super eos exorcismi et catechismi cum unctionibus et omnibus 8115 supradictis preter immersio- nem aque et formam baptismi, quee omnino sunt omittenda.— Et ideo si laicus baptizaverit puerum antequam deferatur ad ecclesiam, interroget sacerdos diligenter quid dixerit, et quid fecerit: et 51 invenerit laicum discrete et debito modo bap- tizasse, et formam verborum baptismi ut supra in suo idio- mate integre pertulisse, appro- bet factum, et non rebaptizet eum.” Man. Sarisb. fol. 44. Eboracens. ad finem baptismi. ” See former part of last note. 200 priest’s questions, as that it cannot appear that the child was baptized with water, in the name of the Father, and of the Son, and of the Holy Ghost, (which are essential parts of baptism,) then let the priest baptize it in the form before appointed for public baptism of infants ; saving that at the dipping of the child in the font, he shall use this form of words : If thou art not already bap- tized, N. I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Baptism. in forma debita fuerit baptiza- tus, vel non: debet omnia per- ficere cum eo sicut cum alio quem constat sibi non bap- tizatum, preterquam quod verba sacramentalia essentia- lia proferre debeat sub condi- tione, hoc modo dicendo :, N. si baptizatus es, ego non rebaptizo te: sed si nondum baptizatus es, ego baptizo te in nomine Patris et Fuilii et Spiritus Sancti. Amen *. * Manuale Sarisb. fol. 44, 45. tisml. Eboracens. ad finem bap- Ancient Rites of Confirmation. 201 CHAPTER VI. CONFIRMATION. SECTION I. ANCIENT RITES OF CONFIRMATION. THE rite of confirmation (which is sometimes called a sacrament by the Fathers, though not in the same high and peculiar sense as baptism and the eucha- rist *) was regarded as an appendix to the sacrament of baptism. Not indeed that baptism was in any way imperfect or invalid without confirmation; but that the grace which the Holy Spirit communicated at baptism, for the remission of sins and regenera- tion, was increased and strengthened by confirmation. In primitive times, when many persons were baptized together on the vigils of Easter, Pentecost, and Epiphany, in the presence or by the hands of the bishop, the newly baptized, after ascending from the water, were immediately confirmed by him, with 4 The Fathers gave the name of sacrament or mystery to every thing which conveyed one sig- nification or property to un- assisted reason, and another to faith. Hence Cyprian speaks of the ‘‘ sacraments” of the Lord’s Prayer, meaning the hidden meaning conveyed therein, which could only be appre- ciated by a Christian. The Fathers sometimes speak of confirmation as a sacrament, because the chrism_ signified the grace of the Holy Ghost ; and the imposition of hands was not merely a bare sign, but the form by which it was conveyed: see Bingham, book Xi. c. 1. sect. ἘΠ ΟΡ at the same time they continually speak of two great sacraments of the Christian church. 202 Confirmation. CHAP. VI. imposition of hands and prayer for the Holy Ghost. In after-ages, when baptisms were administered in many other churches besides the cathedral, and the presbyters and deacons received a commission from their bishops to administer this sacrament, it became necessary either to disjoin confirmation from baptism, or to give presbyters a commission to perform both. The former course has been followed by the western churches of England, &c. where confirmation is always administered by the bishop, and generally several years after baptism; and the latter has been adopted by the patriarchate of Constantinople and all the eastern churches, in which presbyters have, from time immemorial, been permitted to confirm ; and in those churches confirmation is always ad- ministered to infants immediately after baptism. To the apostolical rites of prayer and imposition of hands, the church added that of anointing with an unguent or chrism, made of oil and balsam, and hallowed by the prayers of the bishop. It is diffi- cult, if not impossible, to state the period at which the use of chrism was introduced into the church ; but we learn from the writings of Tertullian and Origen, that it was already customary both in the east and west at the end of the second or beginning of the third century’. This chrism was intended to signify the grace of the Holy Spirit then con- ferred. Notwithstanding the antiquity of chrism in the church, yet the imposition of hands is still more > Tertull. de Baptismo, c.7. imponitur, per benedictionem ““Exinde egressi de lavacro advocans et invitans Spiritum perungimur benedicta unc- Sanctum.” Origen. Hom. ix. tione—” c, 8. “dehinc manus ἴῃ Levit. SECT. I. Ancient kites of Confirmation. 208 primitive *. By this rite, accompanied with prayer, the apostles conferred the extraordinary gifts of the Holy Spirit; and in the same manner the successors of the apostles communicated those spiritual gifts which are not perceived by the senses, but by faith. In all the rituals of the Christian church, and in those of the Monophysites and Nestorians, who have in some respect separated from the apostolic doc- trines, we find prayers at confirmation, in which the bishop or his representative invokes the grace of the Holy Spirit on those who are to be confirmed: and in almost all we find this prayer preceded or fol- lowed by an imposition of hands. The ancient Ro- man order, according to the sacramentary of Gela- sius, and the ordo Romanus, and many other monu- ments, directed the bishop to give the imposition of hands to all the candidates at the same time, whilst he invoked the manifold gifts of the Holy Ghost for them“. In the church of Alexandria a similar in- vocation was followed by an imposition of hands and a benediction. The Nestorians, who separated from the catholic church about a. ἢ. 431, still re- tain the imposition of hands on each individual, fol- lowed by a benediction and prayer °. ὁ Sirmond, a learned Jesuit, admits the imposition of hands to be the peculiar rite of con- firmation, to which the church added chrism. See his senti- ments at p. 341. 352, of the Anereticus Petri Aurelii, Pa- ris, 1633. Habertus and Es- tius agree with him. See Bing- ham’s Antiq. book xii. c. ὃ, 2. ; 4 Sacramentar. Gelasii, Mu- ratori, tom.1. p.571. ‘* Deinde The churches ab episcopo datur eis Spiritus septiformis. Ad consignandum imponit eis manum in his ver- bis.”” Ordo Romanus apud Hit- torp. p. 83. ‘* Pontifex vero ve- niens ad infantes—elevata et imposita manu super capita omnium, det orationem super eos, cum invocatione septifor- mis gratiz Spiritus Sancti.” © Rituale Copt. Alexandrin. Assemani, tom. ili. p. 84. Ordo Chald. Nestorian. ib. p. 138. ΄ 204 Confirmation. CHAP, VI. of Constantinople, of Armenia, and of Antioch and Jerusalem, all desire prayer to be made for the Holy Spirit‘; but they do not seem directly to notice the imposition of hands. However, we know that ori- ginally it was used in the east by the testimony of the Apostolical Constitutions *. Nor may we justly say that these churches are devoid of a valid con- firmation, because they retain the prayer for the Holy Spirit : and if we do not reckon the imposition of hands in the anointing to be the original form, it may yet suffice; since we have no reason to judge that the ancient form was omitted from any wrong motive. It should be noticed, that the imposition of hands seems not to have been given to each indivi- dual in the ancient Roman ritual", though in the patriarchate of Alexandria, and in Chaldea, such a form appears to have prevailed’. And although the church of England has directed the bishop to lay his hand on the head of each individual with a bene- diction, yet the ancient rite of the Roman church, when the bishop lifted up his hands over all the £ Goar, Rit. Greece. p. 355. Ordo Confirm. Armen. Asse- mani Codex, tom. ili. p. 118. Rit. Syror. ib. p. 149. 155. 8 Ταῦτα καὶ τὰ τούτοις ἀκό- λουθα λεγέτω. ἑκάστου γὰρ ἣ δύναμις τῆς χειροθεσίας ἐστὶν αὕτη. Apost. Const. lib. vii. c. 44, p. 381, ed. Clerici. h This appears from the an- cient Ordo Romanus, where, as it is cited in note 4, the bishop is first said to invoke the grace of the Holy Spirit on the chil- dren, ‘‘elevata et imposita manu super capita omnium :” and then, the prayer being ended, and the deacons asking the name of each of the chil- dren, ‘‘ Pontifex tincto pollice in chrismate, faciat crucem in frontibus singulorum ita dicen- do,” &c. p. 83. This form co- incides with that appointed by the Roman Pontificale de Con- firmandis, except that the ru- bric does not distinctly recog- nise it as an imposition of hands. ‘‘ Tune extensis versus confirmandos manibus,’ [15 somewhat different from ‘‘ ele- vata et imposita manu super capita omnium.” ' See note ®, p. 203. SECT. ‘It. Confirmation Office. 205 candidates at the same time, and blessed them, ought not to be blamed, or considered invalid. SECTION II. CONFIRMATION OFFICE, The office of confirmation begins with a preface or address, in which the bishop, or some person ap- pointed by him, reminds the candidates for confirm- ation of the promises made by their sureties, which they must now themselves renew. This preface, and the following question of the bishop, in which he inquires whether the candidates for confirmation renew the solemn promises and vows made for them at baptism, are probably peculiar to the English office of confirmation; but it would be difficult to find any fault in them; and as we know that the office of baptism in the primitive Gallican church commenced with a preface or address, and there were always questions and vows made in that office, it seems very consistent with ancient customs to place an address and question in the cognate office of confirmation. After the reply of the candidates in the affirma- tive, the office proceeds with some versicles and responses, which in ancient times formed the begin- ning of the office in the English church of Salis- bury. The Bishop, Imprimis dicat Episcopus, Our help is in the name of Vers. Adjutorium nostrum the Lord; in nomine Domini. Answer. Who made heaven Resp. Qui fecit ccelum et and earth. terram. Bishop. Blessed be the name Vers. Sit nomen Domini be- of the Lord ; nedictum. 206 Confirmation. CHAP, VI. Answer. Henceforth, world Resp. Ex hoc nunc et usque without end. in seeculum. Bishop. Lord, hear our Vers. Dominus vobiscum. prayers. Answer. And let our cry Resp. Et cum spiritu tuo *. come unto thee. The following prayer is one of very great anti- quity, and is found in the sacramentary of Gelasius, of Gregory, and of many of the western churches. Originally it was accompanied by the imposition of hands; that is, the bishop held his hands raised over the heads of all who were to be confirmed, while he repeated it, as we may perceive by the sacramentary of Gelasius, and the old ordo Roma- nus, and also by the sacramentary of Leofric bishop of Kxeter, where it is entitled, Ad mantis impo- sitionem'. As the following prayer is found in the sacramentary of Gelasius, we may say that it is at least as old as the year 494; but it is probably much more ancient. The invocation of the Holy Spirit, or prayer for his grace, seems essential to this rite, and we may justly conclude that the following prayer is one of the most important parts of the whole office. In every ritual now extant in the world, whether of the western or eastern churches, we find a similar form to that of the English ritual, which has been used by our church for above twelve hundred years. The Bishop. Let us pray. Oremus. Almighty and_ everliving Omnipotens sempiterne De- God, who hast vouchsafed to us, qui regenerare dignatus es regenerate these thy servants hos famulos tuos ex aqua et by water and the Holy Ghost, Spiritu Sancto, quique dedisti K Man. Sarisb. fol. 156. 1 MS. Leofr. fol. 286. ΞΕ ΟἿ 115 and hast given unto them for- giveness of all their sins; strengthen them, we beseech thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of grace ; the spirit of wis- dom and understanding; the spirit of counsel and ghostly Invocation of the Holy Ghost. 207 eis remissionem omnium pec- catorum: immitte in eos septi- formem Spiritum Sanctum Pa- racletum de ccelis ; spiritum sa- pientize et intellectus ; spiritum scientiz et pietatis ; spiritum consilii et fortitudinis ; et im- ple eos spiritu timoris Domi- ni.™, strength; the spirit of know- ledge and true godliness ; and fill them, O Lord, with the spirit of thy holy fear, now and for ever. Amen. The solemn invocation of the Holy Spirit is fol- lowed by the imposition of hands, which is given to each individual while the bishop repeats a benedic- tion. As 1 have before observed, this imposition of hands does not seem, in early times, to have been given to every distinct individual in the Roman church; nor have we any account of it in the other churches of the west; but the rituals of Chaldea and Alexandria both direct the priest or bishop to give the imposition of hands to every separate person ; though the former does not prescribe any particular benediction in each case, but one general prayer after the individual imposition of hands.’ In the Alexandrian ritual, as in the English, there is first a general prayer for the Holy Spirit, and after- ™ Manuale Sarisb. fol. 156. pontifical of Egbert, abp. of Miss. Leofr. fol. 286. Sacram, York, in the eighth century. Gregorii ἃ Menard. p. 74. Mu- ratori, Sacram. Gelasii, tom. i. p- 571. Compare Martene de Antiq. Eccl. Rit. tom. i. p. 249, where it is copied from the See also the other orders which he gives. > Assemani, Cod. Lit. tom. 111. p. 138. 208 Confirmation. CHAP. VI. wards a particular benediction, accompanied with the imposition of hands on each individual °. Then follows the Lord’s Prayer. I do not find that the churches of Constantinople, Alexandria, Rome, Milan, or any others in the west, have ever used it in this place. But it is unnecessary to de- fend the use of this prayer on any occasion, as no orthodox Christian can object to it. However, in the patriarchate of Antioch it has long been cus- tomary for the people to recite the Lord’s Prayer after confirmation has been administered’. The church of England has used it in this place since the review of the ritual in a. Ὁ. 1661. The collect whick follows the Lord’s Prayer has been used, with some variation, for many centuries in the churches of England: we find it in the manual of Salisbury, and in a manuscript pontifical of Kebert, archbishop of York in the middle of the eighth century; from which last I transcribe the following original. Almighty and everliving God, who makest us both to will and to do those things that be good and acceptable unto thy divine Deus, qui apostolis tuis Sane- tum dedisti Spiritum, et per eos, eorumque successores, ce- teris fidelibus tradendum esse voluisti; respice propitius ad humilitatis nostre famulatum, Majesty ; We make our hum- ble supplications unto thee for these thy servants, upon whom (after the example of thy holy apostles) we have now laid our hands, to certify them (by et prasta ut eorum earumque corda, quorum vel quarum ho- die frontem delinivimus et sig- no crucis confirmavimus, Spi- this sign) of thy favour and ritus Sanctus adveniens, tem- © Assemani Cod. Lit. tom. iii. p. 82. 84. P Assemani Codex, Rituale Syrorum, p. 156. 171. 178. SECT. I. Concluding Rubric. 209 gracious goodness towards plum gloriz suz dignanter in- them. Let thy fatherly hand, habitando perficiat. Per 4. we beseech thee, ever be over them ; let thy Holy Spirit ever be with them; and so lead them in the knowledge and obedience of thy word, that in the end they may obtain ever- lasting life, through our Lord Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. The collect which succeeds is a most excellent form, but I am not aware that it is very ancient or that it can be traced in the primitive formularies of the English church, or of any other. The benedic- tion at the conclusion is directed by the manual of Salisbury; and we find very long benedictions used at this place by the English church in the eighth century, according to the pontifical of Egbert, arch- bishop of York *. The blessing of God Almigh- ty, the Father, the Son, and the Holy Ghost, be upon you, and remain with you for ever. Amen. Benedicat vos omnipotens Deus Pater, et Filius, et Spiri- tus Sanctus. Amen&. The rubric at the conclusion is also derived from the ancient practice of the English church. 4 Manuale Sarisb. fol. 156. Pontificale Egberti ap. Mar- tene de Antiq. Eccl. Rit. tom. VOL. TT. i, p. 249; τ Pontif. Egberti, ut supra. * Man. Sarisb. ut supra. Ρ 210 Confirmation. CHAP. VI. And there shall be none ad- mitted to the holy communion, until such time as he be con- firmed, or be ready and desi- rous to be confirmed. Item nullus debet admitti ad sacramentum corporis et san- guinis Christi Jesu, extra mor- tis articulum, nisi fuerit confir- matus, vel a receptione sacra- menti confirmationis fuerit ra- tionabiliter impeditus*. t Man. Sarisb. fol. 46. Man. Ebor. ad finem Baptismi. CHAP. VII. Matrimony. 21] CHAPTER VII. MATRIMONY. THERE can be no reasonable doubt that the office of matrimony has from the earliest period been performed by the ministers of the Christian church. Tertullian asks, “ How shall I sufficiently declare “the happiness of that marriage which the church “makes, the oblation confirms, and the benediction “seals*?” We find frequent mention made of the benediction of marriage, and of the rites which at- tended it, by Ambrose, Augustine, Gregory Nazian- zen, Chrysostom, and other Fathers, and early coun- cils’. It is unnecessary to enter into a detail of the particular times when it has been held most proper to administer this holy rite, and of the restrictions as to seasons and persons, which in various ages have been made, altered, or abrogated, in the Chris- tian church*. We may therefore proceed, without further preface, to consider the office of matrimony according to the English ritual. The greater por- tion of this office has been used for a lengthened period in the English church, as will appear by the following extracts from the ancient manuals of Salis- bury and York. 4 “ Unde sufficiam ad enar- ad Uxorem, lib. ii. c. 8, p. 171, randam tantam felicitatem ma-_ ed. Rigalt. trimonii, quod ecclesia conci- > See Bingham, Antiquities, liat, et confirmat oblatio, et book xxii. ch. iv. sect. 1. obsignat benedictio?”’ Tertull. © Tbid. ch. ii. sect. 14. P 2 212 4 At the day and time appointed for solemnization of matri- mony, the persons to be mar- ried shall come into the body of the church with their friends and neighbours: and there standing together, the man on the right hand, and the woman on the left, the priest shall say, Dearly beloved, we are ga- thered together here in the sight of God, and in the face of this congregation, to join to- gether this man and this wo- man in holy matrimony ; which is an honourable estate, insti- tuted of God, in the time of man’s innocency, &c...... It was ordained for the mutual society, help, and that the one ought to have of the other, both in prosperity and adversity. Into which holy estate these two persons present come now to be joined. Therefore if any man can shew any just cause why they may not lawfully be joined together, let him now speak, or else here- after for ever hold his peace. “ And also speaking unto the persons that shall be married, comfort, he shall say, I require and charge you both, as ye will answer at the dreadful day of judgment, when Matrimony. CHAP. VII., Statuantur vir et mulier ante ostium ecclesie coram Deo et sacerdote et populo, vir a dextris mulieris, et mulier a sinistris viri. . . Tune inter- rogat sacerdos banna dicens in lingua materna sub hac forma. Ecce convenimus hue, fratres, coram Deo, angelis, et omni- bus sanctis ejus, in facie ec- clesiz, ad conjungendum duo corpora scilicet hujus viri et hujus mulieris, (hic respiciet sacerdos personas.) Ut a- modo sint una caro, et ἀπε anime, in fide et in lege Dei, ad promerendam simul vitam zeternam, quicquid ante hoc fecerint. Admoneo igitur vos omnes, ut si quis ex vobis ali- quid dicere sciat, quare isti adolescentes legitime contra- here non possunt, modo con- fiteatur “, Idem in lingua materna ad virum et ad mulierem hoe modo, Also I charge you both and eyther be yourselfe, as ye wyll answer before God at the day \ ἃ * Manuale Sarisb. de Sponsalibus, fol. 47. " CHAP. VIT. the secrets of all hearts shall be disclosed, that if either of you know any impediment, why ye may not be lawfully joined together in matrimony, ye do now confess it. For be ye well assured, that so many as are coupled together other- wise than God’s word doth allow are not joined together of God; neither is their matri- mony lawful. 4 At which day of marriage, if any man do allege and de- clare any impediment, &c... or else put in a caution . then the solemnization must be deferred, until such time as the truth be tried. 4 If no impediment be alleged, then shall the Curate say unto the man, M. Wilt thou have this wo- man to thy wedded wife, to live together after God’s ordi- nance in the holy estate of matrimony? Wilt thou love her, comfort her, honour, and keep her, in sickness and in health; and forsaking all other, keep thee only unto her, so long as ye both shall live? The man shall answer, I will. 1 Then shall the priest say unto the woman, N. Wilt thou have this man Matrimony. 213 of dome, that yf there be any thynge done pryvely or openly, betwene yourselfe: or that ye knowe any lawful lettyng why that ye may nat be wedded togyder at thys tyme. Say it nowe, or we do any more to this matter “. Si vero aliqguis impedimentum aliquod proponere voluerit, et ad hoc probandum cautionem prestiterit, differantur spon- salia quousque rei veritas cognoscatur ', Postea dicat sacerdos ad virum cunctis audientibus in lingua materna sic, M. Vis habere hane mulie- rem in sponsam, et eam dili- gere, honorare, tenere, et cus- todire, sanam, et infirmam, sicut sponsus debet sponsam et omnes alias propter eam dimittere, et illi soli adherere quamdiu vita utriusque ve- strum duraverit ? Respondeat vir, Volo. Ttem dicat sacerdos ad mulie- rem hoc modo, N. Vis habere hune virum © Manuale Eboracens. Ordo fol. 47. in Sponsalibus. _Man. Sarisb. f Tbid. 214 to thy wedded husband, to live together after God’s ordinance in the holy estate of Matri- mony? Wilt thou obey him and serve him, love, honour, and keep him in sickness and in health ; and forsaking all other, keep thee only unto Matrimony. CHAP, Vid. in sponsum et ei obedire et servire, et eum diligere, hono- rare, ac custodire sanum et in- sponsa debet sponsum, et omnes alios prop- firmum, sicut ter eum dimittere, et illi soli adhzrere quamdiu vita utrius- que vestrum duraverit ? him, so long as ye both shall live? 4 Zhe woman shall answer, I will. Respondeat mulier, Volo 8, This first part of the office was anciently termed the espousals, which took place some time before the actual celebration of marriage. The espousals con- sisted in a mutual promise of marriage, which was made by the man and woman before the bishop or presbyter and several witnesses: after which, the articles of agreement of marriage, (called tabule matrimoniales,) which are mentioned by Augustin, were signed by both persons. After this, the man delivered to the woman the ring and other gifts, an action which was termed subarrhation’. In the latter ages the espousals have always been per- formed at the same time as the office of matrimony, both in the western and eastern churches; and it has long been customary for the ring to be de- livered to the woman after the contract has been made, which has always been in the actual office of matrimony. When marriage was to be celebrated, the man and woman accompanied by their relatives, or a & Manuale Sarisb. fol. 48. Eboracens. in Sponsalibus. " See Martene, de Antiq. Eccl. , Rit; lib. 1. οὐ "aries p- 605, ἄς. Bingham, book KX. δ᾽ 3. CHAP. VII. Matrimony. 215 friend who gave away the woman, (the paranymphus is spoken of by Augustin’,) came to church, and gave their consent to marriage; and while they performed this public contract, they gave each other their right hands, a custom which is mentioned by Tertullian, and Gregory Nazianzen’. These rites, accompanied or followed by the benediction of the priest, seemed to have been always used in the office of matrimony. 4 Then shall the minister say, Who giveth this woman to be married to this man? 4 Then shall they give their troth to each other in this manner. The minister, re- ceiving the woman at her fa- ther’s or friend’s hands, shall cause the man with his right hand to take the woman by her right hand, and to say after him as followeth. I M. take thee N. to my wedded wife, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part, accord- ing to God’s holy ordinance ; and thereto I plight thee my troth. 4 Then shall they loose their hands ; and the woman, with her right hand taking the man by his right hand, shall Deinde detur foemina a patre suo, vel ab amicis ejus .... Vir eam recipiat in Dei fide et sua servandam, sicut vovit coram sacerdote, et teneat eam per manum suam dexteram in manu sua dextera, et sic det fidem mulieri per verba de presenti, ita dicens, do- cente sacerdote. I N. take the N. to my wedded wyf, to have and to holde, fro this day forwarde, for bettere for wers, for richere for porere : in sykenesse and in hele: till dethe us departe : if holy chyrche it wol ordeyne : and thereto Y plight the my trouthe. i Augustin. Sermo 293. i Greg. Nazianzen. ad Any- sium Epist. 57. Tertull. de Veland. Virgin. ο. 11. 216 likewise say after the minis- ter, I N. take thee M. to my wedded husband, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love, cherish and obey, till death us do part, according to God’s holy ordi- nance; and thereto I give thee my troth. { Then shall they again loose their hands ; shall give unto the woman a and the man ring, laying the same upon the book, with the accustomed duty to the priest and clerk. And the priest, taking the ring, shall deliver it unto the man, to put it upon the fourth jinger of the woman’s left hand. And the man holding the ring there, and taught by the priest, shall say, With this ring I thee wed, with my body I thee worship, and with all my worldly goods I thee endow: in the name of the Father, and of the Son, and of the Holy Ghost. Amen. ] Then the man leaving the ring upon the fourth finger of the woman's left hand, they shall Matrimony. CHAP, Wit, Manum retrahendo. Deinde di- cat mulier docente sacerdote. I N. take the NV. tomy wedded husbonde, to have and to holde, fro this day forwarde, for better for wors: for richer for porere: in sykenesse and in hele: to be bonere and buxom, in bedde and at borde, tyll dethe us departhe: if holy chyrche it woll ordeyne: and therto I plight the my trouthe. Manum retrahendo. Deinde po- nat vir aurum, argentum, et annulum super scutam vel librum.., accipiens sacerdos annulum tradet ipsum viro : quem vir accipiat manu sua dextera cum tribus princi- palibus digitis, a manu sua sinistra ; et tenens dexteram sponse docente sacerdote di- cat, With this rynge I the wed, and this gold and silver I the give, and with my body I the worshipe, and with al my worldeley cathel I the endowe: Et tune inserat sponsus annu- lum'pollict sponse dicens; In nomine Patris; Deinde se- cundo digito dicens, Et Filii; Deinde tertio digito dicens, Et Spiritus Sancti; Deinde quarto digito dicens, Amen. Ibique dimittat annulum.... deinde inclinatis eorum capi- tibus dicat sacerdos benedic- CHAP. VII. both kneel down; and the minister shall say, Let us pray. O Eternal God, Creator and Preserver of all mankind, Giver of all spiritual grace, the Au- thor of everlasting life; send thy blessing upon these thy servants this man and_ this woman whom we bless in thy name: that as Isaac and Re- becca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made, (whereof this ring given and received is a token and pledge,) and may ever remain in perfect love and peace to- gether and live according to thy laws; through Jesus Christ our Lord. Amen. Matrimony. 217 tionem super eos *. Oremus. Creator et conservator hu- mani generis; dator gratiz spiritualis ; largitor eeterne sa- lutis; tu Domine mitte bene- dictionem tuam super hunc annulum ... quem nos in tuo sancto nomine_ benedicimus: ut quzecunque eum portaverit in tua pace consistat, et in tua voluntate permaneat, et in tuo amore vivat et crescat et se- nescat, et multiplicetur in lon- Per Do- gitudinem dierum. minum}, The succeeding rites, in which the priest, with a certain formulary, joins their right hands together, and afterwards pronounces the marriage to be com- plete, are perhaps peculiar to the church of Eng- land. The benediction which succeeds this declaration is of ancient use in the English church, as it ap- pears in the manuals of Salisbury and York, though it is in the latter placed in asubsequent part of the office. God the Father, God the Son, God the Holy Ghost, Benedicat vos Deus Pater, custodiat vos Jesus Christus, k Manuale Sar, fol. 48. 1 Tbid. 218 bless, preserve, and keep you ; the Lord mercifully with his favour look upon you, and so fill you with all spiritual bene- diction and grace, that ye may so live together in this life, that in the world to come ye may have life everlasting. Amen. {Zhen the minister and clerks, going to the Lord’s table, shall say or sing this psalm following. Beati omnes. Psalm cxxviii. Blessed are all they that fear the Lord: and walk in his ways, &c. q The Psalm ended, and the man and the woman kneeling before the Lord’s table, the priest standing at the table, and turning his face towards them, shall say, Lord, have mercy upon us. Ans. Christ, have mercy upon us. Min. Lord, have mercy upon us. Our Father, which art in heaven, Hallowed be thy name, &e. Min. O Lord, save thy serv- ant, and thy handmaid ; Ans. Who put their trust in thee. Min. O Lord, send them help from thy holy place, Matrimony. CHAP. VII. illuminet vos Spiritus Sanctus. Ostendat Dominus faciem suam ad vos, et det vobis pacem, impleatque vos omni benedic- tione spirituali in remissionem omnium peccatorum vestro- rum, ut habeatis vitam eter- nam, et vivatis in secula se- culorum. Amen™. Hic intrent ecclesiam usque ad gradum altaris, et sacerdos in eundo cum suis ministris dicat hune psalmum sequen- tem. Beati omnes qui timent Do- minum: qui ambulant in viis ejus. Kyrie eleison. Christe eleison. Kyrie eleison. Tune prostratis sponso et sponsa ante gradum altaris roget sacerdos circumstantes orare pro eis dicendo. Pater noster qui es in ceelis, sanctificetur nomen tuum &c. Vers. Salvum fac servum tuum et ancillam tuam, Resp. Deus meus, sperantes in te. Mitte auxilium de sancto. Vers. eis Domine m Manuale Sarisburiens. fol. 49. Sponsalibus. Man. Eboracens. ordo in CHAP. Vil. Answ. And evermore defend them. Min. Be unto them a tower of strength. Answ. From the face of their enemy. Min. O Lord, hear our prayer. Answ. And let our cry come unto thee. Minister. O God of Abra- ham, God of Isaac, God of Jacob, bless these thy servants, and sow the seed of eternal life in their hearts; that what- soever in thy holy word they shall profitably learn, they may in deed fulfil the same. Look, O Lord, mercifully upon them from heaven, and bless them. And as thou didst send thy blessing upon Abraham and Sarah, to their great comfort, so vouchsafe to send thy bless- ing upon these thy servants ; that they obeying thy will, and alway being in safety un- der thy protection, may abide in thy love unto their lives’ end; through Jesus Christ our Lord. Amen. O merciful God, and heaven- ly Father, by whose gracious gift mankind is increased; we beseech thee, assist with thy blessing these two persons, that they may both be fruitful in procreation of children, and Matrimony. 219 Resp. Et de Syon _ tuere eos. Vers. Esto eis Domine tur- ris fortitudinis. Resp. A facie inimici. Vers. Domine, exaudi ora- tionem meam. Resp. Et clamor meus ad te veniat. Oremus. Deus Abraham, Deus Isaac, Deus Jacob, be- nedic adolescentes istos et se- mina semen vitze zterne in mentibus eorum, ut quicquid pro utilitate sua didicerint, hoc facere cupiant, per &c. Oremus. MRespice Domine de coelis, et benedic conventio- nem istam. Et sicut misisti sanctum angelum tuum Ra- phaelem ad Tobiam et Saram filium Raguelis: ita digneris Domine mittere nem tuam super istos adole- scentes, ut in tua voluntate permaneant, et in tua securi- benedictio- tate persistant, et in amore Ut digni atque pacifici fiant, et multiplicentur in longitudinem tuo vivant et senescant. dierum, per Christum Domi- num nostrum. Amen. Respice Domine _propitius super hunc famulum tuum, et super hane famulam tuam, ut in nomine tuo benedictionem coelestem accipiant, et filios fi- liorum suorum et filiarum sua- rum, usque ad tertiam et quar- 220 also live together so long in godly love and honesty, that they may see their children Christianly brought up, to thy praise and honour; through Jesus Christ and _-virtuously Matrimony. CHAPSWVEE tam progeniem incolumes vi- deant, et in tua voluntate per- severent, et in futuro ad ce- lestia regna perveniant. Per Christum Dominum nostrum. Amen”, our Lord. Amen. Formerly in the English church, that part of the office which we have been considering was followed by the celebration of the eucharist: after which, the solemn benediction, to which I now proceed, occurred. But the celebration of the eucharist at this time is no longer enjoined. Nor is the church of England to be blamed for this, since the churches of Constantinople and the Kast do not celebrate their solemn marriage benediction during the time of the liturgy, as we may perceive from the euchologium of the Greeks: neither do we find that the new married couple are obliged by the eastern church to receive the sacrament of the eucharist immediately at the time of marriage®. The following benedic- tion was formerly repeated after the prayer of con- secration, and before communion, according to the English and other western rituals; but a different form is found in the most ancient monuments of the western rites, as in the sacramentaries of Gelasius and Gregory the Great’. However it has been long used in the English churches of Salisbury and York, and is likewise found in manuscripts of the Gallican church, written seven hundred years ago. ” Manuale Sarisb. fol. 49. Man. Eboracens. ordo in Spon- salibus. ° Goar, Rituale Greecum. Officium Coronationis Nuptia- rum, p. 385, &c. P Sacr. Gelasii, Muratori Lit. Rom. Vet. tom. 1. τ. 1 2 Sacr. Gregori, Menard. p. 287. CHEAP. Vils O God, who by thy mighty power hast made all things of nothing ; who also (after other things set in order) didst ap- point, that out of man (created after thine own image and si- militude) woman should take her beginning ; and, knitting them together, didst teach that it should never be lawful to put asunder those whom thou by matrimony hadst made one ; O God, who hast consecrated the state of matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity betwixt Christ and his church ; look mercifully upon these thy servants, that both this man may love his wife, according to thy word, (as Christ did love his spouse the church, who gave himself for it, loving and cherishing it even as his own flesh,) and also that this wo- man may be loving and amia- ble, faithful and obedient to her husband ; and in all quiet- ness, sobriety, and peace, be a follower of holy and _ godly matrons. O Lord, bless them both, and grant them to inhe- rit thy everlasting kingdom ; through Jesus Christ our Lord. Amen. Matrimony. 99] Deus, qui potestate virtutis tuze de nihilo cuncta fecisti, quique dispositis universitatis exordiis, homini ad imaginem Dei facto, ideo inseparabile mu- lieris adjutorium condidisti; ut foemineo corpori de virili da- res carne principium: docens quod ex uno placuisset insti- tui, nunquam liceret disjungi. Hic incipit benedictio sacramen- talis. Deus, qui tam excellenti mysterio conjugalem copulam consecrasti; ut Christi et ec- clesize sacramentum przesigna- Hic finitur benedictio sacramentalis. res in foedere nuptiarum. Deus, per quem mulier jungitur viro ...... respice propitius super hance famulam tuam qua maritali jungenda consortio, quae se tua expetit protectione muniri. lectionis et pacis: fidelis et casta nubat in Christo, imita- trixque sanctarum permaneat Sit in ea jugum di- foeminarum......et ad bea- torum requiem, atque ad cce- lestia regna perveniat. Per Do- minum &c. per omnia secula seeculorum. Amen‘. 4 Man. Sarisb. fol. 55. Man. Ebor. Missa in Sponsalibus. MS. Pontificale Monast. Ly- rensis, Martene, lib. i. cap. 9, art. 5, p» 619. 222 Matrimony. CHAP. VII. The benediction which concludes the office is found in the ancient manuals of the churches of Salisbury and York, though not exactly in the place which it now occupies; but these manuals varied as much from each other in the arrangement of their prayers and benedictions as the position of the pre- sent benediction does from either of them. It is also found in a pontifical of the monastery of Lyre, in France, seven hundred years old. Almighty God, who at the beginning did create our first parents Adam and Eve, and didst sanctify and join them to- gether in marriage ; pour upon you the riches of his grace, sanctify and bless you, that ye may please him both in body and soul, and live together in holy love unto your lives’ end. Amen. Omnipotens sempiterne De- us, qui primos parentes nostros Adam et Evam sua virtute cre- avit, et in sua_ sanctificatione copulavit, ipse corda et cor- pora vestra sanctificet et be- nedicat, atque in societate et amore verze dilectionis conjun- gat. Per Christum Dominum nostrum. Amen’, The office of matrimony is followed by an ex- hortation or address from the presbyter to the per- sons newly married, instructing them in their rela- tive duties. It does not seem that such an exhorta- tion was used in the English churches before the reform of our offices in the time of Edward the Sixth; but the rituals of the churches of Liege and Milan * contain directions for a similar exhortation in this place. T Man. Sarisb. fol. 50. Man. Ebor. ordo in Sponsalibus. * Martene, p. 648. 650, 651. CHAP. VIII. Visitation of the Sick. 223 CHAPTER VIII. VISITATION OF THE SICK. Ir has ever been customary for the presbyters of the church to visit the sick, and after praying for them, and (if necessary) reconciling them to the church by the blessing of absolution, to communicate to them the sacraments of our Lord’s body and blood*. For these purposes the English ritual contains a for- mulary, which has for the most part been used from a period of remote antiquity in our churches. Almost all the succeeding directions and prayers are found in the ancient manuals of Salisbury and York, and some of them may be traced to the primitive ages. Formerly, the sick were anointed with oil; but as the original object of this was to “save” or procure a miraculous recovery of the infirm, by re- mission of the temporal punishment which they had merited for their sins, and such cures had long ceased in the church, it was thought unnecessary to be continued’. Nor did the sick receive any injury by this; for on repentance, accompanied by the @ Concil. Niczen. 1. can. 13. Concil. Gangr. can. 6. Cartha- gin. 4, can. 76, 77, 78. Aure- hanens. 2,can. 12. Aurausic. 1, can. 3. Toletan. 1, can. 18. Concil. Agathens. can. 15. Dionys. Alex. Epistola ad Fa- bium, ap. Euseb. Hist. lib. vi. c.44, See Bingham, Antiq. book xv. c. 4, sect. 9; and Martene, de Antiq. Eccl. Rit. lib. iii. c. 11, p. 546, &c. The absolution of penitents in sick- ness appears to have been ef- fected iu the first ages by ad- ministering to them the holy Eucharist. > See Clagget on Extreme Unction, part i. ὃ 3, p. 13, ἄς. 224 Visitation of the Sick. CHAP. Waitt. benediction and prayer of the priest, and the worthy reception of the sacraments of Christ’s body and blood, they obtained remission of all their sins. 4 The minister of the parish. . coming into the sick person’s house, shall say, Peace be to this house, and to all that dwell in it. 4 When he cometh into the sick man’s presence he shall say, kneeling down, Remember not, Lord, iniquities, nor the iniquities of our forefathers: spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Ans. Spare us, good Lord. 4 Then the minister shall say, Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Our Father, which art in hea- ven, hallowed be thy name, &c. Min. O Lord, save thy ser- vant ; Answ. Which putteth his trust in thee. Min. Send him help from thy holy place ; Answ. And evermore might- ily defend him. Min. Let the enemy have no advantage of him; Answ. Nor the wicked ap- proach to hurt him. our Et cum intraverit domum dicat, Pax huic domui, et omnibus habitantibus in ea, pax ingre- dientibus, et egredientibus.... Ne reminiscaris, Domine, de- licta nostra vel parentum nos- trorum, neque vindictum su- mas de peccatis nostris. Parce Domine, parce famulo tuo, quem redemisti precioso sanguine tuo et ne in zeternum irascaris el.. . + et statim sequatur, Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster qui es in ceelis, sanctificetur nomen tuum, &c. Vers. Salvum fac servum tuum, Resp. Deus meus, sperantem In te. Vers. Mitte ei, Domine, au- xilium de sancto, Resp. Et de Sion tuere eum. Vers. Nihil proficiat inimi- cus in 60, Resp. Et filius iniquitatis non opponat nocere ei. CHAP. VIII. Min. Be unto him, O Lord, a strong tower, Answ. From the face of his enemy. Min. prayers ; Answ. And let our cry come unto thee. Minister. O Lord, look down from heaven, behold, visit, and re- lieve this thy servant. Look upon him with the eyes of thy mercy, give him comfort and sure confidence in thee, de- fend him from the danger of the enemy, and keep him in perpetual peace and safety ; through Jesus Christ our Lord. Amen. O Lord, hear our Hear us, Almighty and most merciful God and Saviour; ex- tend thy accustomed goodness to this thy servant who is grieved with sickness, Sanc- tify, we beseech thee, this thy fatherly correction to him ; that the sense of his weakness may add strength to his faith, and seriousness to his repentance: that, if it shall be thy good pleasure to restore him to his former health, he may lead the residue of his life in thy fear, Visitation of the Sick. 225 Vers. Esto ei, Domine, turris fortituainis, Resp. A facie inimici. Vers. Domine, exaudi ora- tionem meam ; Resp. Et clamor meus ad te veniat®. Respice, Domine, de ccelo, et vide et visita hunc famulum tuum NV. Et benedic eum sicut benedicere dignatus es Abra- ham, Isaac, et Jacob. Respice super eum, Domine, oculis mi- sericordiz tuz, et reple eum omni gaudio et letitia et ti- more tuo. Expelle ex eo om-~ nes inimici insidias, et mitte Angelum pacis qui eum custo- diat et domum istam in pace perpetua. Per Christum Do- minum nostrum 4, Exaudi nos, omnipotens et misericors Deus, et visitatio- nem conferre digneris super hunc famulum tuum NV. quem diversa vexat infirmitas : visita eum, Domine, sicut visitare dig- natus es socrum Petri puerum- que centurionis, et Tobiam et Saram per sanctum angelum tuum Raphaelem. Restitue in eo, Domine, pristinam sanita- tem, ut mereatur in atrio do- mus tu dicere, Castigans cas- tigavit me Dominus, et morti © Man. Sarisb. fol. 88. VOL. Ei. d Tbid. fol. 89. Q 226 and to thy glory: or else give him grace so to take thy visit- ation, that after this painful life ended, he may dwell with thee in life everlasting ; through Jesus Christ our Lord. Amen. 4 Then shall the minister ex- hort the sick person after this form, or other like. Dearly beloved, know this, that Almighty God is the Lord of life and death, and of all things to them pertaining, as youth, strength, health, age, weakness,and sickness. Where- fore, whatsoever your sickness is, know you certainly, that it is God’s visitation. And for what cause soever this sickness is sent unto you .... know you certainly, that if you truly repent you of your sins, and bear your sickness patiently, trusting in God’s mercy, for his dear Son Jesus Christ’s sake, and render unto him humble thanks for his fatherly visitation, submitting yourself wholly unto his will, it shall turn to your profit, and help you forward in the right way that leadeth unto everlasting life ...... And forasmuch as after this life there is an ac- count to be given unto the righteous Judge....I require you to examine yourself and Visitation of the Sick. CHAP. WILLS non tradidit me; Salvator mun- di. Qui cum Deo Patre et Spi- ritu Sancto vivis et regnas De- us, per omnia szecula szeculo- rum. Amen®. Deinde priusquam.. ..infirmus .. -communicetur, exhortetur eum sacerdos hoc modo. Frater age omnipotenti Deo pro uni- versis beneficiis suis, patienter charissime, gratias et benigne suscipiens infirmi- tatem corporis, quam tibi Deus immisit, nam si ipsam humili- ter sine murmure toleraveris, inferet anime tue maximum premium et salutem.... Et frater charissime, quia viam universe carnis Ingressurus es, esto firmus in fide: qui enim non est firmus in fide, infidelis est, et sine fide impossibile est placere Deo. Et ideo si salvus esse volueris, ante omnia opus est ut teneas catholicam fidem, quam nisi integram inviola- tamque servaveris, absque du- bio in eternum peribis.... Deinde bonum et valde expe- diens est, ut sacerdos exprimat infirmo xrv articulos fidei, quo- rum ΥἹΙ primi ad mysterium Trinitatis, et vit alii ad Christi humanitatem pertineant: ut si forte prius in aliquo ipsorum erraverit, titubaverit, vel du- e Man. Sarisb. fol. 88. CHAP. Witt. your estate, both toward God and man.... Therefore I shall rehearse to you the Articles of our faith, that you may know whether you do believe as a Christian man should, or no. 4 Here the minister shall re- hearse the Articles of the Faith, saying thus ; Dost thou believe in God the Father Almighty, Maker of heaven andearth? And in Je- sus Christ his only Son our Lord? And that he was con- ceived by the Holy Ghost, born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried ; that he went down into hell, and also did rise again the third day; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty ; and from thence shall come again at the end of the world, to judge the quick and the dead? And dost thou believe in the Holy Ghost ; the holy catholic church; the com- munion of saints; the remis- sion of sins; the resurrection of the flesh; and everlasting life after death ? Visitation of the Sick. 227 bius fuerit ante mortem....ad fidem solidam reducatur f, Et si infirmus laicus vel simpli- citer literatus fuerit, tune potest saccrdos articulos fidei in generalt ab eo inquirere sub hac forma ; Charissime frater, credis Pa- trem et Filium et Spiritum Sanctum esse tres personas, et unum Deum, et ipsam be- nedictam atque invisibilem Trinitatem creasse omnia cre- ata, visibilia et invisibilia. Et solum Filium, de Spiritu Sanc- to conceptum, incarnatum fu- isse ex Maria Virgine, passum et mortuum pro nobis in cruce sub Pontio Pilato, sepultum descendisse ad inferna, die ter- tla resurrexisse a mortuis, ad ccelos ascendisse, venturum ad judicandos vivos et mortuos, omnesque homines tunc in corpore et anima re- iterumque surrecturos, bona et mala se- cundum merita sua recepturos ; et remissionem peccatorum per sacramentorum ecclesiz per- ceptionem; et sanctorum com- munionem, id est, omnes ho- mines in charitate existentes, esse participes omnium bono- f Man. Sarisb. fol. 89. Q 2 228 q The sick person shall answer, All this I steadfastly believe. 4 Then shall the minister exa- mine whether he repent him truly of his sins, and be in charity with all the world ; exhorting him to forgive, from the bottom of his heart, all persons that have offended him; and if he hath offended any other, to ask them for- giveness ; and where he hath done injury or wrong to any man, that he make amends to the uttermost of his power. . 4 The minister should not omit earnestly to move such sick persons, as are of ability, to be liberal to the poor. {| Here shall the sick person be moved to make a special con- fession of his sins, if he feel his conscience troubled with any weighty matter. Visitation of the Sick. CHAP. VIII. rum gratiz, que fiunt in ec- clesia, et omnes qui commu- nicant cum justis hic in gratia communicaturos cum eis in gloria. Deinde respondeat infirmus, Credo firmiter in omnibus.. Deinde dicat sacerdos, Charissime frater, quia sine charitate nihil tibi proderit fi- des, testante apostolo, qui di- cit: Si habuero omnem fidem ita ut montes transferam, cha- ritatem autem non _ habuero, nihil sum ; ideo oportet te di- ligere Dominum Deum tuum super omnia ex toto corde tuo, et ex tota anima tua, et proxi- mum tuum propter Deum sicut teipsum. Nam sine hujusmodi charitate nulla fides valet. Ex- erce igitur charitatis opera dum vales : et si multum tibi affue- rit, abundanter tribue; si au- tem exiguum, illud impartire stude. Et ante omnia si quem injuste lzeseris, valeas, si autem non valeas, expedit ut ab eo veniam humi- liter postules. Dimitte debito- ribus tuis et illis qui in te pec- caverunt; ut Deus tibi dimit- tat .... Charissime frater, si satisfacias si velis ad visionem Dei perve- nire, oportet omnino quod sis mundus in mente et purus in conscientia. Ait enim Chris- tus in evangelio, Beati mundo corde, quoniam ipsi Deum vi- debunt. Si ergo vis mundum CHAP, VIII. Visitation After which confession the priest shall absolve him (if he hum- bly and heartily desire it) after this sort: Our Lord Jesus Christ, who hath left power to his church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: and by his authority committed to me, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. of the Sick. 229 cor et conscientiam sanam ha- bere, peccata tua universa con- fitere 8. Deinde absolvat sacerdos infir- mum ab omnibus peccatis suis, hoe modo dicens : Dominus noster Jesus Chris- tus pro sua magna pietate te absolvat. Et ego auctoritate ejusdem Dei Domini nostri Jesu Christi, et beatorum apostolo- rum Petri et Pauli, et auc- toritate mihi tradita, absolvo te ab omnibus peccatis his de quibus corde contritus et ore mihi confessus es; et ab om- -nibus aliis peccatis tuis de quibus si tue occurrerent me- morize libenter confiteri velles : et sacramentis ecclesiz te re- stituo. In nomine Patris et Filii et Spiritus Sancti. A- men ἢ, The prayer which immediately follows the pre- ceding form, is in fact the original absolution, which has been given to dying persons for more than thir- teen hundred years in the western churches. This ancient absolution or reconciliation of a penitent near death is not only found in the old formularies of the English church, where it was used long before the preceding indicative form was introduced, but in the sacramentary of Gelasius, a. p. 494; and for many centuries was commonly used in the churches of the west. & Man. Sarisb. fol. 90, 91. Thid. fol. 91. 230 Let us pray. O most merciful God, who, according to the multitude of thy mercies, dost so put away the sins of those who truly re- pent, that thou rememberest them no more; open thine eye of mercy upon this thy servant, who most earnestly desireth pardon and _forgive- ness. Renew in him, most lov- ing Father, whatsoever hath been decayed by the fraud and malice of the Devil, or by his own carnal will and frailness ; preserve and continue this sick member in the unity of the church; consider his contri- tion, accept his tears, assuage his pain, as shall seem to thee most expedient for him. And forasmuch as he putteth his full trust only in thy mercy, impute not unto him his for- mer sins, but strengthen him with thy blessed Spirit; and, when thou art pleased to take him hence, take him unto thy favour, through the merits of thy dearly beloved Son Jesus Christ our Lord. Amen. 4 Then shall the minister say this psalm. In te, Domine, speravi. Ps.1xxi. In thee, O Lord, have I put Visitation of the Sick. CHAP. VIII. Oremus. Deus misericors, Deus cle- mens, qui secundum multitu- dinem miserationum tuarum, peccata poenitentium deles, et preteritorum criminum culpas venia remissionis evacuas : re- spice super hunc famulum tuum N. sibi remissionem omnium peccatorum suorum tota cordis contritione poscentem. Renova in eo plissime Pater quicquid diabolica fraude violatum est : et unitati corporis ecclesize tuze membrum infirmum, peccato- rum percepta remissione, re- stitue. Miserere Domine ge- mituum ejus; miserere lachry- marum ; miserere tribulatio- num atque dolorum: et non habentem fiduciam nisi in tua misericordia, ad sacramentum reconciliationis admitte. Per Christum Dominum nostrum }. Deinde dicatur psalmus. In te, Domine, speravi, non 1 Man. Sarisb. fol. 92. Mis- sale MS. Leofrici, fol. 239. Gelasii Sacramentar. Muratori, tom. 1. p. 552. In-a/ Ms. a thousand years old, printed by Martene, this form is entitled, ‘* Reconciliatio Poenitentis ad Mortem ;” see Martene de An- tiq. Eccl. Rit. lib. is ema, p. 590. CHAP. VEEL. my trust; let me never be put to confusion; but rid me, and deliver me in thy righteous- ness, &c. Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the be- ginning, is now, and ever shall be, world without end. Amen. 4 Adding this, O Saviour of the world, who by thy cross and precious blood hast redeemed us, save us, and Visitation of the Sick. 29] confundar in eternum; in jus- titia tua libera me et eripe me, &e, Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in szecula szeculorum. Amen. Finito psalmo dicatur Antiphona. Salvator mundi, salva nos, qui per crucem et sanguinem tuum redemisti nos: auxiliare help us, we humbly beseech nobis, te deprecamur, Deus thee, O Lord. Of the two benedictions which conclude this part of the office, the former is (as far as 1 am aware) peculiar to the English ritual, into which it seems to have been introduced in the time of king Edward the Sixth. The latter is derived from the benedic- tion which the priest was directed to give under the covenant of the law, and which has been adopted by almost every Christian church for some occasion or other. This benediction is directed to be used in the office for visiting the sick according to the Irish ritual, which Sir W. Betham published in the first number of his Antiquarian Researches, from a MS. which he refers to the seventh century. It would be tedious to enumerate the many offices and churches which have prescribed this benediction, and I shall therefore content myself with citing it from the liturgy of the ancient Gallican church. noster/, Benedicat vos Dominus et custodiat semper. Ostendat Unto God’s gracious mercy and protection we commit thee. J Man. Sarisb. fol. 93. 232 Communion of the Sick. CHAP. VIII. The Lord bless thee, and keep thee. The Lord make his face to shine upon thee, and. be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace, both Amen. Dominus faciem suam super vos, et misereatur vestri. Con- vertat Dominus vultum suum ad vos, et det vobis pacem. Per Dominum'. now and evermore. COMMUNION OF THE SICK. The English ritual, in conformity with the uni- versal practice of the catholic church, has directed the holy communion to be administered to the sick. It is of course unnecessary to defend or justify this practice to those who have aright faith with regard to that sacrament; but it may be objected to the English ritual, that the custom of the Christian church has been to reserve the sacraments of Christ’s body and blood from the public liturgy, and not to consecrate them in private. It is true, that this re- servation had been the most usual, and, perhaps, the most ancient, practice of the church; but there are many instances in antiquity of the celebration of the eucharist in private for the sick. Thus Paulinus, bishop of Nola, caused the eucharist to be celebrated in his own chamber not many hours before his death’. Gregory Nazianzen informs us, -that his « Missale Gallican. Vet. Ma- dictus Hyacinthinus quasi billon, de Liturg. Gall. p.371; also MS. Leofr. fol. 332. 1 “ Cum ante triduum, quam de hoc mundo ad cceleste habi- taculum vocaretur, cum jam de salute ejus omnes desperds- sent, et duo ad eum episcopi visitandi studio convenissent, id est, S. Symmachus et Bene- profecturus ad Dominum, ju- bet sibi ante lectulum suum sacra mysteria exhiberi, scili- cet ut una cum sanctis episco- pis oblato sacrificio animam suam Domino commendaret.”’ Vita Paulini Nolani, authore Uranio Presbyt. apud Surium, Juni 22, p. 733. CHAP. VIII. Communion of the Sick. 233 father communicated in his own chamber, and that his sister had an altar at home™; and Ambrose is said to have administered the sacrament in a private house at Rome". The English church is therefore justified in directing the eucharist to be consecrated in private houses, for the benefit of the sick; and she has taken care, in the rubric immediately preceding the office, that the sacrament should be decorously and reverently administered. “ Having “a convenient place in the sick man’s house, with all “things necessary so prepared, that the curate may “reverently minister, he shall there celebrate the holy “communion.” In case “a man, either by reason of ‘extremity of sickness, or for want of warning in due “time to the curate, or for lack of company to receive “with him, or by any other just impediment, do not “receive the sacrament of Christ’s body and blood,” the minister is to comfort him in the following manner, which has long English church : The curate shall instruct him, that if he do truly repent him of his sins, and steadfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earnestly re- been customary in the Deinde communicetur infir- mus, nisi prius communicatus fuerit, et nisi de vomitu, vel alia probabiliter timeatur : in quo casu, dicat sacerdos infirmo : Frater, in hoc casu sufficit tibi vera fides, et irreverentia ™ Gregor. Nazianz. Orat 19. de Laude Patris; Orat. 11, de Gorgonia. » “Per idem tempus cum trans Tiberim apud quemdam clarissimum invitatus, sacrifi- cium in domo offerret,” &c. Vita Ambrosii a Paulino, p. iii. Append. tom. ii, Oper.Ambros. edit. Benedict. 234 Communion of the Sick. CHAP, VIII. membering the benefits he bona voluntas; tantum crede hath thereby, and giving him et manducasti°. hearty thanks therefore; he doth eat and drink the body and blood of our Saviour Christ profitably to his soul’s health, although he do not receive the sacrament with his mouth. ° Man. Sarisb. fol. 97. CHAP. IX. Burial of the Dead. 235 CHAPTER IX. BURIAL OF THE DEAD. Tue office for the Burial of the Dead, according to the English ritual, commences on the approach of the body towards the church. In primitive times, the body, immediately after death, was washed and arrayed in new garments; and the clergy and peo- ple watched the remains until the time of burial came. During this interval psalms were sung, and lessons read*. The body was then carried to the church, with singing of psalms or anthems, as we learn from the Apostolical Constitutions, from Dio- nysius Areopagite, Chrysostom, and other sources’. With this custom all the rituals of the eastern and western churches, that I have seen, concur‘; and, amongst other, the ritual of the English church directs the priest and other clergy to meet the corpse at the entrance of the cemetery, and precede it into the church, or towards the grave, singing or saying certain anthems appropriate to the occasion. Of these anthems, the two former have been long used in the English church in some part of the office for the departed. @ Martene, de Antig. Ec- p. 573, &c. Bingham, ut sup. elesize Ritibus, lib. ni. c. 12, © See the various orders for p. 553, &c. Bingham, An- burial of the dead in Martene, tiquities, book xxii. c. 3. lib. ili. c. 15. Goar, Rit. Greec. Ὁ Martene, lib. iii. c. 14, p. 526, &. 236 I am the resurrection and the life, saith the Lord; he that believeth on me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God ; whom 1 shall see for myself, and mine eyes shall behold, and not another. Burial of the Dead. CHAP. IX. Ego sum resurrectio et vita: qui credit in me, etiam si mor- tuus fuerit, vivit: et omnis qui Vivit et credit in me, non mo- rietur in zternum 4%. Credo quia Redemptor meus vivit: et in novissimo die de terra surrecturus sum: et in carne mea videbo Deum Sal- vatorem meum. Quem visu- rus sum ego ipse, et non alius : et oculi mei conspecturi sunt °. When the procession has entered the church, the office proceeds with psalmody and reading of Scrip- ture. A similar custom is mentioned by the author called Dionysius, as prevailing in his time in the east': and we find frequent mention of the same amongst the oriental fathers. Nearly the same order prevails in the patriarchate of Constantinople, where many anthems aad psalms are sung, and lessons from the Epistles and Gospels are read®. In the western churches it seems that the eucharist was celebrated at this time, in which prayers were made for the happiness of the deceased. This was cus- tomary in Africa in the fifth century, according to Augustine’; and in Italy in the time of Ambrose’; 4 Manuale Sarisb. Vigiliz c. 12. Mortuorum, fol. 127. ‘ Paulin. Vita Ambrosii : © Ibid. fol. 106. ** Tllucescente die Dominico, Dionys. Eccl. Hierarch.c.7. cum corpus illius, peractis sa- ® See Goar, Rituale Grec. cramentis divinis, de ecclesia le- p- 526, δε. varetur, portandum ad Basili- h August. Confess. lib. ix. cam Ambrosianam,” &c. CHAP. UX: Burial of the Dead. 237 and we find it recognized in all the western rituals’. But it was not usual in the east, where the liturgy is not performed at funerals even to the present day“. The psalms which are appointed by the church of England on the present occasion are highly appropriate. A part of the lesson which follows has been used by the English church for a considerable length of time. It was anciently read in the celebration of the eucharist, which formerly took place in England, as in other western churches, at this time ; and although the English church has not continued the custom, but adopted the practice of the church of Constantinople, the importance of this part of scripture has caused it to be used as the proper lesson on the present occasion. In the church | of Constantinople they read part of the fourth chap-' ter of St. Paul’s Epistle to the Thessalonians, and a gospel from St. John '. 1 Cor. xv. 20. Epistola ad Corinthios. Now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resur- rection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order, &c. Fratres, Christus resurrexit a mortuis, primitiz dormien- tium; quoniam quidem — per hominem mors, et per hominem resurrectio mortuorum. Et sic- ut in Adam omnes moriuntur, ita et in Christo omnes vivifi- cabuntur; unusquisque autem in suo ordine™. From the church the procession advances to the sepulchre, where, as the necessary preparations are j Martene, p. 595. 604. 606. 608, &c. &c. K Goar, Rit. Grec. p. 525, δ: &c. Ε Tbid. p. 535. m Man. Sarisb. missa pro defunctis, fol. 136. 238 Burial of the Dead. CHAP, IX. making, the priest and clergy sing or repeat an- thems; and then, the body being interred with a certain formulary, another anthem is sung or said. The same order is found in the ancient rituals of the eastern and western churches. The only thing worthy of notice in this part of the English ritual is, the form repeated by the priest, beginning, “ For- asmuch as it hath pleased God Almighty,” S&c. This form of committing the “body to the ground ; earth to earth, ashes to ashes,” &c. seems, as far as I can judge, to be peculiar to our church; as we find that most other rituals of the east and west appoint some psalm or anthem to be sung or said while the body is placed in the tomb: but the same form nearly has been used in the English church for many ages, though anciently it followed after the body was covered with earth, and not while the earth was placed upon it. The anthems which precede and follow this formulary have generally been very an- ciently used in the English church on occasions con- nected with that which we at present consider. Man that is born of a woman hath but a short time to live, and is full of misery. He cometh up, and is cut down like a flower; he fleeth as it were a shadow, and never con- tinueth in one stay. In the midst of life we are in death: of whom may we seek for succour, but of thee, O Lord, who for our sins art justly displeased ? " Man. Sar. in Vigil. Mor- tuorum, p. 119. Homo natus de muliere, brevi vivens tempore: reple- tus multis miseriis: qui quasi flos egreditur ct conteritur, et fugit velut umbra: et nun- quam in eodem statu perma- Het. Media vita in morte sumus, quem quzrimus adjutorem nisi te, Domine! qui pro peccatis nostris juste irascaris ὃ 7 ° Brev, Sarisb. Psalt. fol. 55. CHAP. IX. Yet, O Lord God most holy, O Lord most mighty, O holy and most merciful Saviour, de- liver us not into the bitter pains of eternal death. Thou knowest, Lord, the secrets of our hearts; shut not thy merciful ears to our prayer; but spare us, Lord most holy, O God most mighty, O holy and merciful Saviour, thou most worthy Judge eter- nal, suffer us not, at our last hour, for any pains of death, to fall from thee. Forasmuch as it hath pleas- ed Almighty God of his great mercy to take unto himself the soul of our dear brother here departed, we therefore com- mit his body to the ground; earth to earth, ashes to ashes, dust to dust; in sure and cer- tain hope of the resurrection to eternal life, through our Lord Jesus Christ, &c. I heard a voice from heaven, saying unto me, Write, From henceforth blessed are the dead which die in the Lord: even so saith the Spirit; for they rest from their labours. Burval of the Dead. 239 Sancte Deus, Sancte fortis, Sancte et misericors Salvator; amarze morti ne tradas nos. Noli claudere aures tuas ad preces nostras, Sancte fortis. Qui cognoscis occulta cordis, parce peccatis nostris. Sancte et misericors Salvator, amare morti ne tradas nosP. Commendo animam tuam Deo Patri omnipotenti; terram terrae, cinerem cineri, pulve- rem pulveri: in nomine Patris et Filii et Spiritus Sancti 4. Audivi vocem de ceelo, di- centem mihi, Scribe, Beati mor- tui qui in Domino moriuntur, amodo enim jam dicit Spiritus, ut requiescant a laboribus suis, opera enim illorum sequuntur illos?. After this anthem is concluded, the prayers com- mence with the short litany, which is followed by P Brev. Sarisb. Psalt. fol. ao. 4 Manuale Sar. fol. 149. In- humatio defuncti. τ Man. Sar. Antiphona in Vigil. Mortuorum, fol. 112. 240 Burial of the Dead. CHAP, 1X. the Lord’s Prayer, two collects, and a benediction. The ancient manuals of the English church ap- pointed a similar order to succeed the burial ; but the collects which we use in this place are not of great antiquity, though the preface of the first is found in the manual of Salisbury, and in some very ancient monuments of the western church. Lord, have mercy upon us. Kyrie eleison. Christ, have mercy upon 118" Lord, have mercy upon us. Our Father, which art in Christe eleison. Kyrie eleison. Pater noster qui es in ccelis, heaven, Hallowed be thy name, ὅτε. Almighty God, with whom do live the spirits of them that depart hence in the Lord, and with whom the souls of the faithful, after they are deli- vered from the burden of the flesh, are in joy and felicity, &e. sanctificetur nomen tuum, &c. ὃ Deus, apud quem spiritus mortuorum vivunt, et in quo electorum anime deposito car- nis onere plena felicitate le- tantur, preesta supplicantibus nobis ut anima famuli tui, &c.* * Man. Sar. Inhumatio defuncti, fol. 151. t Ibid. fol. 148. cHaP. x. Thanksgiving of Women after Child-birth. 241 CHAPTER X. THANKSGIVING OF WOMEN AFTER CHILD-BIRTH. How long a particular office has been used in the Christian church, for the thanksgiving and benediction of women after child-birth, it would be difficult to say; but it is probably most ancient, since we find that all the western rituals, and those. of the patriarchate of Constantinople, contain such an office*. That which we use in the English ritual occurs in the ancient manual of the church of Salis- bury, with little variation. It begins with a short address to the woman, followed by two psalms. The address seems peculiar to the English ritual ; but two psalms were repeated at the beginning of the office, according to the Salisbury manual”, though they were different from those used at present. The remainder of the office will speak for itself, on comparison. { Then shall the priest say, Sequatur. Let us pray. Lord, have mercy upon us. Kyrie eleison. Christ, have mercy upon us. Christe eleison. Lord, have mercy upon us. Kyrie eleison. 4 Martene de Antiq. Eccl. Rituale Gree. p. 324. Rit.. lib. i. e: 9, p. 689: 649: > Man. Sarish. fol. 46. Rituale Rom. p. 256. Goar, VOL. 11. R 242 Our Father which art in heaven, &c. Min. O Lord, save this wo- man thy servant ; Answ. Who putteth her trust in thee. Min. Be thou to her a strong tower, Answ. From the face of her enemy. Min. Lord, hear our prayer. Answ. And let our cry come unto thee. Min. Let us pray. O Almighty God, we give thee humble thanks for that thou hast vouchsafed to deli- ver this woman from the great pain and peril of child-birth ; Grant, we beseech thee, most merciful Father, that she, through thy help, may both faithfully live, and walk ac- cording to thy will, in this life present; and also may be par- taker of everlasting glory in the life to come; through Je- sus Christ our Lord. Amen. Thanksgiving of Women after Child-birth. cHar. x, Pater noster qui es in ceelis, sanctificetur, &c. Domine salvam fac ancillam tuam : Deus meus, sperantem in te. Esto ei, Domine, turris for- tudinis, A facie inimici. Domine exaudi orationem meam. Et clamor meus ad te ve- niat. Oremus. Deus, qui hane famulam tu- am de pariendi periculo libe- rasti, et eam in servitio tuo devotam esse fecisti: concede ut temporali cursu fideliter peracto, sub alis misericordize tuze vitam perpetuam et qui- Per Chris- A- etem consequatur. tum Dominum nostrum. men °, © Man. Sarisb. fol. 46. CHAP, XI. . A Commination. 243 CHAPTER XI. A COMMINATION, AND PRAYERS FOR THE FIRST DAY OF LENT. Tis office is one of the last memorials we retain of that solemn public penitence which, during the primitive ages, occupied so conspicuous a place in the discipline of the Christian church. In the earliest ages, those who were guilty of grievous sins were solemnly reduced to the order of penitents: they came fasting, and clad in sack-cloth and ashes, on the occasion, and after the bishop had prayed over them, they were dismissed from the church. They then were admitted gradually to the classes of hearers, substrati, and consistentes ; until at length, after long trial and exemplary conduct, they were again deemed worthy of full communion*. This peniten- tial discipline at length, from various causes, became extinct, both in the eastern and western churches: and, from the twelfth or thirteenth century, the solemn office for the first day of Lent was the only memorial of this ancient discipline in the west. It seems that at least from about the eighth century there was a solemn office for public penitents on the 4 See Bingham’s Antiquities, book xviii. ch. 1 and 2. EZ 244 A Commination, &c. CHAP. ΧΙ. first day of Lent’; but in after-ages this office was applied indiscriminately to all the people, who re- ceived ashes, and were prayed for by the bishop or presbyter. Thus the office lost its ancient charac- ter. The English churches have long used this office nearly as we do at present, as we find almost exactly the same appointed for the first day of Lent in the missals of Salisbury and York, and in the MS. sacramentary of Leofric, which was written for the English church about the ninth or tenth century. The peculiar office which the church of England has appointed for the first day of Lent, commences after the morning prayer and litany are concluded. In the ancient offices of Salisbury also we find that this office began after the prayers which were said at the sixth hour, or twelve o’clock in the day °; and many of the western offices appointed the litany at the beginning of this service*. The English office then proceeds with an address or sermon full of exhortations to penitence and conversion from sins, which is called a commination ; and in the course of it the priest recites the curses of God against sin, to each of which the people, according to the custom of the old law, are invited to testify their assent. It has long been customary in the western churches for the bishop or presbyter to make a discourse or sermon on the subject of penitence at this part of the office, as we may see in the missals of Salisbury, » Martene de Antiq. Eccl. populum si placuerit. Rit. lib. i. c. 6, p. 8. See Bing- 4 Martene de Antiq. Eccl. ham, book xviii. ch. 2, § 2. Rit. lib.i. Ὁ. δ» p. 86. 95. De * Fer. 1v in capite Jejunii post Antiqua Eccl. Discipl. in Div. sextam imprimis fiat sermo ad Offficiis, c. 7, p. 140, &c. CHAP. XI. A Commination, &c. 245 and in several western rituals mentioned by Mar- tene*. After this sermon or commination, the fifty- first psalm, anciently noted in the church as one of the penitential psalms, and especially called the psalm of confession, is appointed to be sung by the priest and clergy. 4 Dhen shall they all kneel upon Deinde prosternant se clerici in their knees, and the priest and choro: et dicant vit psalmos clerks kneeling (in the place peenitentiales cum “‘ Gloria where they are accustomed to Patri,” et ‘‘Sicut erat,” et an- say the litany) shall say this tiphona ‘‘ Ne reminiscaris '.” psalm. Miserere mei, Deus. Ps. li. Have mercy upon me, O Miserere mei, Deus: secun- God, after thy great goodness; dum magnam misericordiam according to the multitude of tuam. Et secundum multitu- thy mercies do away mine of- dinem miserationum tuarum fences, &c. dele iniquitatem meam, ὅσο. ὃ The ancient sacramentary of the English church, written in the ninth or tenth century, alluded to above, directs the same psalm to be sung on the present occasion". It also concurs with the missals of York and Salisbury, and other western formula- ries, in prescribing the following parts of the office. Lord, have mercy upon us. Kyrie eleison. Christ, have mercy upon us. Christe eleison. Lord, have mercy upon us. Kyrie eleison. Our Father, which art in Pater noster qui es in ccelis. heaven, &c. But deliver us Sed libera nos a malo. Amen. from evil. Amen. Min. O Lord, save thy ser- Salvos fac servos tuos et an- vants ; cillas tuas ; € See note °, p. 244. Mar- f Missale Sarisb. fol. 29. tene de Antiq. Eccl. Discipl. & Ibid. in Div. Officiis, c. 17, p. 135, h Missale Leofric. fol. 80. 136, 137. 141, &c. . 246 Answ. That put their trust in thee. Min. Send unto them help from above. Answ. And evermore might- ily defend them. Min. Help us, O God our Saviour. Answ. And for the glory of thy name deliver us; be mer- ciful to us sinners, for thy name’s sake. Min. O Lord, hear our prayer. Answ. And let our cry come unto thee. A Commination, &c. CHAP, XI. Deus meus, sperantes in te. Mitte eis, Domine, auxilium de sancto. Et de Syon tuere nos. Adjuva nos Deus salutaris noster. Et propter gloriam nominis tui, Domine, libera nos et pro- pitius propter nomen tuum. esto peccatis nostris Domine, exaudi orationem meam. Et clamor meus ad te ve- niat 4, The following prayers are derived from formula- ries of great antiquity, being very like prayers not only used on this occasion in the missals of Salisbury and York, but found in the sacramentary above al- luded to, and in the sacramentary of Gelasius, A. Ὁ. 494. Minister. Let us pray. O Lord, we beseech thee, mercifully to hear our prayers, and spare all those who con- fess their sins unto thee: that they, whose consciences by sin are accused, by thy merci- ful pardon may be absolved ; through Jesus Christ our Lord. Amen. O most mighty God, and merciful Father, who hast com- i Miss. Sarisb. fol. 30. Ebo- racens. in capite Jejunii. ἡ Miss. Sar. fol. 30. Ebor. Oremus. Exaudi, Domine, preces no- stras et confitentium tibi parce peccatis : ut quos conscientiz reatus accusat, indulgentize tuae miseratio absolvat). Omnipotens sempiterne De- us, qui misereris omnium et ut supra. Sacramentar. Gelasii, Muratori, tom.i. p. 504, MS. Leofr. fol. 80. CHAP. XI. passion upon all men, and hat- est nothing that thou hast made: who wouldest not the death of a sinner, but that he should rather turn from his sin, and be saved; mercifully forgive us our trespasses ; re- ceive and comfort us, who are grieved and wearied with the burden of our sins. Thy pro- perty is always to have mercy ; to thee only it appertaineth to forgive sins. Spare us there- fore, good Lord, spare thy people, whom thou hast re- deemed ; enter not into judg- ment with thy servants, who are vile earth, and miserable sinners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults, and so make haste to help us in this world, that we may ever live with thee in the world to come; through Jesus Christ our Lord. Amen. A Commination, &c. 247 nihil odisti eorum que fecisti *, . .. Domine Deus noster, qui offensione nostra non vinceris sed satisfactione placaris, re- spice queesumus super famulos tuos ; qui se tibi graviter pec- casse confitentur;: tuum est enim absolutionem criminum dare, et veniam preestare poe- nitentibus, qui dixisti poeniten- tiam te malle peccatorum quam mortem. Concede ergo, Do- mine, his famulis tuis ut tibi pcenitentize excubias celebrent, ut correctis actibus suis, con- ferri 5101 a te sempiterna gau- dia gratulentur. Per &c.' These prayers are followed by a supplication, which is said by the clergy and people, and a bene- diction. The former of these was originally entitled an anthem, and was to be sung. It seems to have been in part derived from the anthems which for- merly concluded the office in the Salisbury missal. It is now appointed to be said by all, in imitation of the direction given in the second chapter of the prophet Joel. k Miss. Sar. fol. 30. 1 Ibid. Miss. Ebor. Gelasii, Murat. tom. 1. p. 504. MS. Leofr. fol. 80. Sacr. 248 Turn thou us, O good Lord, Be favourable, O Lord, be favour- able to thy people, who turn to thee in weeping, fasting, and praying. For thou art a merciful God— —Spare thy people, good Lord, spare them, and let not thine heritage be brought to con- fusion. and so shall we be turned. —Hear us, O Lord, for thy mercy is great, and after the multitude of thy mercies look upon us. A Commination, &c. CHAP, Sa; Antiphona. ‘Convertimini ad me in toto corde vestro, in jejunio, et fletu, et planctu, dicit Dominus ™. Antiphona. Juxta vestibulum et altare plorabunt sacerdotes et Levitee ministri Domini di- centes ; Parce, Domine, parce populo tuo: et ne dissipes ora clamantium ad te, Domine ἢ, Antiphona. E:xaudi nos, Do- mine, quia benigna est mise- ricordia tua, secundum multi- tudinem miserationum tuarum respice nos, Domine °. ™ Brev. Sar. in capite Jeju- nil, fol. 64. " Miss. Sar. fol. 30. phonar. Anti- Gregorii, Pamel. Li- turg. tom. li. p. 84. ° Ibid. Antiphonar. Greg. ibid. Mission and Order distinguished. 249 CHAPTER XII. ORDINATIONS. SECTION I. MISSION OF THE ORTHODOX CLERGY IN THIS EMPIRE VINDICATED. Tue right of the clergy to perform ministerial duties is so intimately connected with the sacra- ments and other offices of the church, that some remarks on the point would have naturally occurred in this place, even if the course of our ritual had not regularly brought the ordinations before us. It is doubtless important that the clergy should be able to prove this right, as well for their own satis- faction as for that of their people; but it is more particularly expedient to consider this matter, when our orders and mission are denied, when we are accused of a schismatical intrusion on the offices of others, and all our ecclesiastical and ministerial acts are characterised as null, and devoid of all spiritual efficacy. Ido not think it necessary to enter on any uf the general and abstract questions connected with this subject, because they would take too large a compass, and perhaps might seem misplaced in a work relating more peculiarly to ritual matters *; 4 It is scarcely necessary to latter part of the fifth and the refer the reader, for informa- seventh book of Hooker’s Ec- tion on these subjects, to the clesiastical Polity. The works 250 Ordinations. CHAP. XII. but it may be well to state briefly the historical facts which establish the spiritual rights of the or- thodox ministry in this empire. Romish authors are sensible that, while those rights are acknowledged, a powerful bond of unity exists amongst the orthodox, and a mighty barrier opposes itself to the tide of error. Hence we find them at one time endeavouring to represent our ordinations as invalid, and denying us the title or character, of bishops, priests, and deacons; at an- other, affirming that if we have valid orders, yet we have no mission or right to exercise those orders. It certainly is essential that the true ministers of God should be able to prove that they have not only the power, but the right, of performing sacred offices. There is an evident difference between these things, as may be seen by the following cases. IRfa regularly ordained priest should celebrate the eucha- rist in the church of another, contrary to the will of that person and of the bishop, he would have the power of consecrating the eucharist, it actually would be consecrated; but he would not have the vight of consecrating ; or, in other words, he would not have mzsszon for that act. If a bishop should enter the diocese of another bishop, and contrary to his will, ordain one of his deacons to the priesthood, the intruding bishop would have the power, but not the rzght of ordaining: he would have no mission for such an act. of archbishop Potter on Church Government, of bishops Taylor and Hall on Episcopacy, and Leslie on the Qualifications re- quisite to administer the Sa- craments, are all of great value. Mr. Rose’s able and eloquent Sermons on the Commission and consequent Duties of the Clergy should be in the hands of every one. See Treatise on the Church, part vi. SECT. I. Mission and Order distinguished. 251 In fact, mission fails in all schismatical, heretical, and uncanonical acts, because God cannot have given any man a right to act in opposition to those laws which he himself has enacted, or to those which the apostles and their successors have instituted, for the orderly and peaceable regulation of the church; he is not the author of confusion, but of peace, as in all the churches of the saints’ ; and yet, were he to commission his ministers to exercise their offices in whatever places and circumstances they pleased, confusion and division without end must be the inevitable result. Mission can only be given for acts in accordance with the divine and ecclesiastical laws, the latter of which derive their authority from the former; and it is conferred by valid ordination. It would be easy to prove this in several ways; but it is enough at present to say, that no other method can be pointed out by which mission is given. Should the ordination be valid, and yet uncanonical, mission does not take effect until the suspension imposed by the canons on the person ordained, is in some lawful manner removed. I am now to state briefly the facts which shew that the clergy of this realm have mission, or a right to exercise their respective orders in the places, and over the persons, now entrusted to their care. They are proved to be the successors of the apostles, and the true ministers of God, by the succession of apostolical ordination ; by prescriptive, rightful, and original possession; and by the succession of apostolical doctrine. b 1 Cor, xiv. 33. 252 Ordinations. CHAP. XII. First, The bishops who rule the churches of these realms were validly ordained by others, who by means of an unbroken spiritual descent of ordina- tions derived their missions from the apostles, and from our Lord. This continual descent is evident to any one who chooses to investigate it*, Let him read the catalogues of our bishops ascending up to the most remote period*. Our ordinations descend in a direct unbroken line from Peter and Paul, the apostles of the circumcision and the Gentiles. These great apostles successively ordained Linus, Cletus, and Clement bishops of Rome; and the apostolical line of succession was regularly continued from them to Celestine, Gregory, and Vitalianus, who ordained Patrick bishop for the Irish, and Augustine and Theodore for the English. And from those times an uninterrupted series of valid ordinations has car- ried down the apostolical succession in our churches, even to the present day. There is not a ,bishop, priest, or deacon amongst us, who cannot, if he pleases, trace his own spiritual descent from Saint Peter and Saint Paul. r Secondly, These bishops are the rightful succes- sors of those who ruled the church in the beginning. “ The principal writers in defence of the validity of our ordinations are, Mason, Bram- hall, Burnet, and Elrington. Amongst the Romanists, Cou- rayer, canon regular of S. Ge- neviéve, distinguished himself by a “ Defence of the validity of the English ordinations,” and by a masterly ‘‘ Supplement ” to the same work, in which he overthrows triumphantly all the objections of Pére le Quien, and other Romanists, to our ordinations. ἃ Bishop Godwin’s work, ‘‘de Preesulibus Anglize,” contains catalogues of all the bishops of England, and their history, from the most remote period. Sir James Ware has written the history of the Irish bishops from the time of St. Patrick, and bishop Keith has perform- ed the same office for the church of Scotland. secT. 1. Mission of the Orthodox Clergy vindicated. 253 The pastors who originally preached the gospel, and converted the inhabitants of these realms to Chris- tianity, were legitimately ordained, and therefore had divine mission for their work. The ancient British bishops, who sat in the councils of Arles and Nice, in the fourth century *, were followed by a long line of successors, who governed dioceses in Britain; so were those prelates from Ireland, who, in the seventh century, converted a great portion of the pagan invaders of Britain’; and so also was Augustine, archbishop of Canterbury, who was sent by Gregory of Rome about the same time, and who preached to another portion of the Anglo-Saxons. The churches, deriving their origin from these three sources, were governed by prelates, who all filled distinct dioceses: and those dioceses have been € See Stillingfleet’s Origines Britannice, ch.2 and 8. This work contains a learned his- tory of the antiquity of our church, which was in existence in the second century, and was probably founded by St. Paul, according to bishops Stilling- fleet and Burgess, and other divines. £ The kingdom of Mercia, containing the counties of Ches- ter, Nottingham, Derby, Staf- ford, Salop, Northampton, Lei- cester, Lincoln, Huntingdon, Rutland, Warwick, Worcester, Oxford, Glocester, Bucking- ham, Bedford, Hereford, and part of Hertford, was convert- ed to Christianity by Finanus, Diuma, Ceollach, and Trum- here, all Irish bishops. Beda, Historia, lib. iii. c. 21. The kingdom of Northumberland, which contained York, Lancas- ter,and the northern parts of England, and extended a con- siderable way into Scotland, was chiefly converted by Ai- dan, another Irish bishop. Paulinus had been sent on this mission by Justus of Canter- bury, successor of Augustine, but was soon obliged to retire, and paganism resumed its sway, until Aidan arrived under hap- pier auspices, and converted the nation. Ibid. lib. 111. ¢. 3. 5, and 6. Essex, Middlesex, and Hertford, were converted by Cedd, another Irish bishop, after they had relapsed into paganism. Ibid. lib. 111. c. 22. The Picts and Scots of Scot- land were converted by Co- lumba, an Irishman, first ab- bot of Iona, in the sixth cen- tury. Ibid. lib. ii. c. 4. 254 Ordinations. CHAP. XII. occupied by a regular series of bishops canonically ordained, from the beginning down to the present day. We can therefore not only prove that we are descended by valid ordinations from the apostles Peter and Paul, but can point out the dioceses which our predecessors have rightly possessed even from the beginning. We stand on the ground of pre- scriptive and immemorial possession, not merely from the times of Patrick and Augustine, but from those more remote ages, when the bishops and priests that were our predecessors attended the councils of Arles and of Nice, when Tertullian and Origen bore witness that the fame of our Christianity had extended to Africa and the east. It is true, that there are some schismatical Romish bishops in these realms, but they are of a recent origin, and cannot shew the prescription and pos- session which we can. Some of these teachers do not profess to be bishops of our churches, but are titular bishops of places which we know not. Others usurp the titles of various churches in these islands, but neither are in possession themselves, nor can prove that their predecessors have ever occupied them. This sect arose in the reign of queen Eliza- beth, when certain persons, unhappily and blindly devoted to the see of Rome, refused to obey and communicate with their lawful pastors, who, in accordance with the law of God and the canons, asserted the ancient independence of the British and Irish church: and the Roman patriarch then ordained a few bishops to sees in Ireland, which were already occupied by legitimate pastors®. In * The Irish bishops almost beginning of Elizabeth’s reign, unanimously consented, in the to remove the jurisdiction of sect. 1. Mission of the Orthodox Clergy vindicated. 255 England this ministry is of a later origin ; for the first bishop of that communion was a titular bishop of Chalcedon in the seventeenth century". I must observe further, that the orthodox and undoubted bishops of Great Britain and Ireland are the only persons who in any manner, whether by ordination or possession, can prove their descent from the an- cient saints and bishops of these isles. It is a posi- tive fact, that they, and they alone, can trace their ordinations from Peter and Paul, through Patrick, Augustine, Theodore, Colman, Columba, David, Cuthbert, Chad, Anselm, Osmund, and all the other worthies of our church. No popish bishops can by any possibility trace their spiritual descent by ordi- nation from the original pastors of our churches ; for their line of succession began at Rome, scarcely more than two centuries ago; and none of them have ever received ordination from any British or the Roman pontiff. See Le- land’s History of Ireland, b. iv. ch. 1. The consequence was, that for a length of time there were scarcely any popish bishops in Ireland. Macgavran, titu- lar archbishop of Armagh, was sent over from Spain, and slain in the act of rebellion against his sovereign. In 1621, we are informed by O'Sullivan, Hist. Cath. Iberniz, that there were two popish bishops in Treland, and two others who resided in Spain. These per- sons were ordained in foreign countries, and could not trace their ordinations to the ancient Trish church. h The Romish sect in Eng- land at first was governed by Jesuits and missionary priests, under the superintendence of Allen, a Roman cardinal, who lived in Flanders, and founded the colleges at Douay and Rheims. In 1598, Mr. George Blackwall was appointed Arch- priest of the English Roman- ists; and this form of eccle- siastical government prevailed amongst them till 1623, when Dr. Bishop was ordained titu- lar bishop of Chalcedon, and sent from Rome to govern that society in England. Dr. Smith, the next bishop of Chalcedon, was banished in 1629, and the Romanists were without bishops till the reign of James the Second. See the history of this sect by Dodd. 256 Ordinations. CHAP, XII. Irish bishops, descended from the ancient line of prelates, who for so many ages have represented the apostles in these realms. These facts are sufficient to prove that the orthodox bishops in possession are really the true, the apostolical ministers of God. And hence we are justified in demanding of schis- matical bishops, “ Wherefore do you presume to in- “ vade the offices of those whose predecessors have “possessed these churches from the beginning? “What can your claims avail against the represen- “tatives of those primitive British and Irish bishops, “with whom you cannot trace a single link of con- “nection? QOease then to trouble an inheritance “which God has entrusted to others, and, before it “is too late, implore his pardon for the schism of “which you have been guilty.” Thirdly, The true and orthodox bishops and pas- tors teach those doctrines which the catholic church has taught in all ages from the beginning. We are ready to give a reason for the faith that is in us, and to prove irresistibly, that the faith we hold is the same which the apostles delivered, and which has descended by a continual succession in the ca- tholic church even to the present day. Those points in which Romanists differ from us have never at any time been the doctrine of the church. The doc- trines of transubstantiation, purgatory, the papal supremacy, &c. as erroneously taught by schisma- tical bishops, were never more than the opinions of individuals in the western churches, till the council of Trent: they were believed by some, and disbe- lieved by others’. All the great eastern and aposto- ' See Stillingfleet’s most ex- tional Account, &c. being a cellent book, entitled, a “ Ra- Vindication of Abp. Laud’s sect. 1. Mission of the Orthodox Clergy vindicated. 957 lical churches of Constantinople, Antioch, Alexan- dria, Ephesus, Cesarea, Russia, Georgia), as well as the ancient sects of monophysites and Nestorians in Egypt, Syria, Chaldeea, Persia, Armenia, India, Tartary, and China, always rejected these doctrines, as they almost universally do at the present day. The meeting termed the council of Trent did not represent the universal church, being illegitimately summoned, and neither attended nor received by the eastern patriarchs, the metropolitans and bishops of these realms, nor any of the orthodox. Hence it is manifest that the erroneous doctrines taught by Romish pastors have never been those of the catho- lic church. These three things being certain; that the bishops and clergy now possessing the churches of these realms have received a valid apostolical ordination ; that they and their predecessors from the beginning have been canonically and rightly ordained to and possessed of these churches; and that they teach the doctrines which the apostles delivered to the catholic church; then it follows, that they are the true successors of the apostles, and consequently have divine mission. But Romanists may object, that mission, or the right of performing ministerial offices, is lost by schism, and therefore that we cannot have mission, and that those errors were never the doctrine of the western Conference,”’ &c. part ii. ch. 4, Ρ. 366, &c. The profoundly learned Dr. Field, in his book on * the Church,” book iii. and Appendix, proves incontestably that the maintainers of Romish errors were only a faction at the period of the reformation, VOL. II. church. j The eastern churches are proved to be true and visible churches by Stillingfleet, in his Vindication of Laud, part i. 5 258 Ordinations. CHAP. XII. because our predecessors and ourselves are involved in schism, and separated from the catholic church. In reply to this, we have only to deny that we or our predecessors have either been guilty of schism, or separated from the catholic church. How is it that we have committed schism? Was it in con- tinuing to communicate with the Roman patriarch, when, in the ninth century, he separated from the eastern church? This, at least, will hardly be ob- jected to us as acrime by Romanists. Was it in asserting the ancient liberties of our church, and declining the jurisdiction of the Roman _ pontiff, already prohibited by the general councils of Nice and Ephesus? ‘This could not have been schism, because it was strictly according to the canons. And if the Roman patriarch, and his party in the west, excommunicated our predecessors for doing so, that excommunication did not separate us from the catholic church, but its own authors and upholders. There is then no proof that we are in schism, and therefore the mission of our clergy remains un- questionable. Before I conclude this section, it is necessary to meet another objection, which persons of various tenets will no doubt advance. They will say, “that “the bishops and clergy of these churches before the “reformation, differed in several points from their “successors; that we must believe they were here- “tical in several doctrines ; and therefore they could “not have been legitimate bishops, nor could they “have transmitted to others a mission which they “had not themselves.” It is true, that certain Romish errors prevailed amongst many of our predecessors for some time sEcT. τ, Mission of the Orthodox Olergy vindicated. 9589 before the reformation; but that those errors were universally held by them, or that they were viewed as matters of faith, and not of probability, is more than any man can prove certainly, or even probably. Hence it is as impossible to prove, as it is uncha- ritable and unnatural to maintain, that our predeces- sors in any age were a heretical body. Secondly, Admitting that many of the British and Irish bishops were formerly infected with errors in matters of faith, yet this alone does not prove them heretics, for many of the most illustrious fathers and doctors have erred on particular points. Our predecessors are defended from the charge of heresy by the same reasons which Bossuet uses to excul- pate the council of Frankfort, and all the bishops of Gaul, Germany, and Britain, for rejecting the wor- ship of images“. They were not considered hereti- cal, because they seemed to inquire about those mat- ters with good intentions, and not with stubborn and pertinacious zeal. They erred from want of sufficient information, and accordingly have never been condemned by the church; and hence we have no right to say that those British and Irish bishops who held erroneous doctrines were all heretics. Thirdly, Even supposing that some of those pre- lates were pertinaciously erroneous, and actually heretical, yet no one can prove that a bishop canoni- cally ordained, loses all his mission for good and beneficial acts by heresy K Bossuet, Defensio Decla- rationis Cleri Gallivani, lib. vii. Guo Ls 1 Alphonsus a Castro says, that the church has never de- creed (as far as he knows) . Ie; ipso facto’; no one can that an heretical bishop is de- prived of his episcopal office eo ipso. De Just. Heereticor. Punit. lib. ii. τ; 28. Such a bishop may be deposed; but until he is so, he has divine s 2 260 Ordinations. CHAP. XII. prove that such an heretical bishop, against whom the church has made no decree of deposition and excommunication, is devoid of mission for the pur- pose of ordination: and therefore, even supposing the case, that there have been /evretics in the line of our ordinations, yet, as those heretics were not pub- licly known to be such, excommunicated and de- posed when they acted, they had the power of con- veying mission to their orthodox successors. SECTION II. THE ROMAN PATRIARCH’S CONSENT UNNECESSARY TO CANONICAL ORDINATION. Notwithstanding the satisfactory proofs which establish the divine mission of the orthodox clergy, it is unfortunately true, that Romish authors have deemed themselves bound by necessity to deny it, and to make every possible exertion of ingenuity, learning, and dexterity, to extinguish, or at least obscure it™. Many have denied the validity of our ordinations; but others, who have perceived that this was untenable ground, and even admitted and proved it to be so”, have mission for all beneficial acts of the ministry. m Pére le Quien was indig- nant that Courayer should have defended the validity of the English ordinations, and thereby shaken one of the most convenient arguments used by Romish missionaries against the church. See the preface of his reply to Courayer. " Bossuet admitted the va- lidity of the English ordina- tions in his letter to Mabillon, contented themselves to quoted in the Appendix of Courayer’s Defence, ὅθ. Pe- ter Walsh, a learned Francis- can friar, though a schismatic, acknowledged the validity of the English ordinations. ‘‘ Were I to deliver my opinion of that matter,’ he says, “* or were it to my purpose to speak there- of, 1 would certainly hold my- self obliged in conscience (for any thing I know yet) to con- cur with them who doubt not the ordination of bishops, priests, sEecT. 11. Privileges of the Roman Patriarch defined. 261 brand us with the charge of heresy, and maintain that our ordinations are uncanonical and schisma- tical, which, they think, would either destroy or render dubious the mission of our clergy. I shall not detain the reader in proving the vali- dity of our ordinations, or the orthodoxy of our doc- trines. ‘These are points which every one amongst ourselves has considered, and about which Roman- ists themselves are divided. I have already assumed them in stating the mission of our clergy. But the objections deduced from the charge of uncanonical and schismatical proceedings are perhaps not so familiar to us, and therefore may merit some con- sideration in this place. They relate chiefly to the period when the usurped jurisdiction of the Roman pontiff was abolished in these realms, and more especially to the transactions which occurred in the beginning of queen Elizabeth’s reign ἡ, It is alleged, and deacons in the protestant church of England to be (at least) valid. And yet I have read all whatever hath been to the contrary objected by the Roman catholic writers, whether against the matter, or form, or want of power in the first consecrators, by reason of their schism or heresy, or of their being deposed formerly from their sees, &c. But I have withal observed nothing of truth alleged by the ob- jectors, which might in the least persuade any man who is acquainted with the known di- vinity or doctrine of our pre- sent schools, (besides what Ri- chardus Armachanus long since writ,) and with the annals of our own Roman church, un- less peradventure he would turn so frantic at the same time as to question even the validity of our own ordination also in the said Roman church.” History of the Irish Remon- strance, p. xlii. printed a. "Ὁ. 1674. Courayer, canon regu- lar of St. Geneviéve, defended the validity of the English or- dinations in the most powerful manner in two books. Barnes, the Benedictine, went so far as to write a book (Catholico- Romanus Pacificus) to induce the Roman patriarch to receive the English church into his communion, and to justify us from the charge of schism and heresy. ° These arguments have been used by a multitude of Romish 262 Ordinations. CHAP. XII. first, that archbishop Parker should, according to the canons of the council of Nice, have been con- firmed and ordained by his ecclesiastical superior, the patriarch of the west, or the bishops of the pro- vince delegated by him; and since he was not, that his ordination was schismatical, and he had no mission ἢ. Few controversies are capable of a more satisfac- tory decision than the present. I observe, in the first place, that the objection does not assume any imaginary divine right in the see of Rome to con- firm and ordain all metropolitans, but takes the lower ground of an ecclesiastical or canonical right. Of the former indeed there is no trace in apostolical tradition. The several ordinary powers and privi- leges which our Saviour promised to St. Peter, for the sake of commending unity, he conferred on all the apostles and their successors, as Bossuet 4, Du Pin', Richer*, and other eminent Romish divines have proved both from the words of scripture and the tradition of the church in all ages. The customs and canons of the church gave the bishop of Rome, who, like other bishops, was a successor of Peter and the apostles, a primacy of honour, and a patri- archal jurisdiction over the suburbicarian provinces authors, from Champney down to Milner, and Trevern, bishop of Aire, who have recently ad- vanced them with much con- fidence. P Trevern, Champney. 1 Defensio Declarat. Cleri Gallicani, lib. viii.c. 12. Co- rollar. Defens. ο. 11. * De Antiqua Ecclesize Dis- ciplina, Dissertat. iv. ¢. 1. 8 Libellus de Eccl. et Polit. Potest. p. 15, &c. Colon. 1683. It must be almost needless for me to refer to Barrow’s un- answerable Treatise upon the Pope’s Supremacy, as the best refutation of all the claims of the Roman pontiff and his ad- herents. Liberties of the British Churches. 263 SECT. Il. in Italy and Sicily". His jurisdiction did not ex- tend to any part of the eastern church, nor to Africa, Gaul, Spain, Britain, or Ireland, in the west, as Du Pin“ and others have admitted and proved. Britain and Ireland were independent of Roman jurisdiction when the council of Nice was held, a. Ὁ. 325, as we are informed by Barnes, the learned Benedictine’; and therefore, supposing that the canon to which M. Trevern refers, gave patri- archs the power of ordaining all metropolitans with- in their patriarchates, yet it did not apply to Britain and Ireland, because they were not within any pa- triarchate. The ancient British church had existed at least from the second century, if not from the apostolic ages. Its bishops sat in the councils of Arles, Nice, Sardica, and Ariminium, in the fourth century; and none of them were ordained or confirmed by the Roman patriarch. They did not send any appeals to him in ecclesiastical causes, nor did they attend councils summoned by him”. About the middle of the fifth century the pagan Saxons invaded Britain, and gradually subdued a large portion of the coun- τ Du Pin, De Antiq. Eccl. Discipl. Diss. i. ὃ 14. Stil- lingfleet’s Origines Brit. c. 3. Bingham’s Antiquities, book ix. ch. 1. § 9, &c. * Du Pin, ut supra. * Barnes, ‘* Catholico-Ro- manus Pacificus, sectio ili. De insule magne Britannie privi-~ legiis,”’ defends the ancient li- berties of the British church in a most able manner; and remarks that these rights or privileges (as he terms them) may be retained by us without any mark of schism and “ sine dispendio catholicismi.” This learned and candid man was, in consequence of his liberal notions, seized at Paris, car- ried prisoner to Rome, im- mured in the dungeon of the inquisition, and ere long thrust into a madhouse, where he died. See also Bingham’s Antiquities, book ix. chap. 1. “ Stillingfleet’s Origines Bri- tannicee, chap. 2, 3, 4. 264 Ordinations. CHAP. XII. try; but this calamity cannot be imagined to have destroyed the ancient rights of the church of Britain. A continual succession of bishops was still preserved ; and even in the latter part of the sixth century there were British bishops of London and York, as well as in the western and unconquered parts of the country*. At the end of this century, Augustine was sent by Gregory of Rome to convert the Anglo- Saxons; a task which the British bishops had, from various circumstances, found it impossible to accom- plish. Gregory subsequently directed Augustine to ordain several bishops to aid him in this work, and he was perfectly justified in doing so. The succeed- ing Roman pontiffs continued to ordain pastors for the English church; and while there was a neces- sity for so doing, while the church was weak, and required external assistance, they could not be ac- cused of ambition, but deserved commendation and praise. These laudable acts, however, cannot be imagined to have invested the Roman bishops with patriarchal jurisdiction over Britain. When the necessity which justified them was extinct, the ancient original rights of the British church revived. When the common faith was assailed, or when infidelity was to be con- verted, it was the duty of all Christian churches to lend assistance to their brethren who needed it. And * Theonus of London and Thadiocus of York were obliged to fly into Wales, in a. ἢ. 586: see Usher’s Brit. Eccl. Antiq. ο. 5. Kentigern about this time ruled the British church in Glasgow and Cumberland. Ibid. c. 14,15. Seven British bishops met Augustine in the conference at Augustine’s oak, Beda, lib. ii. c. 2. At this time the Irish church was per- fectly independent of the Ro- man patriarch, and was united in the closest amity with the church of Britain. Liberties of the British Churches. 265 SECT. II. in the present case we find that the Irish afforded still more effectual aid to the cause of Christianity than the Roman patriarch, of whom they were in- dependent ; for by far the greatest portion of the Anglo-Saxons were converted by missionaries and bishops from Ireland’. But even supposing that all the Anglo-Saxons had been baptized by Augus- tine and his followers, this would not have esta- blished a patriarchal right for the Roman pontiff in Britain. In this we are borne out by several exam- ples. The Roman See sent seven bishops into Gaul, in the third century, to aid the original Gallican church in propagating Christianity’; yet we have the testimony of Du Pin that Gaul was not a por- tion of the Roman patriarchate on that account ; and we are told by Bossuet, De Marca, Baluzius, &c.*, that the Roman pontiff did not ordain the metropo- litans of France in consequence. Υ See above, p. 253, note’, 2 Gregory of Tours, lib. ‘i. c. 28, x.c. 31. De gloria Con- fessorum, c. 30. De Marca, archbishop of Paris, informs us, that the most celebrated authors of the Roman commu- nion, such as Carolus Moli- nzeus, Fauchetius, Pasquieri- us, Pithceus, Hotmannus, Ser- vinus, and others teach ‘that the Roman pontiff exercised no authority in Gaul before the sixth century; that in all that interval, of almost 600 years, the king alone presided over the Gallican church, as head, and not the pope.” Pro- legomena ad lib. de Cone. Sac, et Imp. p. 71. 4 Bossuet, Defensio Decla- Hence no right of rat. Cleri Gallicani, lib. viii. near the end. De Marca, De Concord. Sacer. et Imperii, lib. iv. c. 4, proves, that not only the ordinations of Gal- lican metropolitans were made without the authority and bulls of the Roman patriarch, but likewise those of Africa, Spain, Illyricum, Italy, and all other countries beyond the suburbi- carian provinces. How enor- mously must the power of that prelate have extended since those times; for he now not only arrogates to himself the exclusive ordination of all me- tropolitans in the world, but even all bishops must have his confirmation before they are ordained. 266 Ordinations. CHAP, XII. ordination, or any other patriarchal right in Britain, accrued to the see of Rome, from having sent Augus- tine to convert the Anglo-Saxons. A still stronger case is supplied by the Irish church. Celestine of Rome successively ordained Palladius and Patrick bishops for the conversion of the Irish; and yet Treland did not become subject to the Roman patri- archate, but for seven hundred years ordained its own metropolitans, till, at the synod of Kells, a. Ὁ. 1152, the Irish archbishops consented, for the first time, to receive palls from Rome. The ordinations of Augustine and some of his successors in later times were justifiable, owing to the necessity and weakness of the church; but then these were only exceptions from the rule, relaxations of the canons, and the ancient rights of Britain remained unshaken. These unquestionable facts, while they prove that the canon of Nice, so much dwelt on by certain persons, has no force in these churches, also shew that the Roman patriarch can have no jurisdiction over us by divine right. But we shall presently see that they go much further. The sixth canon of the council of Nice, A. ἢ. 325, commanded that the “ancient customs should prevail,” and the “ privi- leges of churches be preserved.” The council of Ephesus, a. ἢ. 430, forbade bishops to assume juris- diction over provinces which had not from the be- ginning been subject to their predecessors. It en- joined on all who might have taken such provinces an immediate restitution, and decreed “ that every “province should preserve pure and inviolate the “rights which it had from the beginning; that,” as the council added with the wisest foresight, “the “canons of the Fathers may not be transgressed, SECT. II. Roman Jurisdiction Uncanonical. 267 “nor the pride of worldly dominion enter under the “ pretence of the sacred ministry ”.” The churches of Britain and Ireland were at that time indepen- dent of the Roman patriarch, and had been so from the beginning. The councils of Nice and Ephesus therefore forbade that bishop to assume jurisdiction over our churches. His jurisdiction began in Britain in the seventh century, and gradually increased in after-ages. It was not created nor confirmed by the decree of any general council, but from neces- sity was justifiable at first, and for convenience and custom was afterwards tolerated and admitted by the bishops of Britain. In the reign of Henry the Eighth, however, the yoke of Roman dominion be- came intolerable ; and the bishops and clergy of all England and Ireland, determined that the Roman patriarch had no jurisdiction in these realms, and, declining any further submission to that prelate, concurred in the several acts of the civil power, by which his usurped jurisdiction was rendered illegal, and extinguished. Those bishops and clergy had the power of abolishing that jurisdiction, for it was not jure divino, nor did it rest on the decree of a general synod, nor on any thing but their prede- cessors’ and their own temporary consent. They had a right to abolish it, because it had increased to an extent prejudicial to the church and state, and because the see of Rome put forward claims as a matter of divine right, which were inconsistent with the dignity and independence of the king and > Labbe, Concilia, tom iii. patriarch of Rome in after- p- 801. The patriarchs of An- ages justified in the fullest tioch and Constantinople had manner the wisdom and ne- already manifested some of cessity of this canon. that usurping spirit; but the 268 Ordinations. CHAP. XII. clergy. They acted canonically in abolishing it, for the general councils of Nice and Ephesus forbade its exercise, and enjoined them to maintain the liberties which their predecessors had from the be- ginning. The jurisdiction of the Roman see was therefore lawfully, rightly, and canonically abolished in the reign of Henry the Highth, and was as perfectly extinct as if it had never existed: and having been formally abolished by the church, it needed to be canonically created, before its exercise could be in any way permissible. Now a patriarchal authority could only be canonically erected in England by a general synod; because it required such an authority to re- peal the canon already made, by an equal authority, at Nice and Ephesus, which prohibited the exten- sion of patriarchal authority to Britain. The ju- risdiction of the patriarch of Constantinople over Thrace, required to be confirmed by the second ge- neral council; his authority over Asia and Pontus needed the confirmation of the fourth; and even then Leo of Rome objected to the decree, because it was contrary to the canon of Nice*. But no general synod gave the Roman pontiff patriarchal authority in Britain; and therefore the ancient customs and rights of the church of Britain, which she had from the beginning, which were confirmed by the coun- cils of Nice and Ephesus, and resumed in the reign of Henry the Eighth, were still canonically binding, when Abp. Parker was to be consecrated. But why do I speak of a general synod? There was not even any decree of a national synod in Britain creating © Leo, Epist. 78, 79, 80. SECT. 11. Roman Jurisdiction Uncanonical. 269 this jurisdiction. If there was, where was that synod held? Let its acts be produced; let us see those canons (never before heard of) which formally and regularly created the bishop of Rome patriarch of Britain. Nor is this all: we deny that the acts of the bishops of England in the time of queen Mary, can be conceived to have given the sanction of the church to the introduction of Roman jurisdiction. For if they acted without sufficient information or from motives of superstition; if they did not know their own rights, nor those of the Roman see ; then any act of theirs, performed under such circum- stances, could not be taken for the act of the church of England, but must have remained over until con- firmed after more mature investigation. An act performed without mature deliberation or informa- tion could not be final or conclusive: it could not compromise the liberties of the church, nor the ca- nons. Now what was the fact? The English bi- shops in the reign of Mary did not canonically and regularly create the bishop of Rome patriarch of England, but made their submission to him, confess- ing that they had been guilty of schism and heresy in removing his jurisdiction. They proved that they did not know their own place nor the power of the English church, nor the canons, when they confessed schism and heresy in an act which was on the con- trary, perfectly canonical and valid*. They shewed 4 The learned Franciscan, triarche legibus subderetur. Barnes, says, ‘‘ Ex can. 8 E- phesino, debent conservari, imo et vi ablata repeti, ecclesiarum antiqua privilegia: Insula au- tem Britannize gavisa est olim privilegio Cyprio, ut nullius pa- Hoc autem privilegium etsi abolitum olim fuit bellorum tumultibus et vi, tamen cum tempore Henrici octavi totius regni consensu fuit repetitum, et ab eo tempore pacifice prze- 270 Ordinations. CHAP. XII. that they had an exaggerated and erroneous notion of the rights of the Roman see, when they desig- nated as schismatical the removal of a jurisdiction which was contrary to the canons. If then those prelates had, even in a canonical synod, formally erected the Roman jurisdiction in Britain, yet still their judgment could not be conclusive ; it could not compromise the rights of the catholic church, be- cause they acted without sufficient information, and on erroneous principles. Nor are these the only proofs which demonstrate that the Roman jurisdiction was not canonically in existence in Britain, when Parker was to be conse- crated. Whatever we may think of patriarchal jurisdiction, we are not bound to think the same of papal. And even supposing that the bishops of England had the power of creating the former, we peremptorily deny that they could have had any right to create the latter. Papal authority had grown up contrary to, and had long set itself above, the canons ἥ. scriptum, videtur pacis ergo retineri debere sine dispendio catholicismi, et absque schisma- tis ullius nota,” &c. Cath. Rom. Pacif. sect. iii, ‘‘ Mores antiqui Britanniz vi et potentia Anglo- Saxonum erant abrogati, potius quam synodico consensu.’”— ‘“ Hee cum ita essent, tres status Anglize volentes antiqui regni jura, potius vi et poten- tia quam ex canonum norma ablata, repetere: ex conces- sione canon. 8 Ephesini, anno 24 Hen. VIII. c. 12. Statuto- rum, decreverunt lites intra regni limites terminari sine provocatione ad exteros.” Ib. To create this authority without pro- © Bossuet says, that in the course of time ‘‘ the Roman pontiffs began to turn away from obedience to the canons, and by extraordinary man- dates, reservations, tenths, heavy burdens, pecuniary im- positions, &c. to draw all the rights of the bishops and clergy to themselves.” Defens. De- clar. Cleri Gallicani, lib. xi. c. 9. Trevern, bishop of Aire, admits that ‘‘exorbitant power” was attributed to the Roman see at the period of the re- formation, and ‘‘ with all the respect which he professes for his brethren of the ultramon- SECT. ‘II. Roman Jurisdiction Uncanonical. 271 per limitations, without a restoration of all the canons on which it had trampled, to their full force, without a bridling which should effectually keep it within its proper limits; to surrender wncondition- ally (as queen Mary’s bishops did) the liberties of the catholic church to a power which professed to be unlimited and above all canons; I say that this was to immolate the canonical and divine rights of the Christian church to a spirit of ignorance, of superstition, and of error: and for such an act there could be no power or right, canonical or divine. It may be objected here, that if Roman jurisdic- tion was uncanonical in Britain, then all the ordina- tions of English metropolitans from about the twelfth or thirteenth century, were uncanonical, since the Roman patriarch always confirmed and ordained them. But this objection is of no weight, because this usurpation was of far too recent a date to have any binding force; and although the custom was to- lerated for a time because the Roman pontiff was too strong, and perhaps, too, for want of consider- tane churches,” deems it ne- cessary to remark, that they are ‘imbued with exaggerated principles” on this point ; and exhorts them to remember, “that even the ocean in its plenitude has its bounds ;” a simile which he uses to illus- trate the authority of the Ro- man pontiff. Discuss. Amicale, p- 229, &c. Those divines amongst the Romanists who are considered most orthodox sustain that the bishop of Rome cannot be judged by any earth- ly power, even a general coun- cil; Bellarmin. de Rom. Pont. lib. ii. c. 26. And it is thence inferred that he is not bound by any human precepts or ca- nons. Alphonsus a Castro, de Just. Heret. Punit. lib. ii .c. 23. The great primate Bramhall exposes the usurpations and tyranny of the Roman patri- arch, and shews the many rea- sons we had for abolishing his jurisdiction, in his “ Vindica- tion of the Church of England from the Charge of Schism,” ch. 6, and “‘ Schism Guarded,”’ sect. 1. ch. 4, &c. See also Barrow on the Pope’s Supre- macy. ΟΣ Ordinations. CHAP. XII. ing the canons, and partly from weakness and su- perstition; yet this toleration or temporary relax- ation of the canons, is not to be taken as a proof that the church relinquished her rights, or gave a canonical permanent establishment to the Roman jurisdiction. Nor let it be said or thought for an instant, that the abolition of Roman jurisdiction in England was schismatical, or that it rent asunder the wnity which the Redeemer enjoined and established in his church. Does unity consist in submission to the jurisdiction of the Roman see, without considering whether that jurisdiction is established by the canons, and the law of God? Does it infer the wnconditional surrender of all the rights and privileges of God’s church to the interpretation and dictation of the Roman see ? Is it a breach of unity to enforce the decrees of ge- neral synods, and the ancient indefeasible rights of the catholic church, against the uncanonical usurpa- tions of that see? When it has been proved that the Roman patriarch is the fountain of ecclesiastical jurisdiction; that all bishops are only his vicars, and have no divine right of their own; that he is above all canons, above a general synod, not subject to any tribunal upon earth, infallible in all his de- cisions; then will the advocates of Rome have proved that the church in these realms committed schism; and at the same moment have convicted, along with her, the fathers, the councils, and the catholic church from the beginning, of error on all these points, and of perpetual opposition to all the greatest principles of ecclesiastical discipline ἡ, ΓΟ See Bossuet, and the other of the Roman patriarch very defenders of the Gallican liber- nearly to its proper dimen- ties, who reduce the authority sions. secT. 111. Archbishop Parker's Consecrators justified. 273 But I return to the question before us. It is, whether archbishop Parker in order to his canoni- cal consecration, needed the confirmation and ordi- nation of the Roman patriarch, or his commission- ers? I reply, without doubt or hesitation, that he did not. For that patriarch had no canonical juris- diction in Britain at the time when Parker was to be consecrated ; his jurisdiction having been regu- larly removed, and never created again. Hence it was not merely unnecessary for Parker to receive confirmation and ordination from the Roman pa- triarch, but he would have been uncanonical and schismatical if he had sought and obtained them. Need I add, that there is no force whatsoever in the objection against his mission, derived from the want of that confirmation and ordination. SECTION III. ARCHBISHOP PARKER’S CONSECRATORS JUSTIFIED. It is objected further by Romish divines, that Par- ker was not consecrated by bishops who possessed dioceses in England, but by others who had been deposed, were without sees or jurisdiction, and were heretical themselves, or had been ordained by heretics ὅ. It is true, that Parker was not ordained by bi- shops in actual possession of dioceses in England ; and it is also true, that the bishops of the province were those that, according to the canons, had a full right to ordain him: nevertheless his ordination was canonical, as we shall presently see. I shall assume, for the sake of meeting the objection more fully, that the bishops possessed of sees in the province of 8 Trevern, Champney, &c. VOL. II. 1 974 Ordinations. CHAP. XII. Canterbury, were all canonically possessed of those sees, though we shall see good reasons hereafter to deny this. Those bishops then had a right to or- dain their metropolitan Parker"; but then they for- feited that right by schismatically and uncanonically refusing to exercise it. The church must have a remedy, if bishops refuse to provide pastors for vacant sees. If those who are bound by the laws of God and of his church to provide pastors for the flock of Christ, are led astray by error and prejudice, their rights devolve on other bishops, and they are themselves liable to punish- ment. The bishops who occupied sees in England refused to ordain archbishop Parker, and conse- quently their rights devolved on the neighbouring bishops. Those of Gaul, Spain, and most others in the vicinity, were however too much under the do- minion of Rome, to leave any expectation that they would ordain him. Excommunication would have been one of the least punishments of any prelate in those churches, who had assisted in providing a me- tropolitan for England. Ignorance, party spirit, and, we may add, error and heresy, were so powerful in those countries, that it would have been in vain to expect ordination from thence. The bishops of Treland afforded their sanction to the ordination of Parker, as they gave the right hand of fellowship and communion to that orthodox primate, and to all the bishops of England ordained by him. It being manifest that neither the provincial bishops of England, nor, in their default, the bishops ὃ Concil. Aurelianens. ii, 6. book ii. c. 16, § 15. De Marca, 7. Concil. Toletan. iv. ὁ. 18. Concord. Sacerd. et Imp. lib. See Bingham’s Antiquities, iv. cap. 4. sect. 1. Archbishop Parker's Consecrators justified. 275 of neighbouring churches, would or could provide a pastor for the church of Canterbury, the right of ordination devolved on the next bishops of the Catholic church; and such were Barlow, Scory, Coverdale, and Hodgkins, who actually consecrated Parker archbishop of Canterbury. The three first bishops were not canonically deposed for marriage, in the reign of Mary, as some persons pretend. Barlow voluntarily resigned his see of Bath and Wells, as appears by queen Mary’s congé αἱ élire for the election of his successor; and although it is said that he was afterwards deposed, yet there is no sufficient evidence of the fact. Scory was not de- posed, but was expelled by royal authority, from the see of Chichester ; and Day, who had previously occupied that see, was restored. Both these prelates were canonically vacant’; the former having re- signed his see, and the latter having been translated to his dubio jure, and afterwards expelled by queen Mary. Coverdale, bishop of Exeter, was uncanon- ically ejected, and his predecessor restored by royal authority, although that predecessor had, several years before, freely and spontaneously resigned that see, as appears by his own words still extant. Hodg- kins was also canonically vacant, as no one pretends that he was deposed. These four prelates were there- fore at least canonically vacant, if indeed two of them were not still legitimately bishops of English dioceses. Now vacant bishops have mission! for all i A vacant bishop, in the ca- nonical sense, means one who has not obtained, or who has lost possession of, a diocese, without any fault of his own. He is differently circumstanced from a bishop regularly de- posed, who is forbidden by the laws of the church to exercise any part of his office. j Bishops at their ordina- tions receive divine mission, aes 276 Ordinations. CHAP, XAT: acts permitted by the canons; and the canons, in the present instance, permitted them to act; for the apostolical and ecclesiastical laws required that a pastor should be provided without delay for the see of Canterbury *; but that pastor could not be or- dained by the bishops occupying sees in England, nor by the neighbouring bishops, because they were too much under the power of the Roman see, and laboured under various impediments of uncanonical possession or ordination, schism, heresy, &c.; there- fore the right devolved on the next catholic bishops. Those bishops who did ordain were orthodox, and cannot be proved to have been heretics; and, as we shall presently perceive, the bishops actually occu- pying sees in England were not rightly and canon- ically in possession, and had not as good a right to ordain a bishop for the vacant see of Canterbury, as those who actually did so. or right of performing all ministerial acts permitted by the law of God and the ca- nons. Bingham, Antiquities, bk. Dee. xi. ὃ Ὁ: ¢ Symeon Thessalon. De Sacr. Ordinat. ο, viii. ; Ponti- ficale Romanum cum Notis Catalani, tom. i. p. 220. ἃ Martene, de Antiquis Eccl. Ritibus, lib. i. 6. viii. art. x. © Martene, lib. i. c. viii. art. xi. Ordo ii. According to this Pontifical, the bishop was placed in his throne by the consecrator, who afterwards offered a prayer for him, sitting in his throne. Inthronization of Bishops. 311 For many ages inthronization was performed by bishops only, who assembled according to the ancient canons, to take part in the elections and consecra- tions of bishops; but in later ages, when it had be- come customary for bishops to be ordained, not in their own churches, but in the church of the metropolitan, the rite of inthronization was deputed, sometimes to particular bishops‘, and sometimes to the archdeacons of metropolitan sees. Thus, in France, the archdeacon of Rheims appears to have inthroned the bishops of that province * ; and, in the province of Canterbury, the archdeacon of that see has, for several ages, possessed the right of inthroning all the provincial bishops. A mandate for installing a bishop by archbishop Reynolds, a.D. 1325, recog- nizes this as an ancient privilege enjoyed by the archdeacon of Canterbury ἡ. With reference to the rites used at inthroniza- tion, they appear to have consisted most anciently in placing the bishop in his throne, and saluting him with a kiss of peace. In after-ages prayer was added, as in the Pontifical of Egbert. In later times Te Deum was sung, of which we have in- stances in the ordination of Gerald, Bishop of Limoges, in the eleventh century’, and in other cases about the same time‘. In Pontificals of f Gerald, bishop of Limoges in the eleventh century, was inthroned by two of the com- provincial bishops. Vide Chro- nicon Ademari Monachi 8. Eparchii, apud Labbe, Bibli- otheca MSS. Librorum, t. 1]. p- 176. In the Roman Pon- tifical the bishop is inthroned by the consecrator and prin- cipal assistant bishop. 8 Martene, de Antiq. Eccl. Rit.:lib. i. 6. Villy τί 0. h Gibson, Codex, Appendix, sect. 1. art. XIl. i Chronicon Ademari Mo- nachi, ut supra. * Vide Pontificale Romanum cum notis Catalani, tom. 1. p. 221. 312 Inthronization of Bishops. about the fourteenth century we find an anthem, versicles, and a collect, which also occur in the Roman Pontifical '. The forms of inthroning bishops vary in the different dioceses of England, according to the par- ticular statutes of each cathedral church. In those which I have seen, the hymn 7.6 Deum is prescribed to be sung, and it is followed by versicles and collects proper to the occasion. In Canterbury, the office is included in the ordinary daily service of the Church. At Salisbury it constitutes a distinct office. ' Catalani, Pontificale Romanum, p. 222. Installation of Deans. 313 CHAPTER XIV. INSTALLATION OF DEANS. Tur title of Dean is derived from the monastic institute. According to the rule of St. Benedict, (cap. xxi.) Decani were elected in the larger monas- teries, and each was intrusted with authority over ten of the brethren. Inthe ninth and tenth cen- turies, when chapters of canons were founded, they also adopted the institution of Deans, in imitation of the monasteries; and the office of Prepositus, which was originally the highest dignity in chapters, was gradually replaced by that of Dean, the number in each chapter being at length reduced to one*. This seems to have occurred about the thirteenth century, from which time we have records of Deans of cathedral churches in England ἢ. The installation of Deans is performed with dif- ferent rites according to the statutes of each cathe- dral. The form of installing a Dean at St. Paul’s, London, is to be found at the end of Dugdale’s history of that Cathedral*. In this office, as well as in others which I have seen in MS., 76 Deum is a Van Espen, Jus Canoni- b Vide Le Neve, Fasti An- cum Universum, pars i. tit.xvi. glicani, &c. cap. ii.; Thomassinus, de Ve- © Dugdale’s History of St. teri et Nova Ecclesiz Disci- Paul’s, edited by Ellis, p. 343. plina, pars 1, 1. ili. c. 66. 70. 314 Installation of Deans. CHAP. XIV. chanted at the installation of the Dean, and special prayers are added. Lanfranc, Archbishop of Can- terbury, in his Constitutions, also ordered Te Deum to be sung at the election of abbots“; and, probably, the rite was derived from hence to the installation of Deans. The form of installing a Dean of the collegiate church of St. Peter, Westminster, is as follows: An oath prescribed by the statutes is adminis- tered to the Dean in the choir of the church; after which the Subdean places him in the principal stall of the choir, saying: Cape hanc primam sedem, ut Dei gloriam tua authoritate et exemplo illustres ; et corpus Christi in hae ecclesia zedificandum diligenter cures: quod ut efficaciter preestes, Spiritus Sancti gratiam tibi largiatur Dominus. Amen. The Dean is then placed in the first seat in the Chapter-house, the Subdean saying : Cape hanc item primam sedem in Domo Capitulari, ut fideliter tractes negotia hujus ecclesize collegiatze cum fratribus tuis pra- bendariis, ad Dei gloriam et totius collegii omniumque ejus par- tium salutarem conservationem ; quod ut efficaciter preestes, Spi- ritus Sancti gratiam tibi semper largiatur Dominus. Amen. They return into the choir, and ‘Te Deum’ is sung, after which these prayers follow in English: Domine, salvum fac hune servum tuum NV. Decanum nostrum. O Deus noster, da ut semper speret in te. Esto ei turris fortitudinis, 4 Wilkins, Concilia Magnz able resemblance to those at Britanniz, &c. tom.i. p. 346. It may be remarked, that the rites of electing and installing a Dean at St. Paul’s, according to the statutes, as cited in Dug- dale, p. 343, bear a consider- the election of the abbot of St. Alban’s, a.p. 1235. See Spelman, Concilia,tom. ii., cited by Martene, De Antiquis Mo- nachorum Ritibus, p. 655. CHAP, XIV. Installation of Deans. 315 A facie inimici. Redde ei letitiam salutaris tui, Et Spiritu principali confirma eum. Ostende nobis, Domine, misericordiam tuam, Et salutare tuum da nobis. Oremus. Omnipotens Deus, cujus providentia N. hujus ecclesiz col- legiatze Decanus constituitur, da illi eam mensuram gratie, ut quze hic coram promisit, queeque officium ejus postulat, summa fide perficiat, ad laudem et gloriam tui nominis, et ecclesiz tuze amplificationem, per Jesum Christum Dominum nostrum. Amen. Then follows a prayer for the king contained in the Book of Common Prayer. 316 Mode of holding a Synod or a Convocation. CHAPTER XV. MODE OF HOLDING A SYNOD OR A CONVOCATION. Ir is needless, in this place, to enter on any questions as to the constitution or rights of English Synods and Convocations. All that is here proposed, is to examine the antiquity of the forms which are still in use, or which are at least recognized in our ecclesi- astical constitution. The mode of celebrating an English Convocation is prescribed in a paper, entitled, “Forma sive Descriptio Convocationis celebrande prout ab antiquo observari consuevit *,” which was drawn up by Matthew Parker, Archbishop of Canter- bury, previously to the assembling of the Convoca- tion in 1562. The prayers used at the commence- ment of each session of the Convocation have been printed, and are said to have been also compiled by Archbishop Parker’. The whole formulary, how- ever, is in its essential features based on ancient precedents. * It has been printed in Bp. White Kennett’s ‘ History of the Convocation of 1700 ;” and at the end of Atterbury’s “ Rights, Powers, and Pri- vileges of an English Convo- cation,” Appendix, art. xvii. > See “Forma precum in utraque Domo Convocationis sive Synodi preelatorum et cz- teri cleri, seu provincialis seu nationalis, in ipso statim cu- juslibet sessionis initio, solen- niter recitanda.” Londini, 1700. Mode of holding a Synod or a Convocation. 317 The existing records of the most ancient synods generally comprise nothing more than the definitions and canons agreed on by the assembled bishops, and throw no light on the mode of proceeding. It does not appear that councils always opened with prayer, or the celebration of the Eucharist; and this, perhaps, may not have been thought necessary, because there is no trace of it in the Apostolical council. (Acts xv.) But the antiquity of such rites may be most conveniently considered, by examining in detail the form prescribed by Archbishop Parker. The prelates, and other members of the Synod, are cited by authority of the archbishop of Canterbury, as metropolitan, to appear before him in the Chap- ter-house of St. Paul’s on a certain day*. This power of assembling Synods is given by all the ancient canons to the metropolitan of each pro- vince “. On the appointed day, the archbishop arrives at “Paul’s Wharf,” and thence goes in solemn pro- cession to St. Paul’s church, where the prelates and others await his arrival; and the metropolitan and all the bishops being placed in the choir, the Litany is repeated “, According to the fourth council of Toledo, A.D. 633, the metropolitan and bishops entered the Church at the same time ; and the presbyters, deacons, and laity, were introduced severally afterwards‘; and this custom appears to have been generally received in the west. It appears in the ancient © **Forma sive Descriptio,” chap. xvi. § 17. &c. Atterbury, p. 505. ° Atterbury, p. 505, 506. 4 Bingham, Antiquities of Harduini Concilia, tom. iii, the Christian Church, book 11. p. 580. 318 Mode of holding a Synod or a Convocation. CHAP. xv. “ Ordo Romanus %,” and in several of the Pontificals, from which Martene has copied the forms of cele- brating synods". The council of Toledo prescribed silent prayer at the commencement of the pro- ceedings, to be followed by public prayer, offered by one of the senior bishops’. In the “ Ordo Romanus,” however, which is of somewhat later date than this council, the Litany is prescribed at the opening of a synod *; and it also occurs in some ancient Pontificals printed by Martene'. In the Litany a special petition for the synod is inserted, as it is in that of the Pontifical of Sens in France. Ut preesenti huic convoca- tioni (vel synodo) Spiritu tuo Sancto aspirare et preeesse dig- neris ; qui nos ducat in omnem veritatem, que est secundum pietatem ; Te rogamus, audi nos, Do- mine ™. Ut huic sacro presenti con- cilio adesse digneris: Te rogamus audi nos ®. After the Litany a special collect is read for the Convocation then assembled. 8 Vide Melchior Hittorp. de Divinis Ecclesize Catholicze Officiis, p. 168. h Martene, de Antiquis Ec- clesize Ritibus, lib. 111. cap. 1. 1 “Sedentibusque in diu- turno silentio sacerdotibus [ scil. episcopis ],et cor totum ad Deum habentibus, dicat Archidiaconus Orate, statimque omnes in ter- ram prostrabuntur; et oran- tibus dintius tacite cum fleti- bus atque gemitibus, unus ex coepiscopis senioribus surgens orationem palam fundat ad Dominum, cunctis adhuc in The administration terra jacentibus. Finita autem oratione et responso ab omni- bus Amen, rursus dicat Archi- diaconus, Erigite.”’ —_ Concil. Toletan. IV. can.ivy. Harduin, 11. 580. ; « Hittorp. p. 168. See also the Ordines, printed by Cata- Janus in his Commentary on the Pontifical. 1 Martene, ubi supra. m Forma precum, &c. Ὁ Ordo Provincialis Concilii Senonensis. Martene, lib. i. c. 1. Ordo ix. cHap. xv. Mode of holding a Synod or a Convocation. 319 of the holy communion succeeds. “Ac tempore offertorii tam dictus reverendissimus, quam ceteri suffraganei episcopi rem divinam velebranti ordine progredientes oblationem offerre ex more debent.” Of this part of the rites we do not find traces in the more ancient records of synodical proceedings. The Liturgy was, doubtless, celebrated before the opening of Synods; but it was not reckoned ap- parently amongst their formularies. Divine service being thus completed, a member of the upper or lower house of Convocation preaches a Latin discourse to the clergy present. Of this custom we find instances in the thirteenth century, when the fourth council of Lateran, ap. 1215, was opened with a sermon by Pope Innocent IIT.° In the synod of London, A.D. 1237, the Papal Legate also made a sermon at the beginning of the pro- ceedings’. According to the Pontifical of Sens, after the bishops are seated in synod, “sequitur Sermo ex precepto 1). archiepiscopi faciendus °.” This privilege is also possessed by the Archbishop of Canterbury, who nominates the preacher before Convocation. The synodical proceedings properly so called now commence. The archbishop with the bishops and clergy retire to the Chapter-house; when, all strangers being excluded, the prelates take their seats, the remainder of the clergy standing round’. According to the council of Toledo the presbyters ° Fleury, Histoire Ecclésias- t ἐς Reverendissimo, et cx- tique, lib. Ixxvil. ὃ 44. teris suis coepiscopis in suis P Wilkins, Concilia, t. i. sedibus ordine considentibus, p. 649. ac reliquo clero circumstante.”’ 4 Martene, whi supra. Atterbury, p. 506. 820 Mode of holding a Synod or a Convocation. CHAP. xv. would have had seats behind the bishops, and the deacons would have stood in front*; but the in- ferior clergy in the English Convocation sit in a separate house. The Bishop of London brings in the archbishop’s mandate for summoning the Convocation, directed to him, with a due certificate of its execution, which being read, the Archbishop pronounces those who do not appear at the synod contumacious. Such mandates have been for many ages directed to the bishops of London, as Deans of the province of Canterbury. We find an instance of this a.p. 1225'. The same custom appears to have pre- vailed elsewhere. Thus the Archbishop of Sens directed his mandate for summoning the synod to the bishop of Chartres “. The archbishop then expounds to the bishops and clergy present, the cause for which he has come, and for which the Convocation is assembled. It seems always to have been customary for the principal bishop present to make such a statement at the beginning of the proceedings. Thus St. Cyprian, in the Council of Carthage, a.p. 254, after certain epistles had been read, briefly stated the question before the council’. We find the same in the δ “ Et corona facta de sedi- bris episcopi plurimi ... cum bus episcoporum, presbyteri a tergo eorum resideant. Dia- cones in conspectu episcoporum stent.” IV. Concil. Tolet. can. iv. Harduini Concilia, tom. iii. p- 580. * Wilkins, Concilia, tom. i. p- 602. " Martene, ubi supra. Y “Cum in unum Carthagini convenissent calend. Septem- presbyteris et diaconibus, prze- sente etiam plebis maxima parte, et lectz essent literse Jubaiani ad Cyprianum facte, item Cypriani ad Jubaianum rescripte de hereticis bapti- zandis ... Cyprianus dixit,” &e. Concil. Carthag. de bap- tizandis hereticis. Cypriani Opera, p. 397, ed. Pamelii. cHap. xv. Mode of holding a Synod or a Convocation. 321 council of Toledo, A.D. 633, and the ancient Ordo Romanus, in which, after a deacon has read a por- tion of the Gospel, or of the canons of the Church, the metropolitan addresses the council”. In the provincial synod of Canterbury, a. p. 1257, the causes for which the synod was assembled were stated by Archbishop Boniface*. Anselm, Arch- bishop of Canterbury, expounded the causes for which the council of Rockingham assembled A. Ὁ. 1094%. An admonition from the Archbishop of Sens was read at the opening of the synod of that province *. The inferior clergy, after this, retire into the lower house, and elect their prolocutor, who is presented to the archbishop, and confirmed by him. Of this custom there are no very ancient examples *. Archbishop Parker’s form for celebrating a pro- vincial synod, terminates at this part of the pro- ceedings; but the records of Convocation supply the sequel, which consists in discussion of the ques- tions submitted to consideration—the enactment of canons, or articles of doctrine, or other ecclesiastical regulations,—and, in cases concerning doctrine, the confirmation of the decisions made by the subscrip- tions of the bishops and clergy assembled ἢ. This was the general mode of proceeding in all ancient synods‘. " “*Metropolitanus episcopus concilium alloquatur dicens, Ecce, sanctissimi sacerdotes, re- citatzee sunt ex canonibus sanc- torum sententiz de concilio celebrando. Siquaigiturquem- piam vestrum actio commovet, coram suis fratribus proponat,” &c. Concil. Tolet. IV. can. iv. Harduin, 1. 399. See also the Ordo Romanus, Hittorp. VOL. II. p- 168. * Wilkins, Concilia, tom. 1. Ρ- 723. Y Wilkins, i. 371. 2 Martene, lib. ili. c. i. Ordo iba 8. See Treatise on the Church, vol. ii. p. 268. > Martene, De Antiquis Ec- clesiz Rit. lib. iil. 6. i. © In the Council of Carthage, ¥ 322 Mode of holding a Synod or a Convocation. The Roman Pontifical contains a form for holding a synod, which includes many rites of a comparatively modern date, several being not more ancient than the sixteenth century*. In truth the proceedings of synods for many ages seem to have been very little connected with ceremonial observances. The bi- shops being assembled, and the cause of their meeting explained by the metropolitan, they discussed the questions before them in order, and heard causes, and concluded their sessions by making decisions, or canons, or definitions of faith, and subscribing them; or by writing synodical epistles addressed to other Churches, stating their doctrines, or the con- clusions at which they had arrived. A.D. 254, as soon as Cyprian of Cyprian. Vide Cypriani had expounded the cause of Opera, p. 397, ed. Pamelii. assembling the synod, all the 4 Vide Pontificale Roma- bishops in order delivered their num, cum notis Catalani, tom. judgments, concluding with that ili. tit. v. Forms of Visitation and Diocesan Synod. 323 CHAPTER XVI. FORMS OF VISITATION AND DIOCESAN SYNOD. THE custom of episcopal visitation is of apostolical antiquity, and has been observed in all parts of the Universal Church. It is mentioned by the Fathers of the fourth and fifth centuries, and was enforced by numerous councils of later date. According to the Canon law, Episcopal Visitations were to be annual and parochial, i. e. the bishop was bound to visit each parish in his diocese at least once in every year, and to examine its condition both externally and internally *. The form of visitation is not minutely described in the earlier records which attest its existence. Regino, abbot of Prum, A. D. 906, in his book on Ecclesiastical Discipline ἢ, supplies some parts of the form used at that time. For the history of Episcopal Visitations, see Van Espen, Jus Ecclesiasticum Universum, pars i. tit. xvi. ; Thomassinus, De Veteri et Nova Ecclesiz Disci- plina circa Beneficia, pars 1]. lib. iil. c. 77—80; Pontificale Romanum cum Notis Catalani; and five Articles on Episcopal Visitations, in the Christian Re-~ membrancer, for January, April, x From this book it appears July, 1841, and January and May, 1842. See also Augustin. Barbosa, De Offic. et Potestate Episcopi, pars iil. ; Joh. France. De Pavinis, Tract. de Visita- tione, apud Tractat. Juris Pon- ἘΠ: t. Kive » Reginonis Abb. Prumien- sis de 100]. Disciplina, 4 Ba- luzio. iw) 324 Forms of Visitation and Diocesan Synod. CHAP. XVI. that those who were about to be visited by the bishop, received previous notice from the archdeacon or archpresbyter, according to a canon made by a Synod of Rouen. On the day appointed, the bishop proceeded to make enquiries into the state of the Church, vestments, church-lands, &c., the conversation and life of the priest, and his due discharge of the ministry entrusted to him °. Afterwards the bishop made a suitable Discourse, and administered an oath to some of the parishioners, binding them to inform the bishop of all offences committed in the parish; which was followed by enquiries as to the commission of crimes and of- fences. Excommunication of impenitent offenders, detected by this examination, succeeded “, The Diocesan Synod “ presents several of the same features as the Visitation of Churches. According to the ancient form of a Diocesan Synod at Saling- stadt, in the diocese of Mentz, A. p. 1022 and in the Ordo Romanus’, which is probably of older date, the proceedings commenced with prayers, after which the bishop delivered an Admonition or Charge to the clergy"; enquiries were made into the con- duct of the clergy and laity throughout the diocese ; ¢ Regino, p. 21—30. 4 The forms are preserved by Regino, p. 358—365. © For the history of Diocesan Synods, and their proceedings, see Benedict. XLV. De Synodo Dicecesana; Thomassinus, de Vet. et Nova Eccl. Disciplina, pars n. Ϊ, 1Π: Ὁ. “9 πὶ; Van Espen, Jus Eccles. Uni- vers. pars i. tit. Xvill. * This is preserved in the Decretum of Burchard, bishop of Worms; for the history of which see Van Espen, Com- mentarius in Jus Novum Ca- nonicum, pars ill. sectio 1. dis- sertatio v. 8. Ordo Romanus, apud Hit- torp. p. 170. This is probably taken from MSS. of about the ninth or tenth century. The ancient form of holding a Dio- cesan Synod in England, which agrees with the above, is to be found in Wilkins, Concilia, tom. Iv. p. 784. h Baluzius has published cHAP. xvi. Forms of Visitation and Diocesan Synod. 325 offenders were punished‘; and canons, constitutions, statutes, or injunctions, were published by authority of the Synod, or of the bishop alone. The modern forms of Visitation in the Anglo- Catholic Churches seem to be derived both from those of the ancient Visitation and of the Diocesan Synod. The diocesan clergy and churchwardens are cited; and after divine service and a sermon/, the names of the clergy and churcliwardens of each parish are called over, and excuses received for those who are absent for some reasonable cause. Articles of Enquiry having been previously sent to the clergy and answered, the bishop administers such injunctions and corrections as he may judge neces- sary. Presentments of notorious offenders are to be received according to the canons“; and the bishop delivers an admonition or charge to the clergy; and may publish injunctions or constitutions’, enforcing the observance of the canons and other laws of the church. from ancient MSS. a copy of this Admonition or Charge, which appears to be as old as the eighth century. Vide Re- ginonis Prum. de Eccl. Disci- plina, a Baluzio, p. 534. 602. This admonition was sometimes read by a deacon, though evi- dently intended to be delivered by the bishop. It doubtless represents the general substance of episcopal charges long be- fore the eighth century. 1 Van Espen, Jus Eccl. Univ. pars i. tit. xviii. cap. 2. 4. } The sermon probably is derived from the similar cus- tom at the assembling of Con- vocation. See the preceding chapter. k This was, in the intention of the church, to be followed by censure of offenders. 1 We find many instances of injunctions published by bishops in their visitations, Wilkins, Concilia, tom. iv. p. 143. 269. 275. 436. 517, ἃς. ; and constitutions made in a Diocesan Synod by Thomas, bishop of St. Asaph, a.p. 1561, Wilkins, tom.iv. p. 2285) W. Bedel, bishop of Kilmore, a.p. 1638, p.537 ; William, bishop of St. Asaph, a.p.'1683, p. 608. 326 Benediction and Coronation of Kings. CHAPTER XVII. BENEDICTION AND CORONATION OF KINGS. Ir is not quite certain when the inauguration of Christian sovereigns first became associated with religious offices. The custom, however, may be traced back to the fifth century, when the emperor Leo was crowned by Anatolius, patriarch of Con- stantinople (A. D. 457) *. [Ὁ is said that his prede- cessor Marcian had also been crowned by Anatolius”: it is certain, however, that his successors, especially from the accession of the emperor Justin, a. Ὁ. 565, were anointed and crowned by the patriarchs of Constantinople*. From the eastern this rite passed to the western Church, where we read of the Spanish kings being crowned in the sixth and seventh cen- turies*. In England it was introduced during the time of the Saxon Heptarchy. ρου, king of Mercia, was anointed in 785°, and we have the a ᾿Ββασίλευσεν ἰνδικτιῶνος δεκάτης, μηνὶ φεβρουαριῷ Ξεφ- θεὶς ὑπὸ τοῦ αὐτοῦ πατριάρχου. Theodorus Lector. Hist. Eccl. lib. 11. ed. Valesii, p. 568. » Nicephorus Callistus, Hist. Keel. lib. xiv. c. 58. © Martene, De Antiquis Ec- lesize Ritibus, tom. 111. c. ix. p. 151. See also Selden’s Ti- tles of Honour, c. viii. p. 167, 168; Pontificale Romanum a Catalano, tom. 111. tit. xx. 4 Martene, p. 183. © Taylor’s Glory of Regality, p- 40. In this valuable work a great body of information is collected concerning the coro- nations of the English sove- reigns. Benediction and Coronation of Kings. 327 forms used at the coronation of the sovereigns of England in those ages before the union of the seven English crowns under Egbert ἡ, In France the rite appears to have been first practised in the time of Pepin, who was crowned by Boniface, archbishop of Mentz, and afterwards by pope Stephen*®. The western emperors from the time of Charlemagne, A.D. 800, were always crowned by the popes at Rome; and all the sovereigns of Europe were in after-ages inaugurated with rites and ceremonies, which were substantially the same in all countries. The ceremonies of coronation in the Eastern empire were as follows. The emperor, having pre- viously given a written confession of faith, and a promise to reign justly, was elevated on a shield amidst the acclamations of the people; after which he was conducted to the church of St. Sophia, where the Liturgy was celebrated. Immediately before the hymn “Trisagios,” which occurs early in the office, the patriarch and bishops ascended the ambon and offered prayers for the emperor ; after which he was anointed in the form of a cross by the patriarch, who said with a loud voice, ἅγιος, Hoty, which was thrice repeated by the clergy, and after- wards by the people. Then the patriarch and clergy brought the crown from the sanctuary, and placed it on the emperor’s head, saying; ἄξιος, WoRTHY, which was also repeated by the clergy and people. The pa- triarch then repeated prayers of benediction; and the empress was afterwards crowned by the emperor, the f See the form extracted from old, and published by Martene, a Pontifical of Egbert, arch- tom. il. p. 185. bishop of York, 1000 years & Martene, p. 183. 328 Benediction and Coronation of Kings. CHAP. XVII. patriarch reciting prayers. After this the liturgy proceeded, during which the emperor took part in several of the ceremonies, in his imperial robes”. The coronation of the emperors of the West was rather a short form. The unction was performed by the bishop of Ostia in the Basilica of St. Peter, after which the Roman patriarch placed the crown on the emperor’s head *. | The ceremonial of the coronation of kings com- prised in the ancient Ordo Romanus, from which the rites of coronation in France‘, England’, and other parts of the West were derived, was very long ; and received an accession of various rites in the middle ages. It has remained substantially the same for nearly a thousand years past in England. I proceed to compare the existing rites and forms with the originals from whence they are derived, taking as the basis of the latter the text of the Liber Regalis, which is preserved at Westminster Abbey, and is the chief authority of the Church for the coronation rites. This MS., which is of the date of Richard 11., will also be compared with more ancient monuments of the English rites, and with h Vide Haberti Liber Pon- tificalis Ecclesiz Greece, p. 604, &c.; Martene, p. 152, 153. 1 The form is comprised in the ancient Ordo Romanus, published by Hittorp. De Eccl. Cath. Officiis, p. 153. * The form of coronation of the kings of France has been printed by Selden in his Titles of Honour; and by Martene, De Antiquis Ecclesiz Ritibus, tom. 111. p. 192. The later ce- remonial of the French coro- nations, also preserved by Mar- tene, is almost exactly the same as the English. 1 See the form in the Pon- tifical of Egbert, archbishop of York, Martene, tom. iii.; and the Ordo Coronationis A‘thel- redi 11. Regis, αἵ. 978;0e= MS. Cotton. Claud. A. iii. in Dr. Silver’s ‘‘ Coronation Ser- vice,” &c. p. 1. cHap. xvi1. Benediction and Coronation of Kings. 999 the Ordo Romanus. The office for the coronation of the kings of France, as exhibited in a MS. of the British Museum (of the fourteenth century), was nearly identical with our own. The office of coronation of the English kings in the Liber Regalis commences with the order of the procession from the palace to the Abbey of St. Peter’s, Westminster. On this part of the office it seems needless to dwell, as it has been discontinued for some time; and is not so ancient as the remainder. The form as prescribed in the Leder Regalis was observed in all the coronations previous to that of king William IV." 1 shall, then, pass to the commencement of the office at Westminster Abbey. COMMENCEMENT OF THE OFFICE ἢ, The king and queen as soon as they enter at the west door of the church, are to be received with the following anthem .. They pass through the choir, and so up the stairs to the theatre, and sitting down in their chairs, &c. The arch- Hiis omnibus .. rite ordinatis episcopi et alii praelati una cum regni proceribus et predicto conventu Westm. in ecclesiam beati Petri Westm. ducantur. Ipsoque (rege) introducto per medium chori, atque in pulpito in séde sibi apta collocato, me- ™ ‘These forms are described by Hovedon in his account of the Coronation of King Ri- chard I. See Martene, tom. lil. p. 188, &c. . The ceremonial of the co- ronation in this and the fol- lowing pages, is taken from the “Form and Order of the Service, &c. in the Coronation of King William IV. and Queen Adelaide in 1831.” London, 1837. I have selected this, as being the most recent corona- tion of both king and queen. Some portions of the office having been omitted in the re- cent coronations, I have sup- plied them from the coronation of George III., which is pre- served in ‘* The Coronation Service, or Consecration of the Anglo-Saxon kings,” by the Rev. Dr. Silver. Oxford, 1831. 990 bishop turneth to the east side of the theatre, and after... to the other three sides,... at every of the four sides... speaks to the people: and the king in the mean time, stand- and ing up by his chair, turns and shews himself unto the people at every of the four sides of the theatre, as the archbishop is at every of them, and while he speaks thus to the people: “Sirs, I present unto you king William the fourth, the undoubted king of this realm : wherefore all you who are come this day to do your homage, are you willing to do the same ?” The people .. . all with one voice crying out, ‘‘God save king William the Fourth °.” Then follows this anthem : ‘Let thy hand be strength- ened, and thy right hand be exalted. Let justice and judg- ment be the preparation of thy seat: let mercy and truth go before thy face. Allelujah ?.” THE FIRST The archbishop goeth down, and before the altar puts on his cope, . . and the officers of the wardrobe, &c., spread carpets Benediction and Coronation of Kings. CHAP. xvii. tropolitanus ... per quatuor partes dicti pulpiti plebem al- loquatur ipsorum inquirens vo- luntatem et consensum de dicti principis consecratione. Rege interim in sede sua stante atque ad quatuor partes dicti pulpiti dum pontifex plebem alloquitur se vertente, quibus ut moris est consentientibus, atque voce magna et unanimi proclamanti- bus, ‘“ Fiat, fiat, et νὰν! Tex, nomen dicti regis gratissime nominantes 4, tune a choro de- cantetur heec antiphona : ‘‘Firmetur manus tua, et exaltetur dextera tua. Justitia et judicium preeparatio sedis tuz. Misericordia et veritas preecedunt faciem tuam. Alle- lua Ὁ OBLATION. Postea revestiatur archiepi- scopus vel episcopus quimissam celebraturus est, ante magnum altare.... Preedicti duo epi- ° Coron. Will. TV. p. 3, 4. P Coron. Geo. ITI. p. 60. 4 Liber Regalis, p. 9. τ Liber Regalis, p. 10; Co- ron. Aithelredi, p. 1. cHAP. xvi1. Lenediction and Coronation of Kings. and cushions on the floor and steps of the altar... The king supported by the two bishops, of Durham, and Bath and Wells’, and attended as always by the dean of Westminster, the lords that carry the regalia going before him, goes down to the altar, and kneeling upon the steps of it, makes his first oblation, uncovered ; whichisa pall or altar-cloth of gold... and an ingot or wedge of gold of a pound weight. ... Being uncovered, delivers them to the archbishop, and the arch- bishop them from him. standing . . . receives ove) Then: the archbishop saith this prayer, the king and queen still kneel- ing: “OQ God, who dwellest in the high and holy place, with them also who are of an humble spirit, look down mercifully upon these thy servants, Wil- liam our king, and Adelaide our queen, here humbling them- selves before thee at thy foot- stool, and graciously receive these oblations, &c.*”’ 991 videlicet Dunelm. οἱ Bathon.’...regem hinc inde sustentantes, ac czeteri episcopi, una cum abbate Westm. velalio monacho ejusdem monasterii -.. de dicto pulpito usque ad magnum altare honorifice de- ducent. Super quod princeps prefatus tenetur tune offerre pallium unum et unam libram auri ejus complendo preeceptum qui dixit, ‘‘ Non appareas va- cuus in conspectu Domini Dei tui.” scopi Continuoque super pavi- mentum prius tapetis et quissi- nis per regios ministros stratum coram altari dictus rex se pro- sternat dicatque super illum metropolitanus vel eps hanc orationem ": “Deus humilium visitator, qui nos Sancti Spiritus illus- tratione consolaris: preetende super hunc famulum tuum JN. gratiam tuam, ut per eum tuum in nobis adesse sentiamus ad- yo ventum. Per Dominum ἥ. THE LITANY. Then followeth the litany, to be read by two bishops Post orationem incipiant duo episcopi vel duo cantores le- 5. This custom is as old as the coronation of Richard I. Martene, tom. 111. p. 190. * Coron. Will. IV. p. 4, 5. " Liber Regalis, p. 10. Y Liber Regalis, p. 11. 352 vested in copes, and kneeling at afaldstool above the steps of the theatre, on the middle of the east side thereof, the choir reading the responses “. The archbishop says these two prayers : “Almighty and everlasting God, Creator of all things, King of kings, and Lord of lords, give ear, we beseech thee, unto our humble prayers, and multiply thy blessings upon this thy servant, whom in thy name, with lowly devotion, we consecrate our king. “ Grant that he may serve thee with fear, and fight for thee with constancy. Defend him by thy mighty arm, compass him with thy protection, and enable him to overcome all his enemies. Honour him before all the kings of the earth. Let him rule over countries, and let nations bow down before him. Establish his throne with judg- ment and equity. Let justice flourish in his days; and grant that he, supported by the due obedience and hearty love of his people, may sit on the throne of his fathers many years; and after this transitory Benediction and Coronation of Kings. ΟΡ. ΝΕ: taniam *, metropolitano vel epi- scopo et czeteris episcopis cum eo prostratis et septem psalmos poenitentiales ex corde cantanti- bus’. Postea sequantur hz ora- tiones : ‘‘ Omnipotens _sempiterne Deus, Creator omnium, Impe- rator angelorum, Rex regnan- tium, Dominusque dominan- tium, . . respice quzesumus ad preces humilitatis nostrze; et super huncfamulum tuum quem supplicidevotionein regem con- secramus, benedictionum tua- rum dona multiplica, eumque dexterze tuze potentia semper et ubique circumda,... ut horum populorum debita subjectione fultus, cum digno amore glori- ficatus, ad paternum decenter solium, tua miseratione, con- scendere mereatur, tuze quoque protectionis galea munitus, et scuto insuperabili jugiter pro- tectus armisque ccelestibus cir- cumdatus, optabilis victorize triumphum feliciter capiat, ter- roremque suze potenti in- fidelibus inferat, et pacem tibi militantibus letanter reportet. Per Dominum nostrum ”.” " Coron. Will TV. spao: * Ordo Romanus, apud Hit- torp. p. 147. ¥ Liber Regalis, p. 14. 5. Liber Regalis, p- 14, 15; Coron. Aithelred. p. 3; Ordo Romanus, apud Hittorp. p. 148 ; Coronat. Regis Franco- rum, Martene, tom. iil. p. 193. cHap. xviI. Benediction and Coronation of Kings. life may reign with thee in thine everlasting kingdom, through Jesus Christ our Lord and Sa- viour. Amen 4.” “0 God, which providest for thy people by thy power, &c.” 333 BEGINNING OF THE HOLY COMMUNION, A “Sanctus.” Then the archbishop beginneth the Com- munion Service. Tue Epistte.—1 Pet. i. 13. ‘‘ Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king as supreme; or unto governors, as unto them that are sent by him... Fear God, honour the king.” Tur GospeLt.— Matt. xxii. 15. ‘‘ Then went the pharisees, and took counsel how they might entangle him in his talk. ... And unto God the things that are God’s. When they had heard these words, they mar- velled, and left him, and went their way.” Then the archbishop readeth the Nicene Creed. At the end of the Creed one of the bishops... begins the sermon, which is to be short, 4 Coron. Geo. III. p. 61. > Liber Regalis, p. 52 al. 42; Ordo Romanus, p. 152. ¢ Liber Regalis, p. 54 al. 44, ἃ Liber Regalis, p. 55 al. Tune omnibus hiis ita per- actis inchoetur officium a can- toribus. . . Incipiatur missa pro rege», Lectio epistole beati Petri apostoli. ‘‘ Subjecti estote omni humane creature propter De- um, sive regi quasi precellenti, sive ducibus tanquam ab eo missis.... Non tantum bonis et modestis sed etiam discolis. Heec est enim gratiain Christo Jesu Domino nostro *.” 66 In illo tempore abeuntes phariszi Secundum Mattheum. consilium iniverunt ut caperent . Tune ait illis, Reddite ergo quze sunt Ceesaris Ceesari, et que sunt Dei Deo 4.” Jesum in sermone... Symboloque a choro decan- tato incipiatur .. .° Oratione completa injungat metropolitanus sive episcopus Regem censecraturus uni pon- 45; Pontificale Egberti Ebo- rac. Archiepisc. annorum 1000. Martene, De Antiquis Hcclesize Ritibus, t. 11. p. 186; Roto- magi, 1702. © Liber Regalis, p. 56 al. 46. 994 and suitable to the great occa- sion; which the king and queen hear sitting in their respective chairs . .. over against the pul- pit... On the north side of the altar sits the archbishop in a purple velvet chair‘. Benediction and Coronation of Kings. CHAP. xvIt. tificum, plebi dicere de pre- senti negotio in loco eminenti congrnum breviter sermonem. Metropolitano interim in Ca- thedra sua residente ante altare more episcopali. Coram ipso re- sidebit princeps coronandus in cathedra decenti sibi preeparata ex adverso ὅ. THE OATH. The archbishop goeth to the king and standing before him administers the coronation oath, first asking the king, “ Sir, is your majesty willing to take the oath?” And the king answering “I am willing,” the archbishop ministereth these questions : ** Will you solemnly pro- mise and swear to govern the people of this united kingdom of Great Britain and Ireland, and the dominions thereto be- longing, according to the sta- tutes in Parliament agreed on, and the respective laws and customs of the same 2” King. ‘I solemnly pro- mise so to do.” Archbishop. ‘* Will you, to your power, cause law and justice, in mercy, to be ex- ecuted in all your judgments ?”” King. “T will.” Finito quidem sermone ad plebem, metropolitanus vel episcopus eundem mediocri distinctaque voce interroget}. Si leges et consuetudines ab antiquis justis et Deo devotis regibus plebi Anglorum con- cessas, cum sacramenti confirm- atione eidem plebi concedere et servare voluerit, et preesertim leges, consuetudines, et liberta- tes a glorioso Rege Edwardo clero populoque concessas. Dicto autem principe se pro- mittente omnia preemissa con- cessurum et servaturum ἷ, tune exponat ei metropolitanus de quibus jurabit, ita dicendo... “‘ Facies fieri in omnibus ju- diciis tuis equam et rectam justitiam, et discretionem in misericordia et veritate secun- dum vires tuas?” Respondebit. ‘ Faciam J,” f Coron. Will. IV. δ Liber Regalis, p. 11. h Tbid. An oath also oc- curs in the Ordo Romanus, p. 147 ; the Coronation of Athel- red, p. 1; the Coronation of Richard I. Martene, tom. 11]. p- 189. 1 Lib. Reg. 11; Ordo Rom. p- 147. 1 Ibid. cHap. xvit. Benediction and Coronation of Kings. Archbishop. “ΠῚ you to the utmost of your power main- tain the laws of God, the true profession of the Gospel, and the Protestant Reformed re- ligion established by law? And will you maintain and preserve inviolably the settlement of the united Church of England and Ireland, the worship, discipline, and govern- and doctrine, ment thereof, as by law esta- blished within England and Ireland, the thereunto belonging ? And will you preserve unto the bishops and clergy of England and Ireland, and to the Churches there committed to their charge, all such rights and privileges, as by law do or shall apper- tain to them, or any of them.” King. ‘ All this I promise to do.” and territories Then the king arising out of his chair...shall go to the Altar,and...make his solemn oath in the sight of all the people, to observe the premises . «+ ‘© The things which I have here before promised, I will perform and keep. So help me God *,” 990 Sequitur admonitio episco- porum ad regem, et legatur ab uno episcopo coram omnibus clara voce sic dicendo, ‘*‘ Domi- ne Rex, a vobis_ perdonari petimus ut unicuique de nobis et ecclesiis nobis commissis canonicum privilegium ac debi- tam legem atque justitiam con- servetis, et defensionem exhi- beatis, sicut Rex in suo regno debet unicuique episcopo, ab- batibus, et ecclesiis sibi com- missis.” Respondebit, ‘‘ Animo libenti et devoto promitto vobis et perdono quia unicuique de vobis et ecclesiis vobis com- missis canonicum privilegium et debitam legem atque justitiam servabo. Et defensionem quan- tum potuero, adjuvante Domino exhibebo, sicut Rex in suo regno unicuique episcopo, ab- batibus, et ecclesiis sibi com- missis, per rectum exhiberi debet !,” Dictus princeps confirmet se omnia preedicta esse servaturum sacramento super altare coram cunctis protinus preestito ™. ‘Coron. Wall! Vs 1 Liber Regalis, p. 12, 13; Ordo ad Benedicendum Reg. Francorum, ex MS. Ratoldi Abbatis Corbeiensis, apud Mar- tene, tom. 111. p. 192. m Liber Regalis, p. 13. 336 Benediction and Coronation of Kings. CHAP. XVII. THE ANOINTING. The archbishop beginneth the hymn ‘ Veni Creator Spi- ritus,” and the choir singeth it After which the arch- bishop says this prayer : out: “We beseech thee, O Lord, holy Father, Almighty and everlasting God, for this thy servant JV., that as at first thou didst bring him into the world by thy divine providence, and through the flower of his age hast preserved him unto this present day, so thou wouldest enrich him evermore with thy bounty, and fill him with grace and truth, and daily increase in him all goodness in the sight of God and man; that being placed in the throne of supreme government, assisted by thy heavenly grace, and by thy mercy defended from all his enemies, he may govern the people committed to his charge in wealth, peace, and godliness, through Jesus Christ our Lord. Amen.” After the Collect the arch- bishop says, Hiis itaque peractis metro- politanus vel episcopus genu- flectendo cum devotioneincipiat excelsa voce hympnum “ Veni » » « Finite vero hympno sequatur hee oratio : (ς Te sancte, Creator Spiritus ” invocamus, Domine Pater omnipotens, zeterne Deus, ut hunc famulum tuum quem tuze divine dispen- sationis Providentia in pri- mordio plasmatum usque hunc preesentem diem juvenali flore leetantem crescere concessisti : eum tuze pietatis dono ditatum, plenumque gratia et veritate de die in diem coram Deo et hominibus ad meliora semper proficere facias: ut summi re- giminis solium gratize supernze largitate gaudens suscipiat, et tuz muro ab hostium adversitate undique misericordize munitus, plebem 5101 commis- sam cum pace propitiationis et virtute victoriz feliciter regere mereatur. Per®.’’ Hic mutet dompnus metropolitanus vocem suam ‘‘ Per omnia szecula seecu- lorum. Amen.” "+Coron, Will TV, ° Liber Regalis, p. 13, 14; Coronatio /Ethelredi, p. 2; Pontificale Egbert. Martene, iii. p- 186; Ordo ad Benedicen- dum Reg. Francorum, ibid. ples. cHAP. xvil. Benediction and Coronation of Kings. Abp. “‘The Lord be with you.” Resp. ‘‘ And with thy spirit.” Abp. “ Lift up your hearts.” Resp. “ We lift them up to the Lord.” Abp. ‘Let us give thanks unto the Lord our God.” Resp. ‘It is meet and right so to do.” Abp. “It is very meet and right, and our bounden duty that we should at all times and in all places give thanks unto thee, O Lord, holy Father, Almighty and everlasting God. O God, the exalter of the hum- ble, and the strength of thy chosen, which in the beginning, by the pouring out of the flood, didst chasten the sins of the world, and, by a dove convey- ing an olive branch, didst give a token of reconcilement unto the earth; and again, didst consecrate thy servant Aaron a priest by the anointing of oil ; and afterwards by the effusion of this oil didst make priests, and kings, and prophets, to govern thy people Israel; and by the voice of thy prophet David didst foretel that the countenance of thy Church should be made cheerful with oil, we beseech thee, Almighty Father, that thou wilt vouch- safe to bless and sanctify this 337 ‘¢ Dominus vobiscum.” “ἘΠ᾿ cum spiritu tuo.” ἐς Sursum corda.”’ ‘* Habemus ad Dominum.” ** Gratias agamus Domino Deo nostro.” “ Dignum et justum est P.” ** Vere dignum et justum est, gequum et salutare, nos tibi semper et ubique gratias agere, Domine sancte, Pater omni- potens, zterne Deus, electorum fortitudo, et humilium celsitudo. Qui in primordio per effusionem diluvii crimina mundi castigare voluisti, et per columbam ra- mum olive portantem pacem terris redditam demonstrasti ; iterumque Aaron famulum tuum per sanxisti, et postea per hujus inunctionem sacerdotem unguenti infusionem ad _ re- gendum populum Israeliticum sacerdotes ac reges et prophetas perfecisti, vultumque ecclesiz in oleo exhilarandum, per pro- pheticam famuli tui vocem David esse preedixisti; ita quzesumus, omnipotens Pater, ut per hujus creaturze pingue- dinem hunc servum tuum JN. sanctificare tua benedictione digneris, eumque in similitu- dinem columbze pacem simpli~ populo subdito citatis sibi P Liber Regalis, p. 19; Ordo Romanus, apud Hittorp. p. 149. VOL. 11. Z 998 thy servant V., that he may minister peace unto his people, and imitate Aaron in thy ser- vice; that he may attain the perfection of government in counsel and judgment, through Christ Jesus our Lord. Amen4.” This prayer being ended, the choir sing, ‘‘ Zadok the priest, and Nathan the prophet, anoint- And all the people rejoiced and said: God ed Solomon king. save the king. Long live the king. May the king live for ever. Amen. Hallelujah *.” In the mean time, the king . having been disrobed of his crimson robes, and having taken off his cap of state, goes before the altar... The king sits down in his chair placed in the midst of the area over against the altar... The Dean the ampulla and spoon from off the of Westminster taking altar, holdeth them ready, pour- ing some of the holy oil into the spoon, and with it the Archbishop anointeth the king in the form of a cross, on the crown of the head, and on the i of both the hands, pi aie Benediction and Coronation of Kings. CHAP. XVII. preestare, et exempla Aaron in Dei servitio diligenter imitari, regnique fastigia in consillis scientize et zequitate judicil semper assequi.. . Per Chris- tum Dominum nostrum §.” Choro interim concinente Antiphonam ‘‘ Unxerunt Solo- monem Sadoc_ sacerdos, et Nathan propheta, regem; et accedentes leeti dixerunt, Vivat Rex. Vivat Rex. Vivat Rex in zeternum. Domine, in virtute tua letificetur Rex *.” Finitis orationibus _istis surgat princeps et resideat in preedicta cathedra, coram me- tropolitano vel episcopo modo quo preelibatum est. In qua cathedra princeps paululum quiescens iterato resurgat et vadat ad altare, deponatque ibi vestes suas preter tunicam . Tune vero a metropolitano vel epis- copo . sericam et camisiam " . . Manus principis oleo inungantur. Dicente metro- politano vel episcopo oratio- nem. 4 Coron. Geo. III. A dif- ferent prayer was used before the anointing at the coronation of William IV. * Coron. Will. IV. * Liber Regalis, p. 19, 20; Coronatio Aithelredi, p. τ Ordo ad Benedicendum Reges Francorum, Martene, tom. iii. p- 194. There is a different preface in the Ordo Romanus, Hittorp. p. 150. t Liber Regalis, p. 21; Co- ronatio Authelredi, p.4; Reg. Francorum, Mart. iii. 194. u Liber Regalis, p. 20; Co- ron. Regis Richardi, μεν “Mar- tene, ill. 189. " cHAP. xvil. Benediction and Coronation of Kings. “* Be thou anointed with holy oil, as kings, priests, and pro- phets were anointed: And as Solomon was anointed king by Zadok the priest and Nathan the prophet, so be you anoint- ed, blessed, and consecrated king over this people, whom the Lord your God hath given you to rule and govern. In the name of the Father, and of the Son, and of the Holy Ghost. Amen ’.” Then the Dean of West- minster layeth the ampulla and spoon upon the altar, and the king kneeleth down at the faldstool; and the Archbishop . . Saith this prayer or bless- ing over him: “Our Lord Jesus Christ, the Son of God, who by his Father was anointed with the oil of gladness above his fel- lows, by his holy anointing pour down upon your head and heart the blessing of the Holy Ghost, and prosper the works of your hands; that by the assistance of his heavenly grace you may preserve the people committed to your charge in wealth, peace, and godliness ; and after a long and glorious course of ruling this temporal kingdom wisely, justly, and 359 ““Ungantur manus iste de oleo sanctificato unde uncti fuerunt reges et prophetee, et sicut unxit Samuel David in regem ; ut sis benedictus et con- stitutus Rex in regno isto super populum istum quem Dominus Deus tuus dedit tibi ad regen- dum et gubernandum™. Quod ipse preestare dignetur qui cum Patre et Spiritu Sancto vivit et regnat Deus per omnia szcula seculorum. Amen.” Rege igitur sic uncto, con- nectantur ansulz aperturarum propter unctionem ab abbate Westm. vel vice ejus gerente. Et dicantur a metropolitano vel episcopo sequentes orationes *. * Deus Dei filius, Jesus Christus, Dominus noster, quia Patre oleo exultationis unctus est prze participibus ejus, ipse per preesentem sacri unguenti infusionem, spiritus Paracliti super caput tuum _ infundat, benedictionem eandemque us- que ad interiora cordis tui pene- trare faciat, quatinus hoc visi- bili et tractabili dono invisibilia percipere, et temporali regno justis moderaminibus executo, seternaliter cum eo regnare me- rearis, qui solus sine peccato Rex regum vivit, et gloriatur ¥ Coron, Will ky. ~ Liber Regalis, p., 20; Ordo Romanus, Hittorp. p. Z 149. * Liber Regalis, p. 23. 340 religiously, you may at last be made partaker of an eternal kingdom, through the merits of Jesus Christ our Lord. Amen.” The king arises and _ sits down again in his chair, when the Dean of Westminster will invest His Majesty with the the Archbishop saying this prayer :— “0 God, the King of kings and Lord of lords, by whom Supertunica? ; kings reign and princes decree justice, vouchsafe, we beseeeh thee, in thy favour to bless this kingly ornament, and grant that thy servant N., who shall wear it, may shine in thy sight with the ornament of a good life and holy actions; and after this life ended, he may for ever enjoy that life and glory which hath no end, through Jesus Christ our Lord. Amen ?.” The spurs are brought from the altar by the Dean of West- minster, and delivered to a Nobleman thereto appointed by the king, who, kneeling down, presents them to him, and forthwith sends them back Y Coron. Will. IV. 2 Coron. Will. IV. = Coron: Geo. Ὁ Liber Regalis, p. 23; Ordo Romanus, Hittorp. p. 150; Ordo ad Benedicendum Benediction and Coronation of Kings. CHAP. XVII. cum Deo Patre et Spiritu Sancto in szecula seeculorum. Amen ἢ." Post hzec induatur sindonis colobio ad modum dalmaticze formato, capite amictu operto propter unctionem °. A metropolitano vel episcopo benedicantur regalia ornamenta. ‘‘Dominus Rex regum, et Dominus per quem reges regnant et legum conditores jura decernunt, dig- nare propitius benedicere hoc regale ornamentum, et preesta dominantium, ut famulus tuus Rex noster qui illud portaturus est, or- namento bonorum tuorum et in con- spectu tuo fulgeat, et post tem- poralem vitam zternam gloriam quze tempus non habet sine fine possideat. Per 4.” Preefatus Rex a Westm. ab- bate vel alio loco ipsius ut preehabitum est, induetur vesti- mentis. sanctarum actionum Et prius induetur su- per predictum colobium tunica longa et talari intexta magnis imaginibus aureis ante et Reg. Francorum, Martene, tom. 11. p. 194. ° Liber Regalis, p. 24; Co- ron. Richardi Regis, Martene, iii. 189. ἃ Liber Regalis, p. 25. cuap. xvit. Benediction and Coronation of Kings. ‘hen’. the the sword on the altar, saith the to the altar. Archbishop... . laying following prayer :— ‘‘ Hear our prayers, O Lord, we beseech thee, and so direct and support thy servant, JN. that he may not bear the sword in vain; but may use it as the minister of God for the terror and punishment of evil-doers, and for the protection and en- couragement of those that do well, through Jesus Christ our Lord. Amen °.” Then the Archbishop takes the sword from off the altar, and (the Bishops assisting and going along with him) delivers it into the king’s right hand, and he holding it, the Archbishop saith :— ** Receive this kingly sword, brought now from the altar of God, and delivered to you by the hands of us, the Bishops and servants of God, though unworthy. With this sword do justice, stop the growth of ini- quity, protect the holy Church of God, help and defend widows and orphans, restore the things that are gone to decay, main- tain the things that are re- stored, punish and reform what € Coron. Will. IV. f Liber Regalis, p. 25. & Liber Regalis, p. 25. 341 retro, simul caligis sandariis et calcaribus tibiis ejus et pedibus coaptatis.» Tunc sequetur bene- Oratio ἧ. “ Exaudi, Domine, preces dictio ensis. nostras, et hunc ensem quo hic famulus tuus N. se circumcingi desiderat, majestatis tuze dex- tera benedicere et sanctificare dignare, quatinus defensio at- que protectio possit esse eccle- siarum, viduarum,.. . aliisque insidiantibus sit pavor, terror, et formido. Per 8.” Postea ab episcopis ensem accipiat . . . dicente metropoli- tano®: ** Accipe gladium per manus episcoporum licet indignas vice tamen et auctoritate sanctorum apostolorum consecratas [10] . ut per eundem vim eequitatis exerceas, regaliter impositum. . molem jniquitatis potenter de- struas, et sanctam Dei eccle- siam ejusque fideles propug- nando protegas. ... viduas et pupillos clementer adjuves ac defendas, desolata restaures, re- staurata conserves . . quatinus h Liber Regalis, p. 26; Co- ron. Richardi Regis, Martene, ili, 189. 342 is amiss, and confirm what is in good order: that doing these things, you may be glorious in and so faithfully serve our Lord Jesus Christ in all virtue, this life, that you may reign for ever with him in the life which is to come. Ameni,” The Dean of Westminster takes the armill,... puts it about His Majesty’s neck, ... the Archbishop saying : ** Receive the armill of sin- cerity and wisdom, as a token of God’s embracing, whereby all thy works may be defended against thine enemies, both bodily and ghostly, through Jesus Christ our Lord 3.” Then the king... going to the altar, offers the sword there in the scabbard, and then re- turns and sits down;... and the chief peer, or he to whom His Majesty shall vouchsafe that honour, offereth the price of it, and having thus redeemed it, .. . draweth it out of the scab- bard, and carries it naked before His Majesty during the rest of the solemnity *. Then the king arising, the robe royal . . . is put upon the Benediction and Coronation of Kings. CHAP. XVII. hee in agendo virtutum tri- umpho gloriosus, cum mundi Salvatore cujus typum geris sine fine merearis regnare. Qui cum Patre et Spiritu Sancto vivit et regnat Deus. Per omnia szecula!.”’ Accinctus autem ense simili- ter armillas accipiat, dicente metropolitano : ‘* Accipe armillas sinceritatis et sapientiz, Divinaeque cir- cumdationis indicium, quibus intelligas omnes operationes tuas contra hostes visibiles et invisibiles posse esse munitas. Per™,% Deinde accipiat ensem unde accinctus fuerat, et eum super altare Deo offerat. Quem co- mes aliis superior redimet, et redemptum ante dictum regem deferet nudum. Cujus ensis precium dicto altari pertinet °. Deinde pallio regali indu- etur°®, quod quidem pallium 1 Coron. Will. IV. ) Coron, Geo. III. K Coron. Will. IV. ' Liber Regalis, p- 26; Ordo Romanus, Hittorp. p. 150. m Liber Regalis, p. 27. n Liber Regalis, p. 31. ° Liber Regalis, p. 28 ; Co- ronatio Richardi, Martene, iii. 139; cHaP. xvil. Benediction and Coronation of Kings. king.... Then the orb with the cross is brought from the altar by the Dean of West- minster, and delivered into the king’s hand by the Archbishop, pronouncing this blessing :— ** Receive this imperial robe and orb....And when you see this orb set under the cross, remember that the whole world is subject to the power and em- pire of Christ our Redeemer: for he is the Prince of the kings of the earth; King of kings, and Lord of lords: so that no man can reign happily who derives not his authority from him, and directs not all his actions according to his laws P.”” The master of the Jewel- house delivers the ring to the Archbishop, by whom it is con- secrated in these words :-— * Bless, O Lord, and sanc- tify this ring; that thy servant wearing it may he sealed with the ring of faith, and by the power of the Highest be pre- served from sin: and let all the blessings which are found in holy Scripture plentifully de- scend upon him, that whatso- ever he shall sanctify may be holy, and whatsoever he bless- eth may be blessed. Amen.” 949 quadrum est et aquilis aureis per totum contextum. Et di- cat metropolitanus vel epi- scopus : “‘Accipe pallium quatuor initiis formatum, per quod in- telligas quatuor mundi partes Divine potestati esse subjectas, nec quemquam posse feliciter regnare in terris nisi cul potes- tas regnandi fuerit collata de r?? coelis *, Benedictio annuli. ** Benedic, Domine, et sanc- tifica annulum istum et mitte super eum septiformem Spiri- tum tuum, quo famulus tuus fidei sub- arrhatus virtute Altissimi sine eo fruens annulo peceato custodiatur, et omnes benedictiones que in scripturis Divinis reperiuntur super eum copiose descendant, ut que- cumque sanctificaverit sanctifi- cata permaneant, et quzcum- P Coron. Will. IV. 4 Coron. Geo. III. " Liber Regalis, p. 28. 344 Then the Archbishop puts it on the fourth finger of His Majesty’s right hand, saying, “Receive this ring, the en- sign of kingly dignity, and of defence of the Catholic faith; and as you are this day solemn- ly invested in the government of this earthly kingdom, so may you be sealed with that spirit of promise, which is the earnest of an heavenly inherit- ance, and reign with Him who is the blessed and only poten- tate, to whom be glory for ever and ever. Amen §.” Then the Dean of West- minster brings the sceptre and rod to the Archbishop, .. . and the gloves being put on, the Archbishop delivers the sceptre with the cross into the king’s right hand, saying: ‘‘ Receive the royal sceptre, the ensign of kingly power and justice τον And then he delivers the rod with the dove into the king’s left hand, and saith : §. Coron, Walled. * Coron. Will. IV. " Liber Regalis, p. 30. ’ Liber Regalis, p. 31; Ordo Romanus, Hittorp. p. 150. “ Liber Regalis, p. 31; Co- ronatio Richardi Regis, Mar- tene, iii. 190. Benediction and Coronation of Kings. CHAP. XvIt. que benedixerit spirituali bene- dictione benedicantur ".” Deinde detur ei annulus a metropolitano vel episcopo di- cente : ‘‘ Accipe regize dignitatis an- nulum, et per hunc in te Ca- tholice fidei signaculum, qua- tinus ut hodie ornaris capud et princeps regni ac populi, ita per- severes auctor ac stabilitor Christianitatis et Christiane fi- dei, ut felix in opere lucuples in fide cum Rege regum glorieris, cui est honor et gloria per zterna szecula szeculorum. Amen ’,” Deinde dabitur ei sceptrum in manu dextera”, quod quidem sceptrum aureum est, in cujus summitate crux parva colloca- tur, prius chirothecis de regali- bus manibus ejus applicatis, a metropolitano vel episcopo di- cente: “* Accipe sceptrum regize po- testatis insigne, virgam scilicet regni rectam, virgam virtutis *.” Postmodum tradatur ei vir- ga in manu sinistraY. Que quidem virga est habens in * Liber Regalis, p. 32; Co- ronatio Aithelredi, p. 7; Ordo ad Benedicendum Reg. France. Martene, iii. 195. Y Liber Regalis, p. 33; Co- ronatio Richardi, Martene, iii. 190. cHap. xvit. Benediction and Coronation of Kings. “Receive the rod of equity and mercy. . - - Be so merciful that you be not too remiss ; so execute justice that you forget not mercy. Judge with right- eousness, and reprove with equity, and accept no man’s person. Abase the proud, and lift up the lowly ; punish the wicked, protect and cherish the just, and lead your people in the way wherein they should go; thus in all things follow- ing his great and holy example, of whom the prophet David said, ‘ Thou lovest righteous- ness and hatest iniquity; the sceptre of thy kingdom is a right sceptre ;’ even Jesus Christ our Lord. Amen ”.” 345 summitate columbam auream, a metropolitano vel episcopo di- cente : ‘“‘Accipe virgam virtutis at- que zequitatis, qua intelligas te mulcere pios et terrere repro- bos. sisque manum porrige, disper- dasque Errantes viam doce, lap- et releves humiles, ut aperiat tibi ostium superbos Jesus Christus Dominus noster . ut in omnibus sequi me- rearis eum de quo propheta David cecinit, ‘ Sedes tua Deus in seeculum szculi, virga recta est virga regni tui;’ et imitare ipsum qui dicit, ‘ Diligas jus- titiam et odio habens iniquita- tem, propterea unxit te Deus Deus tuus oleo letitiz,’ ad exemplum illius quem, &c... Jesum Christum Dominum nos- frum ἃ." THE CORONATION. The Archbishop, standing before the altar, taketh the crown into his hands, and, lay- ing it again before him upon the altar, saith, “OQ God, who crownest thy faithful servants with mercy and loving-kindness; Look down upon this thy servant Ν., our Deinde imponatur corona ca- piti dicti regis a metropolitano sive episcopo dicente °, ‘Coronet te Deus corona glo- rize atque justitiee . . et multi- plici bonorum operum fructu .. Benedic hunc famulum tuum NV. 2 Coron. Will. IV. a Liber Regalis, p. 33; Co- ronat. Athelredi, p. 8; Ordo Romanus, p. 151; Ordo ad Benedicendum Reg. Franco- rum, Martene, ili. 195. b Liber Regalis, p. 29; Co- ron. Richardi, Martene, 111. 190. 346 king, who now in lowly de- votion boweth his head to thy Divine Majesty ; and as thou dost this day set a crown of pure gold upon his head, so enrich his royal heart with thy heavenly grace; and crown him with all princely virtues which may adorn the high station wherein thou hast placed him, through Jesus Christ our Lord, to whom be honour and glory and Amen *.” The king, sitting down in St. Edward’s chair, . . the Arch- bishop reverently putteth the crown upon the king’s head... The people, with loud and re- peated shouts, cry, ‘‘ God save the king.” The Archbishop goeth on and saith: : ‘Be strong and of a good for ever ever. courage: observe the com- mandments of God, and walk in his holy ways: fight the good fight of faith, and lay hold on eternal life; that in this world you may be crowned with success and honour, and when you have finished your course, receive a crown of right- eousness, which God, the right- eous Judge, shall give you in that day. Amen 4.” Benediction and Ooronation of Kings. CHAP. XVII. tibi capud suum inclinantem, et prolixa sanitate, et prospera felicitate eum conserva.... Tribue ei queesumus, Domine, divitias gratia tuze, comple in bonis desiderium ejus, corona eum in misericordia tua, tibique Domino pia devotione jugiter famuletur. Per Dominum nos- trum.s.”” Postea cantetur hee anti- phona. ‘* Confortare et esto vir, et observa mandata Domini Dei tui ut ambules in viis ejus, et custodias ceremonias ejus et preecepta ejus et testimonia et judicia, et quocumque te verte- ris confirmet te Deus. Deus regit me et nihil, etce.?” © Coron. Will. IV. ¢ Coron. Will. IV. © Liber Regalis, p. 29 ; Co- ron. Aithelredi, p. 6, 7; Ordo ad Benedic. Reg. Francorum, Martene, ili. 195. f Liber Regalis, p. 29. cHap. xvit. Benediction and Coronation of Kings. The choir singeth an anthem. The Bible is presented to the king 8, The Archbishop blesseth him. ‘*The Lord bless and keep you: the Lord make the light of his countenance to shine for solemnly ever upon you, and be gracious unto you. The Lord protect you in all your ways, preserve you from every evil thing, and prosper you in every thing The Lord give you a faithful senate, wise and good. Amen. upright counsellors and magis- . . a pious, and learned, and useful clergy ; an honest, industrious, and obedient com- monalty. Amen... May you be reverenced and beloved by . May he bless you with all temporal and spiritual happiness in this world, and crown you with glory and immortality in the world to come. Amen. And the same Lord God Almighty grant that the clergy and nobles,... and together with them all the people, . trates, all your subjects. . .. may by the merciful superintend- ing of the Divine Providence, and the vigilant care of our gracious Sovereign, continually enjoy peace, plenty, and pros- perity >.” 347 Tune dicatur super eum be- nedictio. ““ Benedicat tibi Dominus, custodiatque te, et sicut te voluit super populum suum esse regem, ita in presenti szeculo felicem, et cterne felicitatis tribuat esse consortem. Amen. Clerum ac populum quem sua voluit opitulatione tua sanctione congregari, sua dispensatione et tua administratione per diu- turna tempora faciat feliciter gubernari. Amen. Quatinus Divinis monitis parentes, ad- versantibus omnibus carentes, bonis omnibus exuberantes, tuo imperio fideli amore ob- sequentes, et in presenti sz- culo pacis tranquillitate fruan- tur, et tecum eternorum civium mereantur. consortio _potirl ij. Amen}, = Coron. Will. IV. " Coron, Will. IV. ' Liber Regalis, p. 34; Co- ronatio Atthelredi, p. 10; Ordo Romanus, Hittorp. p. 151. 348 Then the choir begins to sing the Ze Deum ; and the king... is lifted up into his threne by the Archbishop and Bishops, and other peers of the king- dom/; .. and the Archbishop, standing before the king, saith : “Stand firm and hold fast from henceforth the seat and state of royal and imperial dignity which is this day de- livered unto you in the name and by the authority of Al- mighty God, and by the hands of us, the Bishops and servants of God, though unworthy : and as you see us to approach nearer to God’s altar, so vouch- the more to continue to us your royal favour and protection. And the Lord Ged Almighty, whose and the stewards of his mysteries, esta- safe graciously ministers we are, blish your throne in righteous- ness, that it may stand fast for evermore, like as the sun be- fore him, and as the faithful witness in heaven. Amen *.” The exhortation being ended, all the peers then present do their homage publicly and Benediction and Coronation of Kings. cua. xvit. Coronatus autem rex et re- galibus prius indutus... os- culabitur episcopos, a quibus vero et etiam aliis regni pro- ceribus ducetur honorifice ad regale solium, choro cantante Quo hympno ad finem perducto, “Te Deum Laudamus!.” dicat consecrans regem, ** Sta, et retine amodo locum quem hucusque paterna suc- tenuisti hezereditario tibi delegatum per auctoritatem Dei omnipotentis cessione judicio, et praesentem traditionem nos- tram et omnium episcoporum czeterorumque Dei servorum. Et quanto clerum sacris altari- bus propinquiorem perspicis, tanto ei potiorem in locis con- gruis honorem impendere me- mineris, quatinus Mediator Dei et hominum, te mediatorem cleri et plebis in hoc regni solio confirmet, et in regnum eeter- num reegnare faciat Jesus Chris- tus Dominus noster™.” Rege itaque in solio suo tali- ter collocato pares regni dictum regem undique circumstantes 1 Coron. Will. IV. K Coron. Will. IV. ' Liber Regalis, p. 35 ; Co- ronatio Aithelredi, p. 1; Ordo Romanus, Hittorp. τα 5 Ordo δὰ Benedic. Reg. Fran- corum, Martene, iii. 193. ™ Liber Regalis, p. 85 ; Ordo Romanus, Hittorp. p. 151; Coronatio AXthelredi, p. 10; Ordo ad Benedic. Reg. Fran- corum, Martene, iii. 197. cHap. xvil. Benediction and Coronation of Kings. solemnly unto the king upon the theatre. .. . The peers one by one, ... stretching forth their hands, touch the crown on His Majesty’s head, as pro- mising by that ceremony to be ever ready to support it with all their power. ... The king delivers his sceptre with . and the rod with the dove, to some one near to the blood-royal ἢ. the cross to.. 949 manibus palam extensis in signum fidelitatis offerent se ad dicti regis et dictae coronz sustentationem, et illi preecipue qui stirpe regali sunt propin- quiores in sustentationem co- ronz, sceptri, et virgze, regios labores alleviabunt, facto prius dicto regi ab omnibus proceri- bus regni tunc presentibus publice super dictum pulpitum homagio °. THE QUEEN’S CORONATION. The queen ariseth, and goeth to the steps of the altar, sup- ported by two Bishops, and there kneeleth down, whilst the Archbishop saith the following prayer :— * Almighty God, the foun- tain of all goodness, give ear, we beseech thee, to our prayers, and multiply upon this thy servant, whom in thy name, with all humble devotion, we consecrate our queen : thy blessings defend her evermore from all dangers, ghostly and bodily : make her ἃ great example of virtue and piety, and a blessing to this king- dom, through Jesus Christ our . - Subsequetur regina, quam reverenter sustentabunt hine inde duo episcopi ad hoc per regem assignati.... Et in in- troitu ecclesiz super reginam coronandam dicetur a metro- politano vel episcopo hee ora- fio P : “* Omnipotens _sempiterne Deus,fons et origo totius boni- tatis, qui foeminei sexus fragili- tatem nequaquam reprobando avertis ..: respice queesumus ad preces humilitatis nostre, et super hanc famulam N. quam supplici devotione in reginam eligimus benedictionum tuarum dona multiplica... quatinus . . . gratulari mereatur, ad de- corem totius regni, statumque sanctz Dei ecclesiz regendum. "Coron. Will Vi. ° Liber Regalis, p. 46, al. 36. P Liber Regalis, p. 48, al. 38. 900 Lord, who liveth and reigneth with thee, O Father, in the unity of the Holy Spirit, world without end. Amen 4%,” This prayer being ended, the queen ariseth and cometh to the place of her anointing... . And standing there, the chief lady that attends her, takes off her circle of gold, and she kneeleth down. .. . The Arch- bishop poureth the holy oil upon the crown of her head, saying these words: ‘In the name of the Father, and of the Son, and of the Holy Ghost: let the anointing with this oil increase your honour, and the grace of God’s Holy Spirit es- tablish you for ever and ever. Amen'’,” After the anointing the Arch- bishop saith this prayer : — “Ὁ most merciful God, pour out abundantly thy grace and blessing upon this thy ser- vant queen N., that as by our office and ministry she is this day anointed and solemnly consecrated our queen; so being sanctified by thy Holy Spirit, she may continue thy faithful and de- vout servant unto her life’s Benediction and Coronation of Kings. cHaP. xvii. Per Christum Dominum nos- trum §,” Terminata autem hac ora- tione eriget se regina et genu- flectet, super cujus verticem ef- fundetur oleum sanctum in mo- dum crucis... Ad utramque unctionem tam capitis quam pectoris dicetur a pontifice con- secrante, ‘‘In nomine Patris et ἘΠῚ et Spiritus Sancti. Amen. Prosit tibi hee unc- tio.” Circulo quam in capite gestaverat prius deposito. Tunc subjungitur oratio: “ Omnipotens sempiterne Deus, affluentem spiritum tuze benedictionis super famulam tuam nobis orantibus propi- ut que per impositionem tiatus infunde, manus nostrz hodie regina instituitur, sancti- ficatione tua digna et electa permaneat, ut nunquam post- modum de tua gratia separetur indigna, Per Dominum ”.” * Coron. Will. IV. * ‘Coron. Willy δ Liber Regalis, p. 49, al. 39. p. 67, al. 57; Ordo Ro- manus, apud Hittorp. p. 152. * Liber Regalis, p. 50, al. 40; Coronatio ®thelredi, p. 12; Ordo ad Benedic. Reg. Franc., Mart. ii. 197. ἃ Liber Regalis, p. 50, al. 40. 69 ; Ordo ad Benedic. Reg. Francorum, Martene, 111. 197. cHap. xvit. Benediction and Coronation of Kings. end, through Jesus Christ our Lord. Amen.” The Archbishop receiveth the queen’s ring, and putteth it upon... her right hand, say- ing :— ‘‘ Receive this ring, the seal of a sincere faith; and God, to whom belongeth all power and dignity, prosper you in this your honour, and grant you therein long to continue, fearing him always, and always doing such things as shall please him, through Jesus Christ our Lord. Amen δ. The Archbishop taketh the crown... and setteth it upon the queen’s head, saying :-— “ Receive the crown of glory, honour, and joy; and God, the crown of the faithful, who by our episcopal hands (though unworthy) doth this day set a crown of pure gold upon your head, enrich your royal heart with his abundant grace, and crown you with all princely virtues in this life, and with an everlasting crown of glory in the life which is to come, through Jesus Christ our Lord. Amen *.” 351 Deinde detur ei annulus a consecrante dicente : “ Accipe annulum fidei, sig- naculum sinceritatis quo possis omnes heereticas pravitates de- vitare, et barbaras gentes vir- tute Dei premere, et ad agniti- onem veritatis advocare °.” Postea debet archiepiscopus vel episcopus capiti reginz apponere (coronam) dicens: “Accipe coronam gloriz, honorem jocunditatis, ut splen- dida fulgeas et eterna exulta- tione coroneris? . . . Accipe coronam regalis excellentia, quze licet ab indignis episco- palibus tamen manibus capiti tuo imponitur. . . quatinus post occasum hujus seeculi cum pru- dentibus perenni Domino nostro Jesu Christo digne et laudabiliter occurrens regiam ccelestis aulze virginibus sponso merearis ingredi januam .. .*. ¥ Coron. Will. IV. * Coron. Will. IV. x Coron. Will. IV. y Liber Regalis, p. 50, al. 40; Coronatio FEthelredi, p. 13; Ordo ad Benedic. Reg. Francorum, Martene, ili. 197. z Liber Regalis, p. 50, al. 40. 70; Ordo ad Benedic. Reg. Francorum, Martene, iil. 198. @ Liber Regalis, p. 50, al. 40.70; Ordo Romanus, Hit- torp. p. 152. 352 The Archbishop putteth the sceptre into the queen’s right hand, and the ivory rod with the dove into her left hand, and sayeth this prayer :-— “Ὁ Lord, the giver of all perfection, grant unto this thy servant N. our queen, that by the powerful and mild influence of her piety and virtue, she may adorn the high dignity which she hath _ obtained, through Jesus Christ our Lord. Amen °.” An anthem. ... The queen ariseth and goeth from the altar, supported by her two Bishops, and so up to the the- atre. And as she passeth by the king on his throne, she boweth herself reverently to His Majesty, and then is con- ducted to her own throne °. Benediction and Coronation of Kings. CHAP. XVII. Et tradendo οἱ sceptrum in dextram et virgam in sinistram dicit hanc orationem : “Omnium Domine Fons bonorum, et cunctorum Dator perfectorum, tribue famuleze tuze N. adeptam bene regere dig- nitatem, et a te 5101 przestitam bonis operibus corroborare glo- riam. Per Dominum 4.” Coronata autem regina a predictis duobus_ episcopis honorifice ducetur ad solium suum sibi ex parte regis sinistra preparatum ... Regina vero ad preedictum solium veniens ante ejus ascensum modicum regi inclinabit, ejus majestatem ut decet adorando °. COMMUNION OFFICE RESUMED. Their majesties go towards the altar. .. During their pro- gress this anthem is sung... . On the king’s approaching the altar, he receives from one of the Bishops bread and wine, which he offers, and the queen > Coron. Will. IV. © Coron. Will. TV. d Liber Regalis, p. 50, al. 40. 70; Coronatio AXthelredi, Ῥ. 13; Ordo ad Benedicendum Dum _ canitur offertorium, precedent rex et regina de soliis suis coronati ad altare, dictusque rex manibus me- tropolitani . . . oblationem panis et vini imitando Melchi- sedech imponet. Deinde offeret Reg. Francorum, Martene, iii. 198. 6 Liber Regalis, p. 52, al. 42. cHap. xvil. Benediction and Coronation of Kings. in like manner. They then knee] while the following prayer is said by the Archbishop: “ς Bless, O Lord, we beseech thee ” (as afterwards) ¢. The Lord Great Chamberlain delivers unto the king another wedge, called the mark of gold . . which is received by the Archbishop. ** Bless, O Lord, we beseech thee, these thy gifts, and sanc- tify them unto this holy use ; that by them we may be made partakers of the body and blood of thy only begotten Son Jesus Christ. And grant that thy servant N., our dread sove- reign, may be fed thereof unto everlasting life of soul and body, and enabled thereby to dis- charge the duty of his high place and office, whereunto thou hast called him of thy great goodness. Grant this, O Lord, for Jesus Christ’s sake, our Me- diator and Advocate. Amen §.” ** Almighty God, give thee of the dew of heaven and of the fat of the earth, and abundance Let the nations serve thee and the tribes worship thee, and let him be blessed that blesseth thee ; and God shall be thy helper ®.” of corn and wine. > 300 marcam auri, et postea regina offeret oblationem suam, et Capite regis ante altare pau- lulum inclinato dicat Pontifex qui celebrat missam Orationes sequentes }, Secretum. ** Munera, Domine, queesu- mus oblata sanctifica, ut et nobis Unigeniti tui corpus et sanguis fiat, et famulo tuo regi nostro N. ad optinendam anime cor- porisque salutem, et ad pera- gendum injunctum officium te largiente usquequaque profi- ciant. Per eundem Domi- num §,” *“*Omnipotens Deus det tibi de rore cceli et de pinguedine terree abundantiam frumenti et vini, et serviant tibi populi et ado- rent te tribus, et qui benedixerit tibi benedictionibus repleatur, et Deus erit adjutor tuus}.” f Coron. Geo: LI. . The form was nearly the same in the coronation of William IV. 8 Coron. Will. IV. » Coron. Geo. III. i Liber Regalis, p. 56, al. VOL, II. 46 ; Coronatio Richardi Regis, apud Martene, iii. 190. « Liber Regalis, p.57, al.47. 1 Liber Regalis, p. 56, al. 46; Coron, AXthelredi, p. 11; Pon- tificale LEgberti Eboracensis Aa ‘‘ Almighty God bless thee with the blessing of heaven above, in the mountains and hills, and with the blessings of the earth beneath; with the blessings of corn, and wine, and fruit; and let the blessing of the fathers, Abraham, Isaac, and Jacob, be established upon thee, through Jesus Christ our Lord. Amen”.” “ς Bless, O Lord, the virtuous carriage of this king, and ac- cept the work of his hands; replenish his realm with the blessings of heaven, of the dew of the water, and of the deeps. Let the influence of the sun and moon drop down fatness upon the high mountains, and the clouds rain plenty on the valleys, that the earth may abound with Let the blessings of him that appeared in the all things. bush descend upon his head, and the fulness of his blessings fall on his children and pos- terity. Let his feet be dipped in oil, and his horn exalted as the horn of an unicorn; with which he may scatter his ene- mies from off the face of the earth. The Lord that sitteth in heaven be his defender, for Benediction and Coronation of Kings. CHAP. XVI1. **Omnipotens Dominus be- nedicat [10] coeli desuper in montibus et in benedictionibus collibus, benedictionibus abyssi jacentis deorsum, benedictioni- bus uberum frumentorum et uvarum, pomorumque; bene- dictiones patrum antiquorum, Abraham, Isaac, et Jacob con- fortatze sint super te. Per Do- minum nostrum Jesum Chris- tum.” ‘*Benedic, Domine, fortitudi- nem istius Principis, et opera manuum illius suscipe, et de be- nedictione tua terra ejus de po- mis repleatur, de fructu ceeli et de rore atque abyssi subjacentis, de fructu solis et lunze,de vertice antiquorum montium, de pomis zeternorum collium, et de frugi- bus terre, et de pinguedineejus. Benedictio illius qui apparuit inrubo veniat super capud istius, et plena sit benedictio Domini in filiis ejus, et tingat in oleo pedem suum. Cornua rino- cerontis cornua illius, in ipsis ventilabit gentes usque ad ter- minos terre, quia Ascensor coeli auxiliator suus in eter- num fiat. Per Dominum °.” Archiepiscopi, 187. ™ Coron. Geo. ITI. Ὁ Liber Regalis, Ὁ. 57, al. 47; Pontificale Egberti Ebor. Martene, 11. Archiepiscopi, Martene, iii. 187. ° Liber Regalis, p. 57, al. 47; Pontificale Egberti Ebor. Archiepiscopi, Martene, ili. 187; Coronatio Aithelredi, p. 11. cHap. xvii. Benediction and Coronation of Kings. ever and ever, through Jesus Christ our Lord. Amen?.” Proper preface. ... “Everlasting God: who hast at this time given us thy servant our Sovereign king NV. to be the defender of thy faith and the Protector of thy people, and together with him hast raised up our gracious Queen N. to be a great example and encourager of true religion and piety among us 4.” The Archbishop shall ad- minister the bread, and the dean of Westminster the cup, to the king and queen’. An anthem is sung by the choir. “Ὁ hearken unto the voice of my calling, my King and my God! My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto Thee. For thou Lord wilt bless the righteous ; with thy favour wilt thou compass him as with a shield ‘.” 350 Preefatio. ** AXterne Deus, qui es fons immarcessibilis lucis . . . cujus ineffabilem clementiam votis omnibus exoramus ut famulum tuum NV. quem Regalis digni- tatis fastigio voluisti sublimari, Sapientize czeterarumque vir- tutum ornamentis facias deco- ΤΕΓΙ το ἃ rege quam a regina corpore et sanguine Christi, ad dicta solia redibunt immediate. Quibus in sedibus suis residentibus incipiatur 4 Cantoribus communio: Perceptis tam “* Intellige clamorem meum. Intende voci orationis mea, Rex meus et Deus meus, quo- niam ad te orabo, Domine ".”’ The concluding ceremonies in St. Edward’s chapel, and on leaving the church, are described in the Liber Regalis, and are observed in most parts to the present day. P Coron. Geo. III. 4 Coron. Will. IV. T Coron. Will. IV. 5. Coron. Geo. III. * Liber Regalis, Ὁ. 58, al. 48; Coron. Athelredi, p. 14. " Liber Regalis, p. 60, al. 50, Aa 356 Election and Installation of CHAPTER XVIII. ELECTION AND INSTALLATION OF KNIGHTS OF THE GARTER. Tue election and installation of “Companions” or “ Fellows” (as they are called in the statutes of Henry VIII.) of the military Order of the Garter, being accompanied by religious rites and ceremonies of some antiquity, may, without impropriety, be considered in this place. The military orders of knighthood derive their origin indirectly from the monastic orders. In the twelfth and thirteenth century several monastic orders, of a description previously unknown to the Church, were instituted. These orders, the prin- cipal of which were the Hospitallers of St. John of Jerusalem, the Templars, the Teutonic knights, the knights of Calatrava and Alcantara in Spain, were at once military and monastic. Their members took the monastic vows of poverty, chastity, and obedience ; adopted, to a certain extent, the mo- nastic rules of Benedict or Augustine, and were bound to make war on the infidels*. In general, * See Ashmole’s Institution, of the Garter, chap. ii.; Heliot, &c., of the Most Noble Order Histoire des Ordres Religieuses. Knights of the Garter. 357 each of these orders was governed by its master or superior. Its members wore a peculiar monastic habit, on which the figure of the cross was usually placed ; and it comprised clergy who celebrated offices in its churches, and inferior brethren °. In imitation of the regular military orders, several of which became illustrious for their valour, and for the nobility of their members, the sovereigns of Europe instituted secular military orders or con- fraternities, the members of which were not bound by monastic rules, but by peculiar statutes, including however various religious observances; and they also were distinguished by a certain “ habit,” which seems to have been derived from that of the re- ligious orders of knighthood “. The Order of the Garter, or of St. George, was founded about the middle of the fourteenth century by king Edward III., who constituted himself its “superior” or sovereign, and enacted a body of statutes for its future government‘. The order > The orders of Hospitallers and Templars included knights, clergy, and serving brethren. Meuty., Elist-mcicel.l. χα: § 12; Heliot, Hist. des Or- dres, tom. 11. ch. xiiil.; Mail- lard de Chambure, Régle et Statuts secrets des Templiers, Paris, 1840. It may be re- marked, that several customs of the Inns of court appear to have been derived from the orders of St. John and of the Temple, whom they succeeded in the possession of ‘“* the Tem- ple” in London. Thus the houses where the knights of the order of St. John ordinarily held their meetings were termed “ Auberges”’ inns, the origin probably of our “inns ofcourt.” Heliot, Hist. des Ordres, t. iii. p- 98. The term “ serjeant ” is derived from the ‘ fratres servientes,” or ‘* fréres ser- jans” of the Temple, and of the order of St. John. See Heliot, iii. c. xiii. Maillard de Chambure, whi supra. * Ashmole, Order of the Garter, chap. iii. 4 The Appendix to Ash- mole’s History contains the statutes of the order. Mills, in his History of Chivalry, vol. i. p. 361, remarks the religious 358 Election and Installation of | CHAP. xviII. included, besides the “superior,” twenty-six knights (who were called “ Socii,” Companions or Fellows) ; the same number of canons and clergy, who cele- brated divine offices and rites for the order in its chapel of St. George in Windsor Castle; and an equal number of veteran and superannuated knights, who were supported by the royal bounty, and were bound to attend continually on divine offices. All the members of the order, both laity and clergy, were enjoined by its statutes to wear a peculiar “habit,” i. 6. a mantle which bore for distinction a red cross on a white shield. The mantles of the Companions were of blue cloth; those of the canons and veteran knights, of purple and red respectively ’*. The habit of the knights of St. John of Jerusalem was a black mantle with a white cross. The Tem- plars, who received their rule from the celebrated Bernard, abbot of Clairvaux, adopted, probably in imitation of the Cistercian order, white garments, their mantles bearing a red cross ; while the Teutonic knights wore a black cross on their white mantle ἢ. The form of election and investiture of knights of the Garter includes various ceremonies peculiar to the order, which may be seen in the work of Ash- mole. But there are certain portions of the rite which may be compared with those of the orders of St. John and of the Temple. The ceremonial of knighting does not properly character of the order of the f Heliot, t. iti. p. 114; Ash- Garter, according to its insti- mole, c. iii.; Dugdale’s Mo- tution, and its points of resem- nasticon Anglicanum, by Caley, blance to the religious orders Ellis, and Bandinel, t. vi. p. of knighthood. 786. 814; Natalis Alexander, “ Statuta Ord. apud Ash- Hist. Eccl. t. vi. p. 533. m@le,n. 1-7, CHAP. XVIII. 359 Knights of the Garter. form any part of the rites of the Order of the Garter, inasmuch as the Fellows of the order must, by its statutes, be already knights previously to their election ®°. This rank in chivalry was, during the middle ages, generally conferred with religious rites ; and it appears from the old Pontificals and the Ordo Romanus, that such rites may be traced to the ninth or tenth century". The form of admission to the Order of the Garter begins with the election of the knight in a chapter of the order; and we shall here compare the rites with those of the order of St. John, and of the Temple. OrpDER oF St. GEORGE. Si quis decesserit de preefata comitiva, Superior, seu ejus deputatus ... cunctis soclis. . facti veritatem significare tene- tur. . . . Qui quidem omnes et singuli sic wniti..novem mi- litaris ordinis personas nomina- bunt. ... Ac preedictze et vota per omnes.. denominationis ostendere tenetur (przelatus) Superiori ordinis, qui ipsum eli- gere debet militem seu denun- ciare pro electo, quem pluribus viderit eligentium vocibusabun- dare, &c.} OrpeR ΟΕ St. JoHN OF JERUSALEM. Cum aliquis Hospitalitatis ef- fici voluit, ipse venire debet dominico ante capitulum, et requirere a Magistro, aut ab alio qui tenebit capitulum, so- cietatem domus. Postea vero Magister, aut ille qui tenebit capitulum, quzerere debet a fratribus si recipietur 116. Et si major pars in concordia fuerit, recipiatur *. The same form appears in the Rule of the Knights Tem- plars!. 5. Statuta, art. ii. xviii. h Vide Pontificale Roma- num, commentariis illustratum a Josepho Catalano, ἴ. 1. p. 418, &c. (De Benedictione Novi Militis.) Hittorp. De Divinis Eccl. Cath. Offiens, p. 178. i Statuta, art. xviii. * Modus recipiendi fratres ad Ordinem, apud Dugdale, Mon. Angl. t. vi. p. 795. ' Régle des Templiers per Maillard de Chambure, p. 488. 360 Election and Installation of | CHAP. XVIII. The election was followed in the religious orders of knighthood by the ceremonial of taking the three monastic vows of poverty, chastity, and obe- dience, in presence of the chapter; which were preceded by various exhortations and questions ad- dressed to the postulant by the Superior, with a view to ascertain his fitness for the order. In the Order of the Garter, being a purely military order, this part of the ceremonial was not applicable. The elect knight, however, in a chapter of the order receives investiture with the Garter and George ; and afterwards, previously to the reception of the mantle, makes an oath to observe the statutes of the order". The Templars also made an oath, after their election, and previously to their investiture with the habit of the order, to observe its laws". OrpER oF St. GEORGE. You being chosen to be one of this most noble Order of the Garter, shall promise and swear by the holy evangelists, by you here touched, that wittingly or willingly you shall not break any statute of the said order, or any article in them contained ; the same being agreeable and not repugnant to the laws of Al- mighty God, and the laws of this realm, as far forth as to you belongeth and appertaineth. So God help you, and his holy word °. ORDER OF THE TEMPLE. Encore prometes vos a Dieu et a madame Sainte Marie, que vos tous les jors mes de votre vie les bons us et les bones costumes de notre maison, celes qui i sont, et celes que li maistre et li proudomes (prud- hommes) de la maison i metront Et il doit dire: Oil se Dieu plaist sire. tendrez ? ™ Ashmole, p. 355. " Reégle des Templiers, &c. p. 493. ° Ashmole, Appendix, ἢ. xiii. Knights of the Garter. 361 CHAP. XVIII. This oath, which is administered in the Church, is immediately succeeded by investiture with the habit or mantle of the order, with an exhortation, as was also the custom in the Orders of St. John and the Temple. OrpER OF ST. GEORGE. Whilst the ceremony of in- vestiture with the mantle is performing, the words of ad- monition proper thereunto are pronounced, and are these that follow: ‘Take this mantle of heavenly colour, m sign and token of the most honourable order you have received, and to the increase of your honour, signed and marked as you see with a red scutcheon of our Lord’s cross, to the intent that you being always defended by the virtue and strength thereof, may pass through your enemies, and them also overcome and vanquish, so that at the last, for your worthy and approved acts, you may after this tem- poral chivalry come to eternal triumphs and joys in heaven P.” OrpeER oF St. Joun or JERUSALEM. Venire debet coram illo qui eum debet facere fratrem; et ilie debet ipsum librum ab eo recipere, et sibi dare mantellum, et pariter ei dicere: ‘ Ecce signum crucis, quod vos porta- bitis in hoc mantello, in com- memorationem illius, qui pro salvatione nostra subiit in pa- tibulo crucis mortem, ut Deus propter crucem et propter obe- dientiam, quam vos fecistis, vos protegat et defendat nunc et semper a diabolica potestate. Amen 4,” This part of the ceremonial was succeeded by long exhortations and instructions in the Orders of St. John and the Temple, in reference to the duties of the brethren"; instead of which the book of statutes is delivered to the knights of the Garter*; and the rite concludes with their installation. P Ashmole, p. 357. 4 Dugdale, Monast. Angl. t. vi. p. 796. * Régle des Templiers, p. 494; Hehot, tain 1. * Ashmole, p. 359. 362 Benediction of Military Banners. CHAPTER XIX. BENEDICTION OF MILITARY BANNERS. As the Anglo-Catholic Church declares that “ it is lawful for Christian men, at the commandment of the magistrate, to wear weapons and serve in the wars,” (Art. xxxvil.) and as she prays for the “victory” of the temporal sovereign “over all his enemies,” it is fitting that the sanction of religion should be given in a more especial manner to the military profession, by the benediction and consecra- tion of the ensigns under which armies and their component divisions are marshalled. Hence it has been long customary in England, to consecrate standards and colours previously to their presenta- tion to their respective regiments. This custom may be traced to a considerable antiquity in the western Church (we find no trace of it in the Oriental rituals). A standard was sent by pope Leo III. to the emperor Charlemagne a. Ὁ. 796. The Oriflamme or banner of the abbey of St. Denis was taken by the kings of France, on occasions of great emergency, from the altar of that abbey, and on such occasions it was always consecrated and blessed. Louis VI. received the Oriflamme a. "Ὁ. Benediction of Military Banners. 363 1119 and 1125, and a writer of that period speaks of this as an ancient custom of the French kings. In the Ordo Romanus, taken from manuscripts of about the tenth century, we find the form of con- secrating the banner of a knight, and the same form is comprised in a manuscript Pontifical of Durandus, written about the thirteenth century, and in the Roman Pontifical of later times. The consecration of a knight’s pennon or gonfanon was indeed an essential feature in the solemn religious ceremonial by which he was elevated to the rank of knight- hood in those ages. The consecration of standards for an army or a regiment is merely a different form of the same general idea. The office for the “consecration of regimental standards and colours*” commences with the Lord’s Prayer, after which two collects are repeated, which I shall compare with the form of consecrating a knight’s banner in the ancient Ordo Romanus. Almighty and most merciful Orpo ap armManpuM Eccie- Father, our shield and buckler, our protector and preserver, SIZ DEFENSOREM VEL ALIUM MILITEM. the strength of all that put their trust in thee; with pro- found reverence and humility, and under a deep sense of our unworthiness, but in an entire dependence upon thy com- passion and loving kindness, we prostrate ourselves at thy footstool. Justice and judg- 4 For a correct copy of this office, as at present used, I am indebted to the kindness of the Inprimis benedicat episcopus vexillum ejus hoc modo. Ore- mus. Omnipotens sempiterne De- us, qui es cunctorum benedic- tio et triumphantium fortitudo, respice propitius ad preces hu- militatis nostree, et hoc vexil- lum, quod bellico usui est pre- Chaplain-general of her Ma- jesty’s forces. 364 ment are the habitation of thy seat, and mercy and truth go before thy face. We approach thee, O Father, and pray unto thee for the light of thy counte- nance upon us; and we beseech thee to incline thine ear unto our petition, and to hearken to the voice of our humble supplica- tions. ing upon the standard to be We implore thy bless- presented this day by — to —, and with all lowliness of mind and humility of spirit we now consecrate it in thy holy name, to the cause of peace and happiness, truth and justice, We pray that it may be always borne religion and piety. by this regiment as a token and pledge of their duty, fide- of their loyalty and zeal, their fortitude lity, and honour ; and valour in the service of our most gracious queen; and in the maintenance of our holy religion, our constitution and laws; and we beseech thee, O Father, that it may be as the ensign and banner of their Christian profession ; and that they may put their hope, and trust, and confidence in thee the Lord of hosts, whose aid vain is the help of man. without Finally, we pray that thy servants now before thee, and that all the forces of our queen, throughout her domi- nions, for whom we are also Benediction of Military Banners. CHAP! Six. paratum, ccelesti benedictione sanctifica ; ut contra adversa- rios et rebelles nationes sit validum, tuoque numine cir- cumseptum, sitque inimicis Christiani populi terribile, at- que in te confidentibus soli- damentum et certa fiducia vic- toriz. Tu es namque Deus qui conteris bella, et ccelestis preesidil sperantibus in te pree- stas auxilium, per unicum Fi- lium tuum Dominum nostrum, qui tecum vivit et regnat. Post benedicat lanceam. Domine Deus omnipotens, lux et vita fabricee mundi, qui per manus Tubalcain ad usus hominum fabrilia opera insti- tuisti, respice propitius nostri deprecationem officii ad bene- dicendam hance lanceam mili- taris instrumenti, qui a milite latus Filii tui Domini nostri Jesu Christi, pro nostra salute in cruce pendentis, permisisti lancea perforari ; et per nomen ejusdem Filii tui eam sic con- secrare et benedicere digneris, ut is qui eam tulerit, des ei prosperum signum tuee defen- sionis, sicut dedisti Gedeoni, Sauli, David quoque regi; ut tuis semper fultus auxiliis, con- gaudeat et letetur in te in omnibus prosperitatibus suis. Per eundem Dominum. Deinde lancee, et tenente eum milite alligetur vexillum aspergat eam episcopus aqua CHAP. XIX. bound to offer up prayers and supplications, may follow the example of the devout cen- turion, who, amidst the tu- mult of arms, feared Thee with all his house; and may not, at any time, be led aside from the path of duty: but that in all their words and actions, and in their different ranks and sta- tions, they may continually set Thee before them, and bear in mind the solemn injunction to honour all men, to love the brotherhood, to fear God, and All this we ask through the merits of Jesus Christ our Lord. Amen. honour the queen. Benediction of Military Banners. 365 benedicta, et dicat : Oremus. Inclina, Domine Jesu Salvator omnium, ac redemptor anima- rum, aures tue pietatis ad preces nostre humilitatis, et per interventum B. Michaelis archangeli tui omniumque cee- lestium virtutum, przesta huic viro auxilium dexterze tue, et sicut benedixisti Abraham ad- versum quinque reges tri- umphantem, atque David re- gem in tui nominis laude tri- umphales congressus exercen- tem, ita et hunc benedicere et sanctificare digneris contra hos- tilem rabiem, ob defensionem sanctze ecclesize vexillum istud deferre cupientem, quatenus in nomine tuo fideles, et de- fensores populi Dei illud se- quentes per virtutem sanctze crucis triumphum et victoriam se de hostibus adquisisse le- tentur; qui cum Deo Patre et Spiritu Sancto vivit °. Another prayer follows, which contains petitions for the sovereign. is not always strictly attended to. It may be added, that this form The bishop of Winchester (Dr. Sumner) recently consecrated ban- ners in his diocese with prayers somewhat differing from those of the above formulary. ’ Ordo Romanus, apud Hit- torp. De Officiis Divinis, p. 178; Martene, De Antiquis Ecclesize Ritibus, lib. ii. cap. Xi. 366 Ceremonies on Holy Thursday. CHAPTER XX. CEREMONIES ON HOLY THURSDAY. Tue ancient rites of the “ mandatum” or “ maundy,” on Holy Thursday, or “Coena Domini,” were in remembrance of the humility of our blessed Lord, who on the night that he was betrayed, washed the feet of his disciples. Hence it was customary in many churches to wash the feet of the poor. Am- brose and Bernard speak of this rite as a sort of sacrament*; but it was not originally in use in the Roman church’. It was practised on Holy Thursday in the eighth century, as Alcuin, in his book of offices, gives the form of celebrating the rite®. It also appears in the ancient Ordo Roma- nus*; in the sacramentary of Gregory, published by Pamelius ° ; and in an ancient MS. Pontifical of the English Church, of the tenth century". This rite, ἃ Ambros. de Sacramentis, lib. 111. cap. 1 ; Liber de Myste- riis, cap. vi. ; Bernardus, Sermo in Coena Domini, cui titulus est De Baptismo Sacramenti Altaris, et Ablutione pedum, tom. i. p. 890—892. See also Gavanti, Thesaurus 4 Merati, t.1. p. 429, 430; Du Cange, Glossarium, voce Mandatum. > Ambros. ubi supra. © Alcuin. De Officiis, apud Hittorp. p. 248. 4 Ordo Romanus, apud Hit- torp. p. 68. © Pamelii Liturg. Latin. t. lil. p. 549. f In the British Museum, Tiberius, c. i1., Bede mentions the ablution of feet on Holy Thursday. Vita 5. Cuthberti, 0:19: Ceremonies on Holy Thursday. 367 called mandatum or lavipedium, is also practised in the eastern Church. During the middle ages it was not only customary in monasteries, but with bishops, nobles, and even sovereigns. In England, the rite of the maundy continued to be performed by our sovereigns till the time of James IT., who is said to have been the last sovereign who celebrated this rite in person. Afterwards it was performed in the palace of Whitehall, by the archbishops of York as lord almoners till a. Ὁ. 1731 at least *; but it has since been disused", though several of the minor parts of the office are still retained. In 1572 queen Elizabeth being thirty-nine years old, the feet of thirty-nine poor persons were washed on Maundy Thursday, at the palace of Greenwich, first by the yeomen of the guard, next by the sub- almoner, and afterwards by the queen kneeling ; and certain prayers having been said, clothes, provisions, and money were then distributed to the poor’. According to the ancient rites of the English Church, after vespers or evening prayer was finished, the bishop proceeded to the place where the man- datum was to be performed, and the gospel was read from John xiii. “ And supper being now ended,” &c., comprising the narrative of our Lord’s washing his disciples’ feet. After a collect, the bishop laid aside his garment, and being girded with a linen cloth, & Hone’s Every Day Book, vol. i. p. 400; Gentleman’s Magazine, vol. i. p. 172. h The archives of the Al- monry office having been con- sumed by fire, I have not been able to ascertain the exact pe- riod at which this rite ceased to be practised. The Gentleman’s Magazine for 1754 (p. 188) represents the sub-almoner as distributing alms on Maundy Thursday; but there is no allusion to the washing of feet. ᾿ From an account preserved by Lambarde, and printed in the Archzologia, vol. i. p. 7. 368 Ceremonies on Holy Thursday. CHAP. XX. washed the feet of his attendants, while certain anthems were sung. The office concluded with appropriate collects *. In later ages it became cus- tomary to distribute provisions and money to the poor after the ablution of feet’. The form of maundy at present observed is as follows ™ :—Evening prayer is commenced, in which the proper psalm is Ps. xli. The first lesson is from John xiii., being the gospel of the ancient form. Certain anthems are then sung, during which clothes and money are distributed to the poor; the almoner and his attendants being girded with linen cloths, which were formerly used in the ablution of feet. The second lesson (Matt. xxv. 14—21), and prayers for the sovereign”, succeed ; and the remainder of the evening prayer is read in conclusion. kK « Ad Vesperas in Coena Domini non dicatur Deus in adjutorium &c. ... Expletis omnibus procedit Dominus episcopus cum omni alacritate cum presbyteris et clero si vult ante cibum, vel post cibum, ad locum ubi mandatum perficere vult ... et diaconus imponat evangelium Ante diem festum Paschz, sic ad missam. Lecto evangelio dicit episcopus hanc orationem: ‘ Deus, cujus cce- nam sacratissimam veneramur, ut ea digni inveniamur munda nos queesumus a sordibus pec- catorum, qui ad insinuandum humilitatis nobis exemplum, pedes tuorum dignatus es hodie lavare discipulorum. Qui cum Patre et Spiritu Sancto vivis.’ Data oratione episcopus ponat vestimenta sua, et pre- cinctus lyntheo, preeparet se ad lavandos pedes discipulorum suorum, et primum incipiente pontifice, mutuatim pedes la- vent, et distergant, canentes Antiphonam, Coena facta... Cum aliis antiphonis ad hoc pertinentibus.” Pontificale An- glic. x. seeculi, Mus. Britt. Tiberius, 6. i. 1 Martene, De Antiquis Monachorum Ritibus, p. 395. 398. m The form is preserved in manuscript at the Almonry office. " These prayers are evi- dently of very recent compo- sition ; probably not older than the time at which the ablution of feet ceased to be practised. cHaP. xxI. Perambulations on Rogation Days. 369 CHAPTER ΧΧΙ. PERAMBULATIONS ON THE ROGATION DAYS. I HAVE already (vol. i. chap. ii.) spoken of the an- cient litanies or supplications in general, and of the rogations in particular, which were instituted by Mamertus of Vienne, A. Ὁ. 450, and from which the three days before Ascension day are called Rogation days. The English Church received this custom at an early period, as the second council of Cloveshoe recog- nizes its antiquity *. The service in these perambula- tions or processions originally consisted of psalmody, after which certain lessons and collects were read in the church ἢ. In later times the litanies, comprising invocations of the saints, were also sung in the procession. In the reigns of king Edward VI. and queen Elizabeth, when all other processions were forbidden, the perambulations on Rogation days were allowed to continue, during which Ps. ciil., beginning Benedic anima mea, &c., was to be said ἃ Concil.Cloveshoviense, II. tions of Edmond Grindall, arch- can. 16. bishop of York, a.p. 1571, » See vol. i. p. 303—305. Psalm civ., as well as cili., was e Asin the Processionale ad to be said in the perambula- usum Ecclesiz Sarum. fol. 103. tion. Wilkins, iv. p. 270. d According to the injunc- VOL. i. Bb 370 Perambulations on Rogation Days. and the curate was to deliver an exhortation, for which a form exists in the second book of Homilies entitled, “ An exhortation, to be spoken to such parishes where they use their perambulations in Rogation-week ; for the oversight of the bounds and limits of their town.” On their return to church, the common prayers are to be said; and a homily is provided for each of the three Rogation days*. The objects of the whole office, as stated in the homilies, are principally, to thank God for his benefits, and to pray for seasonable weather for the harvest ; and secondarily, to observe the bounds and limits of parishes‘. * See Injunctions of Eliza- beth, Wilkins, Concilia, tom. iv. p. 184; and the bishop of London’s Directions, in 1560, to the archdeacon of Essex, concerning the perambulations, forbidding surplices, lights, and banners, Wilkins, iv. p. 219. It begins thus: “ Although we be now assembled together, good Christian people, most principally to laud and thank Almighty God for his great benefits, by beholding the fields replenished with all manner of fruit, to the maintenance of our corporal necessities, for our food and sustenance; and partly also to make our humble suits in prayers to his Fatherly Provi- dence, to conserve the same fruits in sending us seasonable weather, whereby we may ga- ther in the said fruits, to that end for which his fatherly goodness hath provided them: yet have we occasion, seconda- rily given us in our walks on those days, to consider the old ancient bounds and limits be- longing to our own township, &c.” An Exhortation, &c. Sermon for Rogation Week, part iv. Consecration of Churches and Cemeteries. 371 CHAP...X XII. CONSECRATION OF CHURCHES AND CEMETERIES. At what period Christian churches were first dedi- cated with special prayers, we are unable to deter- mine; but the custom is certainly as ancient as the beginning of the fourth century. It is mentioned by Eusebius* and Athanasius ἢ. It is also men- tioned by Ambrose ‘, and was doubtless customary in all parts of the Church from that time “, The forms of dedication used in various churches have varied exceedingly in different ages. At the dedication of the Church of the Holy Sepulchre, at Jerusalem, in the reign of Constantine, it appears * Eusebii Vita Constantini, l. iv. c. 41—46; Hist. Eccl. le Sac. 3. » Athanasii Apologia, ii. ad Constantium. ¢ Ambros. Epistola liv. It appears, from what Ambrose says in this place, that it was customary at Rome not to de- dicate churches without placing in them relics of saints; but that at Milan a different custom prevailed. _ »* Bor) the» history’ of «the Consecration of Churches, see Martene, De Antiquis Ecclesize Ritibus, tom. i1.; Bingham, Antiquities, Ὁ. vii.; Van Es- pen, Jus Canon. Univers. pars li, tit. 16; Harington, On the Consecration of Churches (Lon- don, 1844). This latter work, though very useful, from the facts and documents which it comprises, cannot always be depended on, as it refers to many works, the genuineness and antiquity of which are generally denied by learned men. Bb 2 372 Consecration of Churches and Cemeteries. CHAP. XXII. that the rites consisted in the celebration of the holy eucharist, and sermons delivered by many of the bishops assembled for that occasion *. The forms used in the Eastern Church in later ages have been only partially published". In the west, we have ancient forms in the Sacramentary of Gregory by Menard, in the Ordo Romanus, and in Martene. These rites exhibit very great differences. The office of consecration of churches generally used by our bishops, is that which was prepared by the convocation of the clergy in 1712; but each bishop is at liberty to introduce alterations and improvements. Other offices had been employed by different bishops from the period of the Reform- ation. ‘Thus Andrewes, bishop of Winchester, and Laud, archbishop of Canterbury, used one form ὅ: while different rites were prepared by Barlow, bishop of Lincoln", Patrick, bishop of Ely, and King, bishop of London’. The present formulary seems preferable to these. I proceed to trace some resemblances between this rite and more ancient forms of consecration. At the commencement of the office, the bishop and clergy enter the west door, and go in pro- cession to the altar, repeating alternately the twenty- fourth psalm. “The earth is the Lord’s,’ &c. This psalm is prescribed in the Ordo Romanus *, and by © Eusebii Vita Constantini, ubi supra. f Vide Haberti Pontificale Gree. p. 642, &c. 8 See Harineton, On the Consecration of Churches, Ap- pendix. This form is also printed at the end of Bishop Sparrow’s Collection of Arti- cles, &c. h Harington, p. 101. i Tbid. p. 116. * «* Primitus vero ante quam introeat Pontifex ecclesiam, diaconus recludatur in ipsa, et illuminentur duodecim candelez CHAP. xxit. Consecration of Churches and Cemeteries. 373 the Pontifical of Egbert, archbishop of York, 1000 years old', to be sung in procession before entering the church. The bishop, having received the instrument of donation or endowment, makes an address or preface to the congregation, inviting them to pray. Of such prefaces we have many instances in the ancient offices (from MSS. 1000 years old) for consecrating altars, chalices, &."; and in the Ordo Romanus the bishop made an address to the people nearly at the begin- ning of the office’. The prayers which succeed shall be compared with those of the Ordo Romanus. O eternal God, mighty in power, and of majesty incom- prehensible, whom the heaven of heavens cannot contain, much less the walls of temples made with hands... . Vouch- safe, O Lord, to be present with us who are here gathered together. . . to consecrate this place to the honour of thy great name,... dedicating it to thy service, for reading thy holy word, for celebrating thy . - Accept, holy sacraments. . Tu Domine universorum, qui nullam habes indigentiam, voluisti templum tuum fieri in nobis. Conserva domum istam immaculatam in zeternum, Do- mine. . . Deus, quiloca nomini tuo dicanda sanctificas, effunde super hance orationis domum, eratiam tuam, ut ab omnibus hic invocantibus nomen tuum, auxilium tuze misericordize sen- tiatur. Per °. per circuitum ejus, stante Epi- scopo una cum ceetero clero pro foribus ecclesize, et imponente psallendo antiphonam hanc: Tollite portas principes vestras, et elevamini porte eternales. Psal. Domini est terra et ple- nitudo ejus. Et circumeant ecclesiam, eandem antiphonam per singulos versus repetentes.” Ordo Romanus, apud Hittorp. p- 122. 1 Martene, De Antiq. Eccl. Rit. tom. iii. p. 251. See an- other Pontifical of equal anti- quity, p. 244. τὰ Martene, tom. ill. p. 246, 247; Ordo Romanus, ap. Hit- torp. p. 127, 128. 131. 2 Ordo Romanus, ubi supra, Ῥ. 137. ° Ordo Romanus, apud Hit- torp. p. 125. 374 Consecration of Churches and Cemeteries. CHAP. XXII. O Lord, this service at our hands, &c. Regard, O Lord, the sup- plications of thy servants; and grant that whoever shall be dedicated to thee in this house by baptism may be sanctified by the Holy Ghost... and may ever remain in the number of thy faithful and elect chil- dren. Amen. Grant, O Lord, that they who in this place shall... be confirmed by the bishop, may receive such a measure of thy Holy Spirit, that they may... grow in grace unto their lives’ end. Amen. Grant, O Lord, that who- soever shall receive in this place the blessed sacrament of the body and blood of Christ, may come to that holy ordi- nance with faith, charity, and true repentance,...and may obtain remission of their sins, and all other benefits of his passion. Amen.... Grant, we beseech thee, blessed Lord, that whosoever shall draw near unto thee in this place, to give thee thanks, forth thy most worthy praise, to confess their Hi © tO) “See sins unto thee, and to ask P Ordo Romanus, p. 137; Oratio in Dedicat. Baptisterii. Propitiare, Domine, fami- liz tue, et benignus humili- tatis nostrze vota_ sanctifica, et omnes in hoc fonte regene- randos universali adoptione custodi. Per P. Descendat quoque in hane ecclesiam tuam.... Sanctus Spiritus tuus septiformis gratiz ubertate redundans, ut quoties- cunque in hac domo tua sanc- tum nomen tuum fuerit in- vocatum, eorum qui te invoca- verint, a te pio Domino preces exaudiantur “, Tu ergo, Domine, proprio ore tuo hostias super eam (mensam) impositas benedicito, et benedictas suscipito, atque nobis omnibus tribue, ut par- ticipatione earum, vitam ac- quiramus zternam. Per’. Respice, queesumus, de cce- lo, et vide et visita domum istam, ut si quis in ea nomini tuo supplicaverit, libenter ex- audias, et satisfacientibus cle- Hic tibi sa- cerdotes tui sacrificium laudis menter ignoscas. 4 Ordo Romanus, p. 126. τ Ordo Romanus, p. 127. cHAP. xxl. Oonsecration of Churches and Cemeteries. 375 such things as are requisite, . . may do it with such steadfast- ness of faith, and such serious- ness, affection, and devotion of mind, that thou mayest accept their bounden duty and service, ὅτε. O most blessed ϑυίουγ... be present at this time with us also by thy Holy Spirit; and because holiness becometh thine house for ever, sanctify us, we pray thee, that we may be a living temple, holy and ac- ceptable unto thee; and so dwell in our hearts by faith, and possess our souls by thy grace, that nothing which de- fileth may enter into us, &c. Blessed be thy name, O Lord, that it hath pleased thee to put it into the hearts of thy servants to erect this house... Bless, O Lord, them, their fa- milies, and substance, and ac- cept the work of their hand, &e. offerant; hic fidelis populus vota persolvat ; hic peccatorum hic fides onera deponantur : lapsa reparetur, &c.° Habitator sanctarum men- tium Deus, cui anima fidelis hospitium, cui mens pia tem- plum est, tibi preces effundi- mus, tibi supplicamus, ut hane domum tuam quam per in- vocationem nominis tui pio sanctificamus officio, misericor- dia tua et protectione custodias. Dona habitatoribus illius, sa- cerdotibus, clero, atque omni plebi, bone voluntatis studium, et pii operis effectum‘.... Hanc igitur oblationem fa- muli tui vel famule tue ill. quam tibi offerunt, hane dedi- cantes ecclesiam, quzsumus Domine, placatus accipias *. . . At the end of this office, which is accompanied by the morning prayer, the holy eucharist is celebrated. This is also prescribed in the Ordo Romanus“, and 5. Sacramentarium Gallic. Missa in Dedicatione. Mura- tori, Liturgia Romana Vetus, tom. 11. p. 900. t Ordo Romanus, p. 129. ἃ Sacramentarium 1000 an- norum, Martene, De Antiquis Ecclesiz Ritibus, tom. ili. p. 249. (Missa Dedicationis. ) v ‘Celebretur solemniter missa, sicut in sacramentario continetur.” Ordo Romanus, Ρ. 139. 376 Consecration of Churches and Cemeteries. CHAP. XXII. we find it also in the Gallican missal”. It is not necessary to offer any further remarks on this part of the service, which includes a proper collect, epistle, and gospel. In connexion with this subject, it may added, that in the Ordo Romanus and other ancient formularies, we find an office on laying the foundation of a new church*. It has also been customary for some time in the English Church to make this a religious rite, of which psalmody, prayers, and sometimes appropriate addresses, form the constituent parts. The sacred vessels for the sacrament of the eucharist have been occasionally consecrated sepa- rately by our bishops’, but this rite is disused. CONSECRATION OF CEMETERIES. THE consecration of cemeteries is mentioned by Gregory of Tours in the sixth century’; it may probably have been customary in former ages, though not mentioned as distinct from the consecration of churches. There is a form in the ancient Pontifical of Egbert, archbishop of York, which is more than 1000 years old*. In the tenth and following cen- turies this rite is frequently mentioned’. Many ancient forms of consecrating cemeteries have been published by Martene. These forms differ mate- τ Muratori, Lit. Rom. Vet. 4 See Martene, De Antiquis ubi supra. Ecclesize Ritibus, lib. ii. cap. * Ordo Romanus, p. 118. xx. Ordo ¥ Harington, p. 118, 119. > Pontificale Romanum cum * Gregorius Turonensis, De Notis Catalani, tom, ii. p. Gloria Confessorum, cap. 106. 207. cHap. xx. Consecration of Churches and Cemeteries. 377 rially from each other. In all, however, psalms are sung In procession around the cemetery, and ap- propriate prayers conclude the office, as in the form which is generally used in England; in which Psalms xlix. and cxiv. are sung in procession, and are succeeded by collects. 978 Public and Private Penitence. CHAPTER XXIII. PUBLIC AND PRIVATE PENITENCE, ABSOLUTION, AND EXCOMMUNICATION. AccorpD1nG to the form of penance laid before the synod by Edmond Archbishop of Canterbury, a. Ὁ. 1580, the rite began with a sermon referring to the occasion, during which the offender was to stand on a raised platform in a sheet. The preacher was to interrogate the offender whether he confessed his fault, and implored forgiveness with promise of amendment. And in fine he desired the prayers of the people for the penitent *. This form comprises several features of the old rites of public penance on Ash Wednesday, when the bishop, after the penitents had been brought into the church, made a sermon”. The penitents were clad in sackcloth, which had been customary from the times of Cyprian and Tertullian®. The public confession of the penitents formed part of the rites from the earliest period“. Prayers for the penitents 4 Wilkins, Concilia, tom.iv. p. 298. A rite, including pe- nance in a sheet, and public confession, has been continually used by the ecclesiastical courts till recently. ’ See the Form from the Pontifical of Sens, about 600 years old, in Martene, De An- tiq. Eccl. Rit. 1.1 στ vil. Ordo 16. © Martene, lib. 1. 6. vi. art. iv. 4 Bingham, Antiquities, bk. ΣΎ: c. iii. Public and Private Penitence. 379 followed in all the ancient rituals’, according to some of which, the penitents were ejected from the church at this time, and were only admitted again on Holy Thursday, or Cena Domini, when they were publicly reconciled. As to the reconciliation of those who have per- formed penance, it does not seem that there is any special form provided; but that they are to be ad- mitted to the holycommunion. This was originally the only mode of reconciling penitents. With reference to private confession and abso- lution, we find them recommended previously to reception of the eucharist, to persons, whose con- sciences are burdened with grievous sins‘, and to sick persons®. They are also sanctioned by the Canons of 1609". The form of confession and absolution is comprised in the Office for the Visi- tation of the Sick, where it is united with prayer and other forms peculiar to that office. According to the old rituals published by Morinus and Martene, the form of private confession included a profession of faith, of contrition, of forgiveness, with an imposi- tion of some penance; and this was followed in due time by absolution. In later ages absolution was given before the penance was accomplished*. The English Church does not compel her children to private confession of sins to a priest; and leaves them at liberty as to the choice of the minister to whom they may wish to “ open their grief *.” © Martene, ].1. 6. vi. art. vii. cilia, tom. iv. p. 400. f See the first Exhortation 1 Martene, De Antiquis Ec- in the Communion Office. clesiz Ritibus, lib. i. cap. vi. 8. Office for Visitation of the « First Exhortation in Com- Sick. munion Office. h Canon exiii., Wilkins, Con- 380 Public and Private Penitence. CHAP. XXIII. According to the Ordo Romanus' and various manuscript rituals of the ninth or tenth century published by Martene ", the penitent who came to confess his sins, was, after prayer had been made by the priest, seated opposite to him”, and interrogated as to the nature of his sin; the priest reminding him of various offences which he might have committed. In the Exhortation to the Sick in our ritual, the penitential portion commences with an admonition to the work of self-examination and repentance ὃ. Then the priest enquired concerning the faith of the penitent, as in our office. I shall rehearse to you the articles of our faith, that you may know whether you do a Christian man should, or no. Dost thou be- lieve in God the Father AI- mighty, maker of heaven and earth. And in Jesus Christ his only begotten Son our Lord, &c. .. The sick person shall answer, All this I stead- fastly believe P. believe as Interroget eum _ sacerdos, dicens: Credis in Deum Pa- trem, et Filium, et Spiritum Sanctum? esp. poenitens: Credo. Stem: Credis quia istee tres persone, Pater, Filius, et Spiritus Sanctus, unus sit Deus? Resp. Credo. Item: Credis quia in hac ipsa carne in qua modo es resurgere habes, et recipere sive bonum sive malum prout gesseris? esp. Credo 4. ' Ordo Romanus, apud Hit- torp. p. 27—33. m Martene, ubi supra. " This custom is still ob- served in the Eastern church. (Martene, 1. i. c. vi. art. ili:) In the Roman communion the penitent kneels. According to Martene (ibid.) the ancient place of confession was before the altar. This is expressly mentioned in the Ordo Roma- nus, apud Hittorp. p. 28. ο ἐς Forasmuch ‘ass. ΤῸ quire you to examine yourself and your estate both toward God and man; so that, accu- sing and condemning yourself for your own faults, you may find mercy, &c.” Visitation of the Sick. P Visitation of the Sick. 4 Ordo Romanus, apud Hit- torp. p. 28. Martene has pub- cHAP. xxl. Public and Private Penitence. 981 It appears from Martene, that in the middle ages it became customary not only to examine penitents as to their faith, but also as to their knowledge of the Lord’s Prayer"; and, in fact, this rite was made the means of imparting a knowledge of the elements of religion in times when confession became com- pulsory ὃ. After this, the penitent was exhorted to the forgiveness of those who had injured him. Then shall the minister ex- amine him whether he repent him truly of his sins, and be in charity with all the world ; exhorting him to forgive from the bottom of his heart all persons that have offended him; and if he have offended any other, to ask them forgiveness ; and where he hath done any injury or wrong to any man, that he make amends to the uttermost of his power t. Here shall the sick person be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matter ’. Item: Vis dimittere illis qui in te peccaverunt, omnia, ut et tibi Deus dimittat peccata tua ? Ipso dicente, Si non dimiseri- tis hominibus peccata eorum, nec Pater vester ccelestis di- mittet vobis peccata vestra. Si vult dimittere, suscipias ejus confessionem, et indicas ei pee- nitentiam : si non vult, non suscipias ejus confessionem ". Volens ergo dimittere omnia his qui inde peccaverunt, con- fiteatur omnia peccata sua que recordari potest in hec verba ™. lished the same form from MSS. 900 years old. De An- tiq. Eccl. Rit. lib. i. c. vi. art. vii. Ord. 3, 4. tr Martene, art. ill. 5. Thus in the Injunctions of Edward VI. it is ordered, that ‘* parsons, vicars, and other cu- rates,” shall in confessionsevery Lent ‘‘ examine every person that cometh to confession to them, whether they can recite lib. το Vi. the articles of their faith, the Pater noster, and the ten Com- mandments, in English, and hear them say the same par- ticularly,” &c. Wilkins, Con- cilia, tom. iv. p. 5. * Visitation of the Sick. “ Ordo Romanus, Martene, ubi supra. Y Visitation of the Sick. “ The form is as follows :— ““ Confiteor tibi, Domine, Pater coeli et terrae, tibique, bone et 382 Public and Private Penitence. CHAP. XXIII. After this, according to the more ancient disci- pline, some work of penance was imposed for a time, with a view to test the sincerity of repentance ; and absolution was not given till the allotted time had been completed; but from the eighth or ninth century we find instances of absolution before the imposition of penance. Thisis the case in the Ordo Romanus and some of the rituals published by Martene, in which, immediately after the confession, the priest says, ‘‘ Misereatur tui omnipotens Deus *,” employing the form of absolution preserved in our Communion Office. After this the penitent, according to the Ordo Romanus, acknowledging that he had committed other sins which had escaped his memory, besought the counsel, judgment, and intercession of the priest; and then prostrated himself on the ground in sign of contrition. The priest, after a time, raised him up, and appointed such penitential works for such a time as he judged appropriate to the cir- cumstances of the case and the person’. No such works are required to be imposed in our Office for Visiting the Sick ; and indeed it seems evident that when absolution is granted immediately after con- pro peccatis meis ad Dominum Deum nostrum,” &c. Ordo Romanus, Hittorp. p.29. See also a MS. 900 years old, pub- benignissime Jesu Christe, una cum Sancto Spiritu, coram sanc- tis angelis tuis, et coram sanc- tis tuis, coram hoc altari et sa- cerdote tuo, quia in peccatis nutritus, et in peccatis post baptisma usque ad hanc horam sum conversatus: Confiteor etiam quia peccavi nimis in su- perbia, inani gloria, &c. (men- tioning many other sins.) Ob- nixe etiam te, sacerdos Dei, ex- posco ut intercedas pro me, et lished by Martene, lib. i. 6. vi. art vil. Ordo 4. * Ordo Romanus, apud Hit- torp. p. 29; Martene, lib. i. Cc. Vi. art. Vil. Y Ordo Romanus, p. 29, 30. The same rite may be seen in some ancient rituals, published by Martene, ubi supra. cHaPp. xx111. Public and Private Penitence. 383 fession, as in the case of sick persons, it can only be on the supposition that sufficient evidences of real contrition and faith have been afforded previously to such absolution; and in this case, as indeed in all others, the imposition of particular works, such as fasting, prayer, almsgiving, &c., is rather a matter of expediency than of necessity ; for true repentance infers a change and renovation of the whole heart and conduct, and does not consist in the mere per- formance of certain imposed works of penance ; though such may be useful in some cases, in assist- ing the minister to judge of the sincerity of repent- ance. In the case of those who may desire to con- fess their sins privately before receiving the Eucha- rist, according to the recommendation of the Church ; or of those who at other times, according to canon CXlli. may use private confession ; there seems to be no rule laid down by the Church, requiring absolu- tion to be given immediately after confession, and before the completion of any assigned works of penance; and therefore it seems that priests are at liberty to act on the more ancient or the more modern practice, as they may judge expedient, i.e. either to defer absolution till after the accomplish- ment of prescribed penance, or to grant absolution before such works are performed. In fine, there seems nothing whatever to prevent absolution from being given in every case, where there are evident proofs of sincere contrition and change of heart and conduct. Absolution is also obtained by all those who in the public service confess their sins with contrition and a changed heart, over whom the priest pro- nounces the remission of their sins. It is as much 384 Excommunication. CHAP. XXIII. in the power of the Church to exercise the power of the keys by absolving many penitents at once, as in absolving a single penitent. This must be admitted even by all adherents of the Roman communion, because they maintain, that indulgence, or relaxa- tion of the penances and other temporal penalties due to remitted sin, is an exercise of the power of the keys; and if indulgence may be granted to many persons at once who perform certain pre- scribed works, absolution also may be granted at once to many persons who are worthy of it. General absolutions are at least as valid as general indul- gences. EXCOMMUNICATION AND ABSOLUTION. Ir does not seem that any particular form is pre- scribed in the English Church for excommunica- tion’. The usual form is apparently similar to that which Oughton has published. This decree is as follows : In Dei nomine, Amen. Cum venerabilis vir N. Legum doctor, Reverendi in Christo patris ac Domini, Domini Joannis permissione Divina London. Episcopi Vicarius in spiritualibus . . In quadam causa [here follows a statement of the offence committed], rite et legitime procedens, antedictum M. propter ejus manifestum contemptum et contumaciam... excommu- nicandum fore decreverit, justitia mediante: Idcirco nos T. C. clericus, Artium magister, presbyter, authoritate sufficienti in hac parte legitime fulcitus, eundem M. propter preemissa . . . in hiis scriptis excommunicamus’*. 2 The form of excommuni- 1571,is found inCollier’s Eccl. cation of Richard, bishop of History, Records, No. 77. Gloucester, by Matthew, arch- ἃ Oughton, Ordo Judiciorum, bishop of Canterbury, a.p. tom. ii. p. 375. CHAP. XXIII. Hucommunication, &c. 385 In fact, the forms of excommunication have varied exceedingly in different ages and Churches, There are several forms in the work of Regino Abbot of Prum on ecclesiastical discipline’; and Martene has supplied many others from ancient MSS°*. It appears that excommunications were anciently denounced after the gospel “, as is still en- joined in our ritual. In MSS. of 700 years old, it is directed that letters should be sent to the parish priests of the diocese after the sentence, directing them to publish it to the people*. A form for this latter purpose was prepared by the English convo- ation in 1571, and is appended to the canons made at that time’. The forms of reconciling excom- > Reginonis Prum. De Eccl. tribunal vocatum esse. Et Discipl. edit. Baluzii. ¢ Martene, De Antiq. Eccl. Pita. ΤΠ c.1v.. . Porms, of general excommunication are also found in the manuals of Sarum and of York. 4 Martene, ibid. © Martene, ibid. The form used in the ecclesiastical courts is to be found in Oughton, Ordo Judiciorum, tom. 11. p. 376. f This form is as follows : ** Fratres, quoniam quicunque profitemur nomen Christi Jesu, sumus omnes membra ejusdem corporis, et par est, ut unum membrum alterius membri sen- su et dolore afficiatur ; pro offi- cli mel ratione, significo vobis, A.B. publice accusatum esse de adulterio, in quo, fama est, eum vixisse nequiter et tur- piter, cum ipsius dedecore, et infamia, et gravi offensione ec- clesiz Dei; et ea causa, ut insignis illa turpitudo supplicio aliquo afficeretur, ad episcopi VOL. II. quoniam preedictus 4. B. con- scientia nequitize suze, ad diem legitime dictum comparere contempsit, et se justitize con- tumaciter subduxit, et alios exemplo suo ad similem con- tumaciam animavit; idcirco hoc etiam vos insuper admoni- tos volo, episcopum nostrum nomine atque auctoritate Dei optimi maximi, excommuni- casse illum ab omni societate ecclesiz Dei, et tanquam mem- brum emortuum amputasse a Christi corpore. Hoc ille in statu versatur hoc tempore, et in tanto discrimine anime sue. Divus Paulus admonitus in- stinctu Divini Spiritus, jubet ut taliam hominum societatem et contubernia fugiamus, ne participes simus ejusdem sce- leris. Tamen ut Christiana caritas nos monet, quoniam ipse pro se orari non vult, nec peri- culum suum intelligit, oremus Deum omnes ejus nomine, ut Cc 386 Excommunication, &c. municated persons are found in Martene®. An absolution of persons who had contracted marriage without bans or license is found in Collier’s Eccle- siastical History". The absolution is notified to the whole diocese by the bishop in a circular letter, of which the following is an example of modern date: * John, by Divine Providence, Bishop of London, to all and singular Rectors, Vicars, Curates, and Clerks, whatsoever and wheresoever in and throughout our whole diocese of London, greeting : ‘“‘'Whereas... our Vicar General ... hath thought fit to absolve and restore to the communion of the faithful N. from a certain sentence of excommunication heretofore pronounced against him. ., We do therefore strictly enjoin and require you, the said rectors, vicars, chaplains, curates and clerks, jointly and severally, upon pain of the law and contempt thereof, on the next Lord’s day or festival day, after receipt hereof, in your respective parish churches, or one of them, during Divine ser- vice, and while the greater part of the congregation are there assembled together for holy worship, publicly and openly denounce and declare, or cause to be denounced or declared, that the said N. was and is, by our authority as ordinary, absolved from the said sentence of excommunication, formerly read and published against him as aforesaid, and restored to the communion of the faithful in Christ, and that he is so accordingly absolved and effectually restored’. aliquando agnoscat miseriam ® Martene, ubi supra. et foeditatem vitze sue, et agat h Collier, vol. ii. Records, peenitentiam, et convertaturad No. 96. Deum: Deus noster est mise- ' Report of Cause (a.p. 1810) ricors, et potest lapsos etiam a between William Beaurain and morte revocare.” Wilkins, Sir W. Scott. Concilia, tom. iv. p. 268. Reconciliation of Heretics, &c. 387 CHAPTER XXIV, RECONCILIATION OF HERETICS, SCHISMATICS, AND APOSTATES. Heretics, schismatics, and apostates were origi- nally admitted to the Church by imposition of hands ; after the Arian heresy, by anointing with chrism; and sometimes, after the heresies of Nestorius and Euty- ches, on simple profession of the faith and anathe- matizing of heresies *. Martene has published such forms °. The Greek rites are to be seen in Goar “. An English form exists for the penance and recon- ciliation of an apostate to Mahommedanism, which was apparently composed a. D. 1635. According to this form, the penitent on three successive Sundays appeared at the entrance of the Church in a sheet, and besought the prayers of the people, confessing his sins. On the third Sunday the priest was to address the people, exhorting them to forgive and receive the penitent, who thereupon was to kneel down, and beseech absolution. The priest then absolved him with imposition of hands in the form * Martene, De Antiq. Eccl. Romanum cum Notis Catalani, Ritibus, 1. iii. c. vi. tom. ill. tit. Xvili. b Ibid. For the Roman ¢ Goar, Rituale Greec. p. rites of reconciling apostates, 876, &c. heretics, &c., see Pontificale ce 2 388 Reconciliation of Heretics, &c. prescribed in the Visitation of the Sick; after which the penitent was raised, and divested of his sheet, and on the next communion day he was admitted to the Eucharist °. There is also a form for receiving converts from the Romish or dissenting communions, which was prepared in convocation a.D. 1714: but has no binding authority. In this form, the convert pro- fesses his faith in the creed, and rejects the errors which he has received; and then the bishop or priest pronounces absolution, and taking the peni- tent by the right hand, receives him into com- munion®. This rite resembles in its principal features the forms which were used anciently in the west‘. It appears that, in the reception of heretics, and schismatics, as well as in excommuni- cation and absolution, bishops have always exer- cised their own discretion as to the forms used. 4d Wilkins, Concilia, tom. iv. p. 522. © Wilkins, Concilia, tom. iv. p- 660. In the Roman Pon- tificale also, the penitent is interrogated as to his faith; after which he is taken by the right hand, and received into the church, and after further confessions of faith and rejection of errors, the bishop lays his hand on him with prayer for the holy Spirit. Vide Pont. Rom. a Catalano, tom. 111. tit. Χ 11]. f See Martene, De Antiquis Ecclesiz Ritibus, 1. ili. ¢. vi. ; Pontificale Romanum cum No- tis Catalani, tom. 111. p. 199, ὅτ. Institution. 989 CHAPTER ΧΧν. FORMS OF INSTITUTION, DEPRIVATION, SUSPENSION, AND DEGRADATION. InstrruTIon to parochial benefices appears to be about 800 years old*. According to the more ancient discipline, ordination was not separated from appointment to a benefice, but inferred it; inasmuch as the clergy were always ordained to particular churches, and were supported by their revenues. Institution, or the investiture of bene- fices, comprised two parts; first, Collation, which appertained to the bishop, as having the ordinary right to appoint to all ecclesiastical offices in his diocese; and secondly, Induction, or corporal insti- tution, or putting in possession, which also belonged to the bishop, but was by him delegated to the archdeacon ἢ. It has been long customary to require at institu- tion an oath of canonical obedience to the bishop, which we find to-have been customary at ordination to benefices in the eleventh century and before “. After this oath has been taken, institution is given * Van Espen, Jus Canoni- xXvi. c. 2. cum Universum, pars ii. tit. © Thomassinus, De Vet. et xviii. ὦ. 1; tit. xxvi.c. 2. Nov. Eccl. Disciplina, pars 1]. b Van Espen, pars ii. tit. 1. il. 6. 44, 40. 390 Institution. CHAP. XXV. by the bishop in a written form‘; by which the care of souls is solemnly committed to the priest: and the bishop issues his mandate to the archdeacon to induct personally, or by deputy, into the actual possession of the cure. This office was originally delegated to the archdeacons, as vicars of the bishops, but by the time of Innocent III. it had become an ordinary and recognized branch of archidiaconal jurisdiction *. This duty, however, in later times was delegated by the archdeacons to other clergy, and sometimes even to notaries‘. The archdeacon’s mandate for this purpose is, in England, directed to all the clergy of the archdeaconry ; and after reciting the institution given by the bishop, and his injunction for induction, gives power to 4 This form is generally as follows : “ἍΝ, by Divine permission, bishop of , to our well- beloved in Christ greeting. We admit you the said to the rectory of the parish church of , in the county of ; and within our diocese and ju- risdiction (now vacant by the death or resignation of ; the last incumbent), to which you are presented to us by , the true and undoubted patron thereof in full right (as it is asserted). And we do duly and canonically institute you in and to the said rectory or vicarage of , and invest you with all and singular the rights, members, and appur- tenances thereunto belonging: you having first before us sub- scribed the Articles, and taken the oaths which are in this case by law required to be sub- scribed and taken. And we do by these presents commit unto you the government of the souls of the parishioners of the said parish, and do autho- rize you to preach the word of God in the said parish ; saving always to ourself our episcopal rights, and the dignity and honour of our Cathedral Church of . In testimony whereof we have caused our episcopal seal to be hereunto affixed. Dated the day of : A.D. , and in the year of our consecration.” θ᾽ Van Espen, Jus Eccl. Univers, pars il. tit. xxvi.c. 2. It appears from Lyndwood, Provinciale, 1. iii. tit. vi. art. De Institutionibus, that the same general rules, as to institution and induction, were in force in England in the thirteenth cen- tury. f Van Espen, Ibid. CHAP. XXV. Suspension. 591 induct accordingly. On which the inductor takes the clerk by the hand, and lays it on the key, or the ring of the church door, or on part of the wall, and saith, “ By virtue of this mandate, I do induct you into the real, actual, and corporal possession of this church of N., with all the rights, profits, and appurtenances thereto belonging.” After which, the inductor opens the door, and puts the person inducted into the church, who usually tolls a bell ὅ. SUSPENSION. Suspension from the exercise of ecclesiastical functions is a censure which has been in use in the church from the thirteenth century, and before”; but it does not appear to have been customary in the primitive ages. The suspension is pronounced by the bishop as follows : “In Dei nomine, Amen. Nos G. permissione Divina Lon- don. Episcopus, rite et legitime procedentes contra quendam N, Curatum sive preedicatorem de , dicecesis nostree London. nunc coram nobis in judicio preesentem, propter ejus manifes- tum contemptum, &c,... seepius legitime monitum, jussum, et interrogatum, et post tempus competens ei ad deliberandum & The form of induction de- accompanied by some external scribed by Van Espen is nearly the same. ‘The inductor, after inspecting the letters of insti- tution, and the commission to induct contained in them, saith, —‘‘ Ego auctoritate Reverendi D. Episcopi N., et in vim lite- rarum collationis ab eo facte, induco te in possessionem talis beneficii NM. et universorum jurium et pertinentium dicti beneficii, ἅς." This must be sign of induction, as entering the church, aspersion of holy water, kissing the altar, or touching the ritual books ; or, if it be impossible to enter the church, by touching the door. Van Espen, ibid. h Van Espen, Jus Eccl. Univers. pars iii. tit. xi. 6. 10, Lyndwood, Provinciale, Con- stitut. Peccham.; Constitut. Othoboni, Volentes etiam. 392 Deprivation. CHAP. XXV. concessum, jam renuentem et recusantem, contumacem fuisse et esse, aC poenas juris in ea parte incurrisse, pronuntiamus, et declaramus ; eundemque JN. propter praemissa ab omni functione officii sui clericalis, et ejusdem executione, verbique Divini pree- dicatione, sacramentorum administratione, omniumque divinorum officiorum celebratione, suspendendum fore decrevimus, sicque eundem NV. suspendimus per hance nostram sententiam defini- tivam, sive hoc nostrum finale decretum, quam sive quod ferimus et promulgamus in hiis scriptis 1.” Of the same date is the relaxation of suspension, which is notified in the following manner: ““ Gulielmus, permissione Divina London. Episcopus, uni- versis et singulis rectoribus, vicariis, capellanis, curatis, minis- tris, et clericis quibuscumque in et per dicecesim nostram London. ubilibet constitutis, salutem. Cum dilectus noster venerabilis Vir M. Legum doctor, Surrogatus noster, legitime fulcitus et legitime procedens, quendam NV. ... sententia suspensionis .. . lata et inflicta absolverit . .. vobis igitur committimus ac firmiter injungendo mandamus, quatenus preenominatum W., sic ut pree- fatur, nostra authoritate legitime absolutum et relaxatum fuisse et esse, eumque sic absolutum et relaxatum in ecclesiis vestris parochialibus, diebus Dominicis et festivis proxime et immediate sequentibus post receptionem preesentium, inter Divinorum solemnia, cum major in eisdem, ad divina audienda adfuerit populi multitudo, palam et publice denuncietis et declaretis, seu sic denunciari et declarari faciatis cum effectu, sub poena juris ©.” DEPRIVATION. Deprivation of benefices, without degradation from ecclesiastical orders, cannot be more ancient than institution to benefices, and it represents the same discipline which separated benefices from orders. It is mentioned in the Constitutions of E. Registro GulielmiLaud, 1631. Episcopi Londinensis, Α. Ὁ. K Tbid. CHAP. XXV. Degradation. 395 Archbishop Stratford, a.p. 1342', and in the Con- stitutions of Otho, a.p. 1236". The following is a copy of the sentence of deprivation from a benefice: “In sancti Dei nomine, Amen, Auditis, visis, et intellectis, ac plenarie matureque discussis per nos Henricum, permissione Divina London. episcopum, meritis et circumstantiis cujusdem negotii quoad deprivationem JM. clerici, rectoris rectorize et ecclesize N.... Idcirco nos, Henricus London. episcopus ante- dictus, Christi nomine primitus invocato, ac ipsum solum Deum oculis nostris preponentes et habentes, deque et cum consilio jurisperitorum cum quibus in hac parte communicavimus ma- tureque deliberavimus, preenominatum WN., non residentem in et super rectoria et ecclesia sua parochiali.. . et non inservientem curee animarum parochianorum dicte parochiz juxta monitionem nostram sibi legitime in hac parte factam, inobedientem, negli- gentem et contumacem fuisse et esse, eundemque JN. a rectoria et ecclesia sua .. . ratione preemissorum privandum et amovendum fore, dictamque rectoriam . . . de persona dicti NV. vacuam fuisse et esse pronunciamus, decernimus, et declaramus: sicque eun- dem NV. deprivamus et amovemus, per hance nostram sententiam definitivam, sive hoc nostrum finale decretum, quam sive quod ferimus et promulgamus in hiis scriptis. H. Lonpon ”.” DEGRADATION. Deposal, or degradation from orders, which also infers the loss of benefices, has always existed in the church. The Synods of Nice, Carthage, and others, made several regulations on this subject; and the emperor Justinian ordered that clergy, who were convicted of offences against the laws, should be degraded by episcopal authority before they 1 Lyndwode, Provinciale, 1, Athon. lil. tit. vil. » E Registro Henrici Comp- ™ Constitut. Othonis, De ton, London. Episcopi, a.p. Concubinis Clericorum Remo- 1701. vendis, cum gloss. Johannis de 394 Degradation. CHAP. Χχν. suffered temporal penalties°. Martene observes, that although there can be no doubt that deposal was made with a certain form of words, the ancient rituals contain little about it. It seems, however, to have been generally accompanied by the removal of the insignia of the order which was taken away ?. A distinction was made in the middle ages between verbal degradation, or the sentence of the eccle- siastical judge ejecting from orders and delivering to the lay tribunals, and actual or real degradation, in which the insignia of orders were taken away, and the degraded person was actually delivered to the secular judge’. The latter ceremonial has become obsolete in the church. The following is a sentence of Degradation, according to the English Ritual : “In Dei nomine, Amen. Auditis, visis, et intellectis, ac plenarie et mature per nos... meritis et circumstantiis cujusdam negotii de deprivatione sive degradatione NV. . . preefatum NV. ab omnibus sacris diaconatus et presbyteratus ordinibus juxta ritus ecclesiz Anglicane alias per eundem susceptis, necnon ab omnibus officiis ecclesiasticis et spiritualibus, omnique jure, ° Van Espen, Jus Canon. Univers: spars tio ἘΠ πὶ, c,d: Benedict XIV. De Synodo Dicecesana, lib. xi. cap. vi. P Martene, de Antiquis Ec- clesiz Ritibus, lib. ili. c. 2. The later form, taken from a Pontifical of the Church of Rouen, was thus: ‘* Auferimus tibi vestem sacerdotalem, et te honore sacerdotali privamus . . Auferimus tibi vestem diaco- nalem et librum evangeliorum, et te honore diaconali priva- mus... Auctoritate Dei om- nipotentis, Patris et Filii et Spiritus Sancti, ac nostra, au- ferimus tibi habitum clericalem, et deponimus et degradamus, spoliamus et exuimus te om- nium ordinum beneficio et pri- vilegio clericali, ac te dimitti- mus curiz szeculari, erga quam preces nostras effundimus, et intercedimus efficaciter et in- stanter, ut tibi circa mortis pe- riculum cum omni humane pietatis moderamine se studeat misericorditer exhibere.”’ Mar- tene, ibid. 4 Benedict XIV. De Synodo Dicecesana, loc. cit. CHAP. XXV. Degradation. 395 privilegio, statu, ordine, titulo, et habitu clericali, deprivandum, deponendum, exuendum, et realiter degradandum fore debere, pronunciamus, decernimus, et declaramus; ejusque literas tam diaconatus quam presbyteratus ordinum, revocamus, cassamus, irritamus, atque annullamus, proque cassis, irritis, invalidis, eundemque NV. esse merum laicum, proque mero laico de futuro tenendum, habendum, et reputandum, ad omnem juris effectum pronunciamus, decernimus, et declaramus ; proque sic deprivato, deposito, et exuto, realiterque degradato, ac pro mero laico, eundem NV. szeculari brachio ad subeundum peenas preedictas remittimus, per hance nostram sententiam definitivam, sive hoc: nostrum finale decretum, quam sive quod ferimus et promulga- mus in hiis scriptis'.” τ E Registro Henrici Compton, London. Episcopi, a.p. 1686. APP Nye 1X. ON ECCLESIASTICAL VESTURES. SECTION I. THE rubric of the English ritual, which immediately precedes the office for morning prayer, contains the following words relative to the ornaments of the church and ministers: “ And here it is to be noted, “that such ornaments of the church, and of the “ministers thereof, at all times of their ministration, “shall be retained, and be in use, as were in this “church of England, by authority of parliament, in “the second year of the reign of king Edward the “Sixth.” This refers to the Act of Uniformity, passed in that year, authorizing “the Book of Common Prayer,” ἕο. And that book contains the following directions relative to the subject; which, for the sake of clearness, I shall compare with the version of Alesse *, who translated the English ritual into Latin immediately after it was published in 1549. RITUAL OF 1549. ALESSE’S VERSION. 4] And whensoever the bi- Episcopus in celebratione shop shall celebrate the holy ccenz, et administratione sa- communion in the church, or cramentorum, induat lineam execute any other public mi- aut albam, et cappam vel ca- nistration, he shall have upon sulam, et habeat baculum pas- him, beside his rochette, a toralem. P. 455. surpless or albe, and a cope @ Inter Buceri Scripta Anglicana, p. 879, &c. Basil. 1577. APPENDIX. or vestmente, and also his pas- toral staffe in his hande, or else borne or holden by his chap- lain. 4 Upon the day and at the time appointed for the minis- tration of the holy commu- nion, the priest that shall exe- cute the holy ministry shall put upon him the vesture ap- pointed for that ministration ; that is to say, a white albe, plain, with a vestment or cope. And when there be many priests and deacons, then so many shall be ready to help the priest in the ministration as shall be requisite ; and shall have upon them likewise the vestures appointed for their ministry, that is to say, albes with tunicles. 4 Upon Wednesdays and Fridays, the English Litany shall be said or sung in all places, after such form as is appointed by the king’s majes- And though there be none to communicate with the priest, yet these days (after the Litany ended) the priest shall put upon him a plain albe or surpless, with a cope, and say all things at the altar, (appointed to be said at the celebration of the Lord’s supper,) until after the offer- tory. 4 In the saying or singing of matins and evensong, bap- ty’s Injunctions. On Ecclesiastical Vestures. 397 Die destinato ad celebratio- nem coenz Domini, sacerdos indutus alba, casula, vel cappa, astabit altari; et in locis ubi sunt plures sacerdotes et dia- coni tot ex his juvabunt pasto- rem quot opus habuerint, induti vestibus destinatis ad eorum ministerium, hoc est albis et tunicis. P, 422. Diebus Mercurii et Veneris, litania Anglica cantatur, vel dicatur omnibus locis sicut a serenissimo rege est preescrip- tum. Cum autem non adsunt communicantes, tamen diebus dictis, post litaniam sacerdos indutus alba aut linea, cum cappa, recitabit ea, que in coena Domini recitari solent, usque dum perveniat ad offer- torium. P. 431. In matutinis et vesperis, bap- tismo, sepultura, etc. in paro- 398 tizing and burying, the minis- ter, in parish churches and chapels annexed to the same, shall use a surpless: and in all cathedral churches and col- leges, the archdeacons, deans, provosts, masters, and preben- daries and fellows being gra- duates, may use in the quire, besides their surplesses, such hoods as pertaineth to their several degrees, which they have taken in any university within this realm. But in all other places every minister shall be at liberty to use any surpless or not. On Ecclesiastical Vestures. APPENDIX. chialibus ecclesiis, minister in- duat vestem lineam. In ca- thedralibus et collegiis, archi- diaconi, diaconi, doctores, pre- positi, magistri, possunt uti or- namentis suorum graduum et dignitatum. Sed in omnibus aliis locis liberum erit minis- tris uti et non uti linea veste. P. 455. The vestures, &c. mentioned in the preceding passages, are the vestment, cope, tunicle, albe, ro- chette, hood, surplice, and pastoral staff; which, with the scarf or stole, and the chimere, used by the church, though not mentioned in the preceding quotations, I shall briefly notice °. SECTION II. THE VESTMENT. The vestment, or chasible, called in the western churches caswla, planeta, penula, amphibalum, &e. and in the eastern φαινόλιον or φενώλιον *, has been used by the ministers of the Christian church from a period of remote antiquity. Gregory of Tours > The authors from whom I have chiefly compiled the fol- lowing pages are, Bona, Rerum Liturgicarum lib. i. cap. 24; Gerberti, Vetus Liturgia Ale- mannica, tom. 1. disquisit. 11]. cap. 3; Goar, Rituale Greecum ; Ducange’s Glossary ; Ferra- rius de Re Vestiaria. © Goar, Rituale Greec. p. 112. The Vestment. 399 SECT. II. speaks of the casula of Nicetius, bishop of Lyons, about A. Ὁ. 560°; Isidore Hispalensis mentions its use in Spain *; and Sulpitius Severus alludes to the “amphibalum” or vestment of Martin, bishop of Tours, A.D. 380°, a word which is used by a sub- sequent Gallican writer as a name for the casula‘. In the patriarchate of Constantinople and the east, the phenolion has been used from time immemorial ; and the monophysites of Antioch and Alexandria have retained the use of it since their separation from the catholic church, a.p. 451. The former call it “faino:” the latter, “ albornoz We have very ancient pictures representing this vesture. The sacramentary of Gregory the Great, written in Gaul in the time of Charlemagne, and published by Me- nard'; a manuscript of the works of Gregory Nazi- anzen, written in the east about the year 860, and copied by Ducange’; and a mosaic in the church of Ravenna in Italy, as old as the time of the emperor Justinian, A.D. 540*, enable us to describe the ancient form of this vesture. It was a garment extending from the neck nearly to the feet, closed all the way round, with only one aperture, through which the head passed. When the liturgy or other offices were to be performed, this vesture was lifted up at the sides, while the front and back still re- h 99 4 Gregorius Turonensis, Vi- tz Patrum, cap. 8. ὁ Tsidorus, lib. xix.; Origi- h Renaudot, Liturgiar. Ori- ental, tom. i..p.. 179; tom, @. p- δῦ. num cap. 24. f Sulpitius, dialog. 11. de Vita S. Martene, n. 1 and 2. 8. ** Casula quam amphiba- lum vocant.” Germanus de Missa, Martene, Thesaurus Anecdotorum, tom.'v. p. 99. ' Menard, Sacramentar. Gre- gorii, p. 1 and 364. 1 Ducange, Historia Byzan- tina, lib. iii. p. 125, « Ferrarius de Re Vestiaria, p- 108. Paris, 1654. 4.00 On Ecclesiastical Vestures. APPENDIX. mained pendent. We find innumerable monuments of this dress in the east and west: and in England almost all the figures or statues of bishops now extant, represent the casula raised at the sides. At the end of this Appendix the reader will find engraved illustrations of the ecclesiastical dresses. Figures 1. and II. represent bishops arrayed in the vestment or chasible, (marked with the number 2,) according to the ancient form as used by the fathers and bishops during the most primitive ages. The Greeks still retain the ancient form of the vestment. The Latins in process of time divided this garment at each side for the sake of convenience. Originally the casula was worn, not only by bishops and pres- byters, but by all the inferior clergy; but in the course of ages it became peculiar to presbyters and bishops. The casula varied in its materials and decoration with the means of those who gave it. Sometimes it was made of wool or hair; sometimes of linen, silk, velvet, or cloth of gold. It was adorned at pleasure with needlework, gold, silver, and jewels. It admitted various colours, as white, black, green, yellow, purple, blue. Most anciently, however, it was always white, which was the favourite colour in primitive times, as denoting internal purity ; and to this day no other colour is used by the Egyptian churches, nor in the patriarchate of Constantinople. The vestment is appointed by the English ritual to be worn by bishops in celebrating the eucharist, and in all other public ministrations ; in which, however, they may use a cope instead of it. The vestment is also appointed to be used by priests in celebrating the eucharist, but on no other occasion. The rubrics containing directions for the use of the vestment SECT. (UL. The Cope. 401 have been mistaken by some persons, who have confounded the vestment with the cope; but this is evidently an error; for Alesse uniformly translates vestment by the word casu/a, while he distinguishes cope from it by the appellation of cappa; and in the rubric of the ritual of 1551 the distinction is evident ; “the priest shall use neither albe, vestment, or “ cope.” SECTION III. THE COPE. The cope, termed by ancient writers capa, cappa, pallium, pluviale, §c. is a garment of considerable antiquity. It seems, like the casula, to have been originally derived from the ancient penula ; which, from the descriptions and figures given by Ferrarius in lib. ii. de Re Vestiaria, p. 79 and 80, appears to have been a cloak closed all round, with an aperture for the head to pass through, and a short division in the lower part of the front. To this garment was attached a hood or cowl, which in wet weather was drawn over the head. The casula is often called penula by ancient writers; and the chief respects in waich it differed from the cope, were in having no cowl, and in not being divided in the front. The cope, being intended for use in the open air, retained the cowl, and in process of time was en- tirely opened in the front. The original identity of the cope and casula appears from the writings of Isidore Hispalensis' and Durand”, the latter of whom says, that the cope is the same as the casula; and Ceesarius, bishop of Arles, a. D. 520, possessed ' Gavanti Thesaurus, p. 122. ™ Durandus, lib. ii. cap. 9. VOU. τί: Dd 402 On Ecclesiastical Vestures. APPENDIX. a “ casula processoria,” which is generally understood to mean acope*. The cope, as 1 have remarked, is a cloak reaching from the neck nearly to the feet, open in front except at the top, where it is united by a band or clasp. To the back was attached a hood or cowl, which in later times has given place to a sort of triangular ornament of the same shape, which sometimes extends over the shoulders. Figures III. and IV.represent bishops dressed in copes. Figure IIT. No. 1, is an ancient cope resembling those deli- neated and described by Gerbert, Liturgia Aleman- nica, tom. i. p. 250, 251. Figure IV. No. 1, repre- sents a cope as used in England in the thirteenth century ; No. 2, is the hood or cowl at the back. It was made of various materials and colours like the vestment, and often with fringes and rich embroi- dery. William the Conqueror, king of England, sent a cope to Hugh, abbot of Clugny, almost en- tirely made of gold, and adorned with pearls and other gems°; and Walafridus Strabo informs us, that the kings of France in the ninth century were in possession of the cope of Martin, bishop of Tours, A.D. 380". The English ritual permitted the bishop to wear a cope instead of a vestment in his public ministrations, if he chose, and gave the same liberty to presbyters in celebrating the eucharist. The Injunctions of queen Elizabeth in 1564, and the canons of 1603, directed the cope to be used. The former also appointed the epistler and gospeller, or assistants at the eucharist in cathedral and collegiate churches, to wear copes; a custom which was pre- " Cyprianus Tolonens. Vita lib. i. cap. 24, ὃ 17. Ceesarii Arelatens. Num. 23. P Liber de Rebus Ecclesias- ° See Bona, Rer. Liturgicar. ticis, cap. 31. SECT. IV. The Tunicle, or Dalmatic. 403 served in the consecration of archbishop Parker to the see of Canterbury. We are informed by Le Brun, that the Armenians, and the Nestorians of Chaldza and India, use the cope and not the chasi- ble at the celebration of the eucharist*. The as- sistant ministers have very anciently worn copes in the western churches on solemn occasions, especially in cathedrals, as we find the ancient Ordo Romanus, written, according to some, in the seventh century, directing them to use it when a bishop celebrates the eucharist’. I have not learned that the cope is worn by the clergy of the patriarchates of Alexan- dria and Antioch, but the mandyas, used by certain clergy of Constantinople and Russia‘, seems very much to resemble it. Formerly the cope was used by the clergy in processions or litanies, and on solemn occasions in morning and evening prayers, and was generally worn by the bishop except in celebrating the eucharist, ordination, and some other occasions, when he used the vestment. SECTION IV. THE TUNICLE, OR DALMATIC. The tunicle, called tunica, dalmatica, tunicella, &c. in the west, was used in the earliest ages of the Christian church. Originally it had no sleeves, and was then often called colobium. The garment used by deacons in the Greek church, and all the east, and called sticharion, seems to be the ancient colobium. It is said that wide sleeves were added to the colo- bium about the fourth century in the west, which 4 Le Brun, Cérémonies de torpii Officia, be la Messe, tome v. p. 80. * See Goar, Rituale Greec. " Ordo Romanus apud Hit- p. 113. Dd 2 404 On Ecclesiastical Vestures. APPENDIX. thenceforth was often called dalmatic; and when used by subdeacons, ¢unicle. But the shape of the garment was the same, by whomsoever it was worn. In the middle ages, several distinctions were made relative to the use of the tunic by bishops and others; but the Greek and eastern churches do not use the sleeved tunic, and with them no such distinctions are in existence. The tunic was made of the same sort of materials, &c. as the cope and vestment; and the English ritual directs it to be used by the assistant ministers in the holy com- munion*®. Figures V. and VI. represent deacons arrayed in tunicles. Tig. V. No. 1, is a tunicle, as used in England in the ninth and tenth centuries. Fig. VI. No. 1, represents the eastern sticharion or tunicle, with separate ἐπιμανίκια or sleeves added, (see Goar, p. 11,) from an ancient picture pub- lished by Ducange. SECTION V. THE ALBE. The albe bore different names in the writings of ancient authors. Amalarius ealls it camzsza or alba, lib. ii..c. 18. Isidorus Hispalensis calls it poderes or camisia, lib. xix. Origin. 6. 21. In the old Ordo Romanus of the seventh century it is called linea. Whether the albe and tunic were originally the same is not certain, but 1 think it not improbable. In the east it was early called poderis, from its reaching to the feet; and it is mentioned under that name by Eusebius and Gregory Nazianzen. The poderis was the same as the sticharion, which is _* See Bona, Rer. Liturgicar. 124. Ducange’s Glossary, &c. lib. i. cap. 24, § 18. Gavanti Gerbertus, Liturgia Aleman- Thesaurus ἃ Merati, tom. i. p. nica, tom. i. p. 243. ~ SECT. VI. The Scarf or Stole. 405 spoken of by Athanasius, Sozomen, and Gregory Nazianzen. The albe of the western church is spoken of by the fourth council of Carthage; by that of Narbonne, a.p. 589; and by various an- cient writers referred to above’. It was made of white linen, and generally bound with a girdle of the same; but the sticharion of the Greeks is not girded. The albe is directed by the English ritual to be used by the bishop, presbyters, and deacons in celebrating the eucharist. The first, however, is allowed to use a surplice instead of it in his public ministrations. Fig. VII. No. 2, represents the albe. SECTION VI. THE SCARF OR STOLE. The scarf is not mentioned in the rubric of the English ritual; but as it is often used in the church during the performance of divine service, I think it merits consideration in this place. The scarf is worn by bishops, with the rochette, and generally by dignitaries and prebendaries in cathedrals, and by chaplains. The origin of this custom is obscure, and I have not seen the subject noticed in any place. The scarf is not worn because the person is a doctor, by whom, in universities, a scarf is used; for many persons who are not doctors wear it. And there- fore it seems to me more natural to refer this cus- tom to the ancient practice of the church, according to which presbyters and bishops wear a scarf or stole in the administration of the sacraments, and on some other occasions. The stole or orarium has " See Gavanti Thesaurus, Liturgicar. lib. i. c. 24, ὃ 3. tom. i. p. 148. Bona, Rer. Ducange, Glossary. 4.06 On Ecclesiastical Vestures. APPENDIX. been used from the most primitive ages by the Christian clergy. It is spoken of by the first coun- cil of Braga, a.pD. 563; by Isidore Hispalensis, A.D. 600; the council of Laodicea in Phrygia, a. Ὁ. 360; Severianus Gabalitanus, in the time of Chrys- ostom ; and many others’: and it has been continu- ally used by all the churches of the west and east, and by the monophysites of Antioch and Alexandria. The stole, always called ὠράριον by the Greeks, was a long scarf, which was fastened on one shoulder of the deacon’s albe, and hung down before and behind. The priest had it over both shoulders, and the two ends of it hung down in front. The eastern churches call the stole of the priests ἐπιτραχήλιον. ‘Thus sim- ply were the dresses of deacons and priests distin- guished from each other in primitive times. Fig. VI. No. 3, represents the stole as worn by deacons over the left shoulder; Fig. VII, No. 1, represents it as used by priests. The origin of the pall, which has been generally worn by the western metropolitans, is disputed ; but whoever considers the ancient figures of it which are found in manuscripts, and in the mosaic of the church of Ravenna, constructed about a. D. 540, (see Fig. I. No. 1. and Fig. IT. No. 1.) will see that it was originally only a stole wound round the neck, with the ends hanging down behind and before. In, the east the pall is called omophorion (ὠμοφόριον) and has been used, at least, since the time of Chrys- ostom, who was charged with accusing three dea- ’ Bona, Rer. Liturg. lib. i. c. 8, ὃ 2. Gerberti Liturg. c. 24, §6. Gavanti, p. 147. Aleman. tom. i. p. 240. Bingham’s Antiquities, b. xiii. SECT. VII. The Rochette and Chimere. 407 cons of taking his omophorion ἡ. It is worn by all the eastern bishops, above the vhenolion or vest- ment, during the eucharist ; and, as used by them, resembles the ancient pall much more nearly than that worn by western metropolitans. SECTION VII. THE ROCHETTE AND CHIMERE. The rochette is spoken of in the old Ordo Roma- nus under the title of linea; and has, no doubt, been very anciently used by bishops in the western church. During the middle ages it was their ordi- nary garment in public. The word rochette is not however of any great antiquity, and perhaps cannot be traced further back than the thirteenth century *. The chief difference between this garment and the surplice formerly was, that its sleeves were narrower than those of the latter; for we do not perceive, in any of the ancient pictures of English bishops, those very wide and full lawn sleeves which are now used. Dr. Hody says, that in the reign of Henry the Kighth our bishops wore a scarlet garment under the rochette ; and that in the time of Edward the Sixth they wore a scarlet chimere, like the doctors’ dress at Oxford, over the rochette; which, in the time of queen Elizabeth, was changed for the black satin chimere used at present. History of Convoca- tions, p. 141. The chimere seems to resemble the garment used W See Photii Bibliotheca, * Gavanti Thesaurus, tom. i. p. 55.,,Paris, 1612, p. 142. 408 On Ecclesiastical Vestures. APPENDIX. by bishops during the middle ages, and called man- telletum ; which was a sort of cope with apertures for the arms to pass through. (See Ducange’s Glossary.) The name of chimere is probably de- rived from the Italian zimarra, which is described as “ vesta talare de’ sacerdoti e de’ chierici.” Or- tografia Enciclopedica Italiana, Venezia 1826. Fig. VIII. represents a bishop dressed in a chimere, No. 2; and rochette, No. 3. SECTION VIII. THE PASTORAL STAFF. The pastoral staff, called daculus pastoralis, cambutta, &c. was spoken of in the fourth council of Toledo, held near 1200 years ago, as being used by bishops. In the western church it was frequently given to bishops at their ordination. Fig. III. No 4, represents a pastoral staff of an ancient form, such as is depicted on the curious font in the cathe- dral of Winchester, and in a manuscript of the Bar- berini library, copied by Gerbert, Liturg. Aleman. Tabula VIII. No. 2. p. 251. In later times it was curved into the form of a shepherd’s crook. The eastern bishops use a pastoral staff of another form, which may be seen in Goar’s Greek Ritual, p. 115. For additional information on this subject, see Bona, Rerum Liturgicarum lib. i. cap. xxiv. § 15, and Gerbertus de Liturgia Alemannica, tom. i. p. 256, 257. SECTION IX. THE SURPLICE. It is by no means improbable that the surplice was, in very ancient times, not different from the SECT. X. The Hood, and Square Cap. 409 albe. In fact, it only varies from that garment, even now, in having wider sleeves. The inferior clergy were accustomed to wear the albe at divine service, as we find by the council of Narbonne, A. Ὁ. 589, which forbad them to take it off, until the liturgy was ended. Probably in after-ages it was thought advisable to make a distinction between the dresses which the superior and the inferior orders of clergy wore at the liturgy ; and then a difference was made in the sleeves. And from about the twelfth century the name of swrplice was intro- duced. In Latin, it was seperpelliceum, or cotta; see Bona, Rerum Liturg. lib. i. cap. xxiv. § 20. Fig. III. No. 2. Fig. IV. No. 3, represent surplices. During the middle ages, bishops very frequently wore the surplice with a cope, and above the rochette, as is represented in Fig. III. SECTION X. THE HOOD, AND SQUARE CAP. The hood, in Latin caputium, almucium, amicia, &c. is perhaps as ancient a garment as any of which Thave spoken, and was formerly not intended merely for distinction and ornament, but for use. It was generally fastened to the back of the cope, casula, or other vesture, and in case of rain or cold was drawn over the head. It was formerly used by the laity as well as the clergy, and by the monastic or- ders. In universities, the hoods of graduates were made to signify their degrees by varying the colours and materials. In cathedral and collegiate churches, the hoods of the canons and prebendaries were fre- 410 On Ecclesiastical Vestures. quently lined with fur or wool, and always worn in the choir. The term almutium, or amice, was par- ticularly applied to these last. See Ducange, Glos- sary, Paris, 1733, vocibus Capuctum and Almucium. Ducange supposes that the square cap was formerly that part of the amice which covered the head, but afterwards separated from the remainder. See his Glossary, voce “ποῖα. If this conjecture be right, the square caps used in the universities, and by the clergy, derive their origin from the customs of the canons regular during the middle ages. All our clergy are permitted to wear the hood at the daily service, and on other proper occasions. Lnthronization of Bishops. 411 ADDITION TO PAGE 812. INTHRONIZATION OF BISHOPS. Tue following account is taken from the Register of Laud, comprising the ceremony of his Inthroni- zation as Bishop of London, a.p. 1628. The proctor of the Bishop was inthroned by one of the prebendaries with these words: “go authoritate mihi commissa induco et inthronizo reve- rendum in Christo Patrem Dominum Guilielmum Laud London. Episcopum in persona tua et ejus nomine. Et Dominus cus- todiat introitum suum et exitum suum ex hoe nunc usque in seculum. Et stet Dominus tuus in justitia et sanctitate, et ornet locum sibi a Deo delegatum. Potens est Deus et augeat sibi gratiam.” After this, “Te Deum” was sung,and the Bishop’s proctor was conducted to the Dean’s stall, where he remained while the following prayers were chanted : “Ὁ Lord, save thy servant William, our Bishop. Answ. And send him health from thy holy place. O Lord, hear my prayer. Answ. And let my cry come unto thee. The Lord be with thee. Answ. And with thy spirit. Let us pray. “Ὁ Lord, Almighty God, we beseech thee to grant to thy servant William our Bishop, that by preaching and doing those things which be godly, he may both instruct the minds of the 412 Inthronization of Bishops. diocesans with true faith,and example of good life and good works, and finally receive of the most merciful Pastor the rewards of eternal life, Who liveth with Thee and the Holy Ghost, world without end. Amen.” The Bishop’s proctor was then placed in the principal seat in the Chapter-house, and this place was assigned to the Bishop; and all the clergy and other ministers of the Church made the profession of canonical obedience to the Bishop and his suc- CeSssors. %; 4 oan + Pane τ ἐν ai Pe a ἡ Ἂν tae tesa Ὶ ΧΕ |! ξ ‘ by ) = : 4 ’ ᾿ δ . ‘ . Ϊ a ; τὶν yt by 7? δ ‘ } a : aH ' ἐξ Ϊ ἃ ue 2 i Vs ἢ ASE dae.” aaa δὺς ᾿ yl ) fe er a wa Ἂ ee 2 ay ἐ-: x *, Danes «διῶ μὰς “σι La x ΣΟΙ ee 4 ὃ το wn oe ἘΦ r oR: ἢ * Ἐν ΦΥ͂ ‘ ὶ 3 \ ap Mb ἢ ν᾿ ὶ EXPLANATION OF THE PLATES. FIGURE I. From a figure of Gregory Nazianzen, in a manuscript of Basil’s Works, written near a thousand years ago. See Ducange, Historia Byzantina, lib. iii. p- 125. No. 1. The archiepiscopal or episcopal pall, or omophorion. 2. The vestment, or casula. 3. The albe. II. A bishop, from a mosaic in the church of Ravenna, con- structed in the reign of Justinian, about a.p. 540. See Ferrarius de Re Vestiaria, lib. i. c. 38. p- 108. ' No. 1. The pall. 2. The casula. 3. The albe. III. A bishop in a cope. No. 1. An ancient cope, from the picture of one in Gerbert, Liturgia Aleman. tom. i. p. 250. 2. A surplice. 3. A rochette. 4. A pastoral staff. IV. A bishop, from an illuminated manuscript representing the chief events of the New Testament, written in the thirteenth century, now in the British Museum. No. 1. The cope. 2. The hood or cowl, at the back of the cope. 3. The surplice. 4. The albe. V. A picture of Laurence the deacon, from an ancient vestment found in the tomb of St. Cuthbert, at Durham, and given by queen Alfleda to Frithestanus, bishop of Winchester, A.D. 905. See Raine’s Saint Cuthbert, p. 207. No. 1. The tunicle, or dalmatic. 2. The albe. VI. A deacon of the eastern church, from an ancient Greek painting representing St. Stephen, copied by Ducange, Historia Byzantina, lib. iv. p. 137. Alsoa MS. of the library of Casanata, of the ninth century. Gerbert, Liturgia Aleman. tom. i. plate 7. p. 247. No. 1. The στοιχάριον, or tunicle. 2. An under-garment. 3. The deacon’s stole. VII. A priest, from old manuscripts. No. 1. The stole, as worn by priests. 2. The albe girded. VIII. A bishop, partly from a portrait of bishop Fox. No. 1. Scarf, or stole. 2. Chimere. 3, Rochette. 4. Cas- sock, or under-garment, ᾿ οι ee ae ΜΟΥ... Pal ΛΎ i n fe annie pine wes | fru ἡ ὦ υνιῶν veal tf any} ‘7 t ’ Ἵ Ἷ ‘ okays ae u ΤΥ ἯΙ ᾿ ἢ Ῥ Ϊ πὰ ΠΥ ὙΠ. ΩΣ 1. Je AY ΤΑΙ Banas | fi ὴ Ϊ ie hide ken preg | » 4 A Ἂ -΄ ᾿ hing is ἢ } J ῳ é Ψῃ ' ἯΠδ ἀν ἘΠ 5 “ ] ts ox: rey lie TT ἡ τ΄ if Phy! tar “veel a es Γ μ᾿ y Pipe i bs f ¢ ’ Af Ἷ ᾿ qe we a recy, |” Wien Ν " LN, ΡΣ ας ABERDEEN, breviary of, i. 188. Ablution of hands in the liturgy, i, 130. _Albsolution i in the morning prayer, its antiquity, i. 242 ; the mere form indifferent, ibid.; in the commu- nion service, common in ancient liturgies, ἢ. 107 ; our form jus- tified, 108, 109 ; of the sick, 229 ; private absolution of penitents, ii. 379—384 ; public absolution, 379. 385. Arrica, civil diocese of, its extent, i. 134 ; liturgy of, how it confirms the antiquity of the Roman, 120, 121 ; reasons for thinking it was derived from the Roman, 135, 136 ; compared with the ancient Roman, 136, &c. ; point of differ- | ence between them, 138. 140 ;/| other small differences, 140 ; an- tiquity of this liturgy inferred | from the independence of the African church, 141 ; antiquity of the African church, 142. Agenda, what, ii. 166. Albe, its antiquity, ii. 404. Alexandria, liturgy of, see Mark, Cyrit ; patriarchate of, by whom | founded, i. 82 ; how long in pos- session of the monophysites, ibid. ; patriarch of, called pope in the Alexandrian liturgy, i. 86; how long this title has been used, ibid. Alexandrian text of Basil’s liturgy, 1. 55, &e. Alleluia, at the beginning of morning prayer, 1. 247; in the liturgy, i. | 49. Almutium, ii. 409. Alphonso, king of Castille, changes the liturgy in his dominions, i. 167. Amice, ii. 409. Amphibalum, what, ii. 399. Anaphora, what, i. 20. Antioch, liturgy of, see St. James ; patriarchate of, its extent, i. 15. Antiphonarium, what, i. 224. 338. Apologia, or private confession of the priest, formerly used in the Roman liturgy, 1. 122 ; relic of it, ibid. A postates, reconciliation of, ii. 1. Apostles’ Creed in morning prayer, why placed where it is, i. 268 ; its original position, ibid.; in the evening prayer, 287. Apostolical Constitutions, liturgy of, see St. CLEMENT. Aquileia, liturgy of, what it was, i. 133. Archbishop, different meanings of the term, i. 6 ARMENIA, when converted to Chris- tianity, 1, 1915; origin of the catholic of Armenia, ibid.; its li- turgy, when and by whom trars- lated and published, 192 ; remarks on its present state, 192, 193 ; ancient parts of it detailed, 193 ; affords proof that the order of Basil’s liturgy prevailed at Czesa- rea long before his time, 194. | Athanasian Creed, anciently used in the English offices, i. 263 ; Water- Jand’s work on this Creed recom- mended, ibid. ; the Apostles’ Creed generally repeated here, ibid. ; original text of the Athanasian Creed, 264—267. Ave Maria, when prefixed to the Roman offices for the hours of prayer, i. 245. Bangor, its “ use,” i. 186 ; pontifical of, 188. | Banners, benediction of, its propriety and antiquity, ii. 362, 363 ; com- 416 pared with ancient forms of con- secrating a knight’s banner, 363— 369. Baptism, office of, ii. 166 ; its intro- duction, whence derived, 168—170; several rites properly removed from it, 170 ; alterations in it, 171; antiquities and originals of its several parts, 171—177 ; renun- ciations in baptism, their anti- quity, 177—179 ; professions, their antiquity, 180—185 ; benedictions and consecration of the water, 185 —189; form of administration, 189, 190; signing with the cross, 191—194 ; conclusion of the office, 194 ; exhortation to the sponsors, 196. private, ii. 197; its resem- blance to ancient offices, 199, 200. Bast, St., his allusions to the prayer of consecration in the liturgy, i. 69. liturgy of, proved to have been long used in the east by testimo- nies of Charles the Bald—council in Trullo—Leontius of Byzantium, i. 46; Peter the deacon, ibid. ; Gregory Nazianzen, 47 ; Basil himself, ibid.; its text considered doubtful by learned men, 47; mis- takes on this subject, 48; three texts of Basil’s liturgy in exist- ence, ibid. ; Constantinopolitan text, means of ascertaining it, 49 ; cited by council in Trullo, 50; Peter the deacon, 51—53; this probably the genuine text of Basil, 54 ; Alexandrian text, 553 originally | in Greek, 56; probably used in Egypt before a.p. 451, 56—59 ; altered when first brought into Egypt, to suit the Alexandrian liturgy, 59—61 ; its introduction into Egypt accounted for, 62 ; au- thor of the alterations, 63 ; Syrian text not an original, but nearly a translation from Constantinopo- litan, 63, 64 ; substance of Basil’s liturgy described, 64—66 ; its ex- tensive prevalence and value, 66, 67 ; its antiquity greater than the time of Basil, 67, 68 ; quoted by Basil and Gregory Nyssene, 69, 70 ; observations on its origin, 71 ; see ARMENIA, Benedicite in morning prayer, its an- tiquity and place justified, i. 260. Benediction at the end of matins and evensong, i. 279. 291. ————-- at the end of communion, ii. 160, 161. Index. Benedictus in morning prayer, whence derived, i. 261. Bidding prayers before the sermon, ii. 61, το. Bishops, consecration of, performed in the course of the liturgy, ii. 291; at what parts of it, dbid. ; presentation of the prelate elect, 292; king’s mandate for conse- cration, its antiquity, ibid. ; oaths of supremacy, and of canonical obedience, 293; oath of submis- sion to the Roman pontiff formerly taken, was not of ancient date, 294; the litany, 295, 296; ex- amination of the prelate elect, 296. 298; the hymn Veni Creator, 299 ; the form of consecration, 299— 301 ; remainder of the office, 302 ; ceremony of laying the gospels on the head of the bishop ordained, not universally used, ibid. Bishops, election and confirmation of, ii. 290 ; inthronization of, 310— 312. 411. Bread for the eucharist, how it may be prepared, ii. 77. Breaking of bread in the eucharist, its origin, ii. 144; times at which it is broken, 144, 145; after con- secration from St. Paul, ibid. Breviary, from what it was com- posed in the eleventh century, i. 225 ; Roman breviary, its history, 225—228; reformed by Cardinal Quignon, 228, 229; resemblance between his plan and that of the English Ritual, 229—234; Re- forms of the Roman breviary, 235 ; its condition, ibid. See Hours of prayer. Britatn, bishops of, proved to have divine mission, and to be the suc- cessors of the apostles, 11. 251, &c. church of, its early history obscure, i. 1765 its bishops pro- bably first ordained in Gaul, 180 ; its antiquity, 11. 252, 253 ; never committed schism, nor was sepa- rated from the Catholic church, 258; its bishops have always transmitted apostolical mission, 258, 259 ; it was not within any patriarchate, 262—269; did not lose its rights by the conversion of the Saxons, 263-—265 ; our rights established by the councils of Nice and Ephesus, 266 ; and justly re- sumed in the time of Henry the Eighth, 267; and in force ever since, 269, &c. Index. Britaln, liturgy of, opinion of arch- bishop Usher, &e. as to its nature considered, i. 176; it differed greatly from the Roman, 178 ; and from the Irish, ibid. ; the na- ture of this liturgy inferred from facts, 179, 180. Burial of the dead, ancient customs of the church, ii. 235 ; originals and antiquities of our burial ser- vice, 236—240. Byzantium, see Constantinople. Cesarea, exarchate of, its extent, i. 45. , liturgy of, see Basi. Canon of the Roman liturgy, what, i. 111 ; its text to be ascertained as it was in the time of Gregory the Great, 112; not composed after the time of Vigilius, 113; alluded to by him,115. See Rome, liturgy of. Cantate Domino, used in evening prayer, i. 285. Canterbury, archdeacon of, his pri- vileges, ii. 311. Cappa, see Cope. Caps, square, used in the universities and by the clergy, 11. 410. Caputium, ii. 409. Casula, ii. 398. Catalogues of bishops in Britain and Ireland, ii. 252. Catechumens, prayers made for them in the communion service an- ciently, 11. 66. ,» Whether there were prayers for them in the Gallican liturgy, i. 108. 160. Catharinus, archbishop of Conza, did not hold the doctrine of intention, 1.10.1]. Cate, his mistake with regard to the Syrian liturgy of Basil, i. 48. Cemeteries, consecration of, ii. 376. Charges, episcopal, their antiquity, ii. 324, 325. Chasible, see Vestment. Cherubic hymn used in Greek litur- gies, when introduced, i. 94. Childbirth, thanksgiving of women after it, 11. 241 ; originals of our office, ibid. Chimere, used by the British bishops, ii. 407 ; its derivation, 408. Chrism, its antiquity in confirmation, ii. 202. Curysostom, St., liturgy of, used in patriarchate of Constantinople, i. 73; its appellation of doubtful VOL. II. 417 antiquity, ibid. ; tract ascribed to Proclus no sufficient authority, 73, 74.194; text of this liturgy con- sidered uncertain by critics, 75 ; replies to their objections, 76, 77 ; referred to by Severianus of Ga- bala, and Chrysostom, 78, 79; probably used in Thrace, Mace- donia, and Greece, from time im- memorial, 79 ; observations on the antiquity of the great oriental liturgy, 80. Curysostom, prayer of his at the end of morning and evening prayers, i, 279. 291. Church militant, prayers for it in the communion office considered, ii. 87, &c. ; their position justified, 98. Churches, consecration of, ii. 371 ; its antiquity, 371, 372; rites used in England, 372 ; compared with an- cient formularies, 373—376 ; foun- dation of churches, 376; conse- cration of sacred vessels, ibid. CLEMENT, St., liturgy of, remarks on its antiquity, i. 37. 40. Collect for purity at the beginning of the communion service, its anti- quity, 11, 23, 24 ; its original text, 26 Collectarium, what, i. 207. Collects in matins, their position an- cient, 1. 272 ; their origin traced, 272—274; collect for the day, 274; for peace, how old, its ori- ginal text, ibid.; for grace, its an- tiquity and original text, 276 ; for the king and royal family, 276, 277 ; for the clergy and people, its antiquity and original text, 278 ; of St. Chrysostom, its original text, 278, 279. in evening prayer, i. 289, 290 ; for peace, 290; for grace, 291 ; concluding collects, 291, 292. inthe liturgy, in what churches they are used, i. 339; ancient in the Alexandrian and western litur- gies, 339, 340; whether they va- ried with each celebration of the liturgy, 341, 342 ; antiquity of the collects in the English liturgy, 345, 346; ii. 35; their original text from the ancient sacramenta- ries, 347, &c. in the communion service, ii. 35; for the king, 36; justified from antiquity, 37,38); for the day, how old, 39, 40 ; their num- ber, 40 ; occasional collects, ibid. ; their antiquity, 41. Ee 418 Colobium, see Tunicele. Comes, what it was, i. 338; ii. 44. Commandments, Ten, see Law. Commemoration of our Saviour’s in- stitution of the Eucharist, see Institution. Commination service on the first day of Lent, its origin and antiquity, ii. 243, 244 ; originals of the ser- vice, 245—248. Communion of the clergy and laity according to the British church justified, 11. 1515 distributed in both kinds by the eastern church, ibid. ; corruption in the west, 152 ; place of communion, ibid. ; com- munion anthems, 153; forms of delivery, ibid.; of the sick, 232; the practice of the Church of Eng- | land in this justified, 232, 233 ;) ancient rubric of the Church, for the consolation of those who can- not communicate, 233, 234. Compline, an hour of prayer, its origin, i. 204. Confession in morning prayer jus- tified by practice of the eastern church, i. 240; its antiquity in the west, 240, 241; in the evening prayer, its antiquity, 281] ; in the communion service, formerly made in silence, ii. 104 ; its position and use justified from ancient litur- gies, 105 ; its substance compared with that of some ancient formu- laries, 106, 107; private in the liturgy, i. 122; of penitents in private, ii. 379—384. See Peni- tence. Confirmation, when administered in primitive times, ii. 201, 202; dif-| ferent customs of the east and west, ibid. ; antiquity of chrism, | ibid. ; different modes of laying on hands, 203, 204 ; English office of confirmation, 205, &c. ; invocation of the Holy Spirit, 207 ; imposi- tion of hands, ibid. ; conclusion of the office, 208—210. Consecration, in the English liturgy objected to by Romanists, and proved to be valid, ii. 9, &c.; prayer of, in the English liturgy how divided, 134; its form in different churches varied, 135; eastern and Roman forms, ibid. ; invocation of the Holy Ghost how prevalent, 136; proved not to be essential from practice of Roman and Italian churches, ibid.; for other reasons, 138; English prayer Index. of consecration examined and proved to be perfectly valid, 139, 140; such a prayer necessary, 141 ; in the Gallican liturgy, con- siderations as to its form, i. 163, &e. See Churches, Cemeteries. Constantinople, liturgy of. See Cury- SOSTOM. Constantinopolitan Creed, its origin, ii. 53; when first used in the liturgy, 54; its position, 55; its original text, 56, 57. Convocation, mode of holding one, ii. 316, &e. Cope, what it was originally, ii. 401 ; its shape and materials, ibid. ; when prescribed by the English ritual, 402 ; worn instead of the chasible in the east, 403. Coptic liturgies, i. 82 ; at what sea- sons used, 83 ; language, anciently used in divine service, 83, 84. Coronation of kings, ii. 326, &e. ; an- tiquity of rites on such occasions, 326, 327 ; coronations of the east- ern emperors, 327 ; of the west- ern, 328 ; of the kings of France, England, &e. ibid.; the Liber Re- galis, ibid. ; commencement of the office, 329, 330; first oblation, 330, 331 ; litany, 331, 332 ; com- munion office begun, 333; . the oath, 334, 335; the anointing, 336 —340; investiture with super- tunica and spurs, 340; sword, 341 ; armill, 342 ; pall, 343 ; ring, 343, 344; sceptre and rod, 344, 345 ; coronation, 345—347; ho- mage, 347, 348 ; Queen’s corona- tion, 849—352 ; continuation and conclusion of the communion of- fice, 352—355. Creed, Constantinopolitan, used in the ancient Spanish liturgy, i. 175. Cross, sign of the, how anciently used by Christians, ii. 191. Cyrit ALEXANDRINUS, liturgy of, in Coptic, used by monophysites of Alexandria, i. 83; probably writ- ten in Greek at first, 83; divine service performed in Coptic from the earliest ages, 83, 84; this li- turgy represents the original Alex- andrian rite, 85; proved from St. Mark’s liturgy, 85, 86; proved from the Ethiopic liturgy, 89; the Ethiopic liturgy enables us to trace the order of Cyril’s liturgy to the time of Athanasius, 90, 91; differ- ences between Cyril’s and Mark’s liturgies accounted for, 92, &c. ; Index. comparison between Cyril’s, Mark’s, and the Ethiopic liturgy, establishing the primitive Alex- andrian order, 97—99; further comparison with the writings of Egyptian fathers, 100—103. See St. Mark. Dalmatic, see Tunicle. Deacons, their office in the liturgy during the primitive ages, ii. 104 ; ordinations of, in the English ri- tual, 303, &c. Dead, prayers for the, in the liturgy very ancient, ii. 94 ; British church justified for removing them from | her public offices, 95—97. Deans, installation of, ii. 3138—315; origin of their office, ibid. Decalogque, see Law. Decentius of Eugubium, letter to him from Innocentius, i. 118. Degradation, form of, ii. 393. Deprivation, form of, ii. 392. Diocese, civil, explained, i. 6,7; how governed, 7; how many in the Roman empire, ibid. Diptychs in the Gallican liturgy, i. 160. Discipline, secret, what it was, i. 14 ; its influence on the language of the fathers, ibid. Dissenters, their objection to the English ritual, as derived from the Roman, met, ii. 1, &c. Egypt, ancient customs of psalmody there, i. 272; orthodox of, their liturgy of St. Mark altered to suit the Constantinopolitan rite, why, 193. Lyyptian liturgy, peculiarities of it, i. 98,99. See Marx, Cyri.. Elements for the eucharist, when placed on the holy table, ii. 74; custom of the eastern church, ibid.; water mixed with the wine, not essential, 75, 76; bread how to be prepared, 77. Elevation οἵ the eucharist not prac- tised by the English Church, ii. 16. ENGLAND, liturgy of, after the time of Augustine, i. 185, 186; origin of the “uses” of York, Sarum, &c., 186; remarks on the ritual books of York and Hereford, ibid. ; | Sarum use, whence derived, ibid. ; extensive prevalence of this rite, 187 ; origin of a title of the bishop of Sarum, ibid.; Lincoln and Ban- | 419 gor uses, ibid.; Aberdeen in Scot- land, its rites, 188; various mo- nastie rites noticed, ibid. ; missal of Evesham, «bid. ; of Oxford, ibid.; all these rites differed but little, wbid.; English ritual as now used, 188, 189; ritual of, is invested with canonical and spiritual au- thority, ii. 3—8 ; calumnies against it, 9. Epuesvus, exarchate of, its extent, i. 106; when it became subject to the patriarchate of Constantinople, ibid.; its liturgies, ibid.; conjec- tures as to the cause of the nine- teenth canon of the council of Laodicea, ibid.; this canon seems to appoint an order similar to that now used, 107, 108; reasons for thinking the Gallican liturgy for- merly prevailed in this exarchate, 108—110; differences between the great oriental and the Gallican liturgies, 109. Epistle in the English liturgy, ii. 42 ; where anciently read, 43 ; corner where it was read how entitled, ibid. Fpistles, used in the English liturgy, their antiquity, i. 344, ἄς. ; traced in the ancient Lectionaries, 347, é&e. Eypistoler, what, ii. 44. Espousals, what, 11. 214. Eruiopia, when converted to Chris- tianity, 1. 89; liturgy of, originally derived from that of Alexandria, ibid. ; where found, ibid. ; was an independent liturgy from the be- ginning, 69, 90; what it omits, 90 ; its use in tracing the ancient Alexandrian rites, 91; comparison with Mark’s and Cyril’s liturgy, establishing primitive Alexandrian rite, 100—103. See Mark, CyriL, Eucharist, why the liturgy and the sacred elements were called so by the fathers, ii. 113; the liturgy called so by St. Paul, 114, &e. Hulogie, or blessed bread, what, ii. 154. Evening prayers of the British church, or etensong, whence derived, i. 213. 282. See Vespers. Evesham, missal belonging to the monastery there, i. 188. Exarch, meaning of the term, i. 6. Excommunication, forms of, 384 ; pub- lication of, 385. Exhortation, in the morning and evening prayers justified, i. 238. Ee Q2 420 281; in the communion service defended, ii. 99, 100. Expulsion of bishops by queen Eliza- beth justified, ii. 282; the Church has always directed bishops to be ordained to sees vacant de facto by the acts of kings, 283 ; reasons for expelling queen Mary’s bishops, 284. 288. Festivalis liber, what, 11. 65. Forum Julii, liturgy used there, i. 133. Frumentius, converted the Ethiopi- ans, i. 89; was ordained bishop by Athanasius, ibid. Garter, order of the, ii. 356, ἄς. ; ecclesiastical and military orders of knighthood, 356, 357 ; origin of the order of the garter, 357, 358 ; habits of orders, 358 ; knighting, a religious ceremony formerly, 359; election of knights, ibid. ; oath of the knights, 360 ; inves- titure with habit of the order,361. GavL, liturgy of, by whom eluci- dated, 1. 143. 158 ; who were the authors of the Gallican missal, 143, 144 ; the liturgy was differ- ent from the Roman, 144; was exchanged for it by means of Pepin and Charlemagne, 145 ; was more ancient than the time of Hilary of Poictiers, 146—148 ; and originally derived from the church of Lyons, 148, &c. ; Lyons the oldest church in Gaul, 149, 150 ; sent missionaries through a large part of Gaul, 15] ; the Ro- man missionaries in the third cen- tury must have adopted the liturgy of Lyons, 152, 153; this liturgy derived from the churches of Asia and the tradition of St. John the apostle, 153, 154; testimony of the British and Irish churches to this effect, 155—157; argument for the apostolical antiquity of this liturgy, 157 ; its order and sub- stance stated, 158, &c. ; what li- turgy it chiefly resembled, 163 ; difficulty with regard to the form of consecration, ibid. ; invocation of the Holy Ghost originally used in it, 164, 165 ; no reason to think |- that it was introduced into Britain by Germanus and Lupus, 176 ; probably was used in Britain and Ireland from the earliest period, 179, 180. Index. Gelasius, patriarch of Rome, his sa- cramentary, i. 116; when first printed, ibid. Gloria in excelsis sung after commu- nion by the English Church, an- tiquity of the custom, 11. 158 ; and of the hymn, ibid.; its original text, 159, 160. Gloria Patri at the beginning of morning prayer, its origin, i. 247. Gospel, by whom read, ii. 50; cere- monies in reading it, 51, 52; whence read, 52. Gospeller, what, 11. 52. Gospels, read in the English liturgy, their antiquity, i. 344, &c.; traced in the ancient Lectionaries, 347, &e. Graduale, what it was, i. 338 ; ii. 46; its antiquity, 46, 47. Greece, under what ecclesiastical ju- risdiction it was, 1. 73. Gregory the Great, his alterations of the Roman liturgy, i. 112; sug- gestions for ascertaining the text of his sacramentary, 123. Gregory Nazianzen, Coptic liturgy bearing his name, i. 83; when used, ibid.; probably written in Greek originally, ibid.; actually extant in Greek, ibid.; alluded to by an Irish author in the seventh century, 88. Gregory VII. of Rome, his decree about the offices null and void in these countries, 1. 252. Hales of Eton, his objections against the text of Chrysostom’s liturgy, 1:. 7. ΠΕ Hereford “ use,” how it arose, i. 186 ; books containing it, ibid. Heretics, reconciliation of, ii. 387. Hood, its origin and antiquity, ii. 409. Homilarium, what, i. 225. Hours of prayer, called canonical hours, i. 201; how many were customary in England formerly, ibid.; origin of nocturns, 202; lauds, 203; prime, ibid.; third, sixth, and ninth hours, 204 ; ves- pers, ibid.; compline, ibid.; the Church of England justified for appointing two hous of prayer, 205 ; original intention of hours of prayer, 206—209 ; neglected before the Reformation, 209—211 ; English Church justified for not reviving them, 211, 212 ; services performed at the hours of prayer, Index. 912: ical hours, 213 ; probably derived from the Benedictine, 214, 215 ; Ambrosian rites, 216; Gallican, 217,218; Mosarabic, 218; Mo- nastic, 219 ; Oriental, 219—222 ; Egyptian, 222; other rites, 223; British offices of morning and evening prayer, whence derived, 213 ; books used at the canonical hours, 224, 225. See Breviary. Hymnarium, what, 1. 224. Inp1ia, Christianity early established there, i. 196; liturgy of Malabar as used by the Nestorians of St. Thomas, 197 ; liturgies now used in India by the Christians of St. Thomas, ibid. Injunctions, published by bishops in their visitations, 11. 325. Innocentius, bishop of Rome, his tes- timony to the order and antiquity of the Roman liturgy, i. 118. Installation of deans, ii. 313 ; of the dean of Westminster, 314, ΕἾΤ, of knights of the garter. See Garter. Institution, words of, necessary to a valid consecration of the sacra- ment, ii. 141 ; various forms from the ancient liturgies, 142—144 ; repeated aloud by us according to primitive custom, 147. to benefices, ii. 389. Intention, doctrine of, affords no le- gitimate objection against the con- secration in the Chureh of Eng-| land, i. 10, &c. Inthronization of bishops, 11.310. 411. | Introduction of the liturgy, i. 20. 30, 31. 38. 48. 59, 60. 64. Introductions of several liturgies be- fore the lessons described, ii. 21, 22. Introits mentioned by eastern and western authors, 11. 19, 20. Invitatory anthem, and psalm, what, i, 249, 250. Invocation of the Holy Ghost, not deficient in the English liturgy, ii. 10. 139. Invocations of saints, not used in the eastern litanies, 1. 305, 306 ; their antiquity in the west, 307, 308 ; not originally used, 308, 309 litanies in which they do not oc- cur, 309, 310 ; probably used in- stead of Kyrie eleison, 311; the Church justified for removing them, 319—321. 421 Roman rites for the canon-| IRELAND, liturgy of, probably the same as_ the British originally, i. 180, 181 ; monument of the Irish litur gy discovered by Dr. O’Conor, 181 ; dateof the MS., ibid.; how proved to have belonged to the Irish Church, by internal and external evidence, 182, 183; its order and substance described, 183, 184; resembled the ancient Roman, 185. Church of, sent missiona- ries to England, who converted the greater part of the Saxons, il. 253 ; was independent of the Ro- man patriarch, according to the most learned Romanists, 263. 266 ; origin of the Romish sect in that country, 254. Jacobites, or monophysites, what, i. 15. James, St., liturgy of. In Syriac, anciently used by the monophy- sites of Syria, 1.16 ; its appellation older than council of Chalcedon, 19 ; its text ascertained, 20, 21; compared with Greek liturgy of St. James, 27,28 ; deduction from this comparison, 28; in Greek, anciently used by orthodox of Syria and Jerusalem, 17, 18 ; its text ascertained by MSS., 21, 22 ; controversy about it, 22; argu- ments to prove that it was inter- polated from Constantinopolitan liturgies, and some other source, before the tenth century, 23—26 ; view which we are to take of St. James’s Greek liturgy as now ex- tant, 26; as used before council of Chalcedon, a.p. 451; ascertained by comparison of Greek and Syriac liturgies, 27,28 ; quoted by Theo- doret, 29 ; by Jerome, 30; Chry- sostom’s account of the introduc- tion of this liturgy, 30, 31; his references to the anaphora, 31— 33; allusions of Ephrem Syrus, 33; Cyril of Jerusalem, 35 ; the Apostolical Constitutions, 37—40 ; Justin Martyr, 41; antiquity of St. James’s liturgy, 42; origin and date of its title, 43, 44. ; | Jerusalem, liturgy of, see St. JAMEs ; patriarchate of, its antiquity and extent, 1. 15. John, St., evangelist, probably ori- ginated the liturgy of Ephesus and of Gaul, i. 154, &e. 92 at ed Jubilate Deo, in morning prayer, its | antiquity, 1. 262. Kelis, synod of, in Ireland, i. 184, 185 ; ii. 266. Kings, coronation of, see Coronation. Knights, see Garter, Banners. Kyrie eleison, how long used in the Roman liturgy, 1. 122. Language of the liturgy, see Unknown tongues. Laodicea, council of, when held, i. 106 ; the 19th canon remarkable for its directions relative to the liturgy, ibid.; probably established the great oriental rite, instead of one resembling the Gallican, 107 —110. Lauds, how ancient as an hour of prayer, i. 203 ; joined to nocturns, aid. Lavipedium, see Maundy. Law, commonly called the command- ments, read in the English liturgy, ii. 27, &c.; antiquity of the cus- tom, 27, 28; the Church of Eng- land justified for using always the same portion of scripture, 29, 30 ; its division into verses justified, 31, 32; where it was originally read, 32, 33; example of similar division in the ancient English formularies, 31. 33, 34. Lectionary, what it was, i. 308. Leo the Great, bishop of Rome, his additiens to the Roman canon, and sacramentary, 1. 117, 118. Leo Thuscus, his translation of Chry- sostom’s liturgy, i. 74. Leonian sacramentary, how ancient, i. 117 ; when first printed, ibid. Lesleus, his edition of the Mosarabic or Spanish missal recommended, 1. 172. Lessons, in morning prayer, their an- tiquity, i. 254; formerly very short in the Church of England, 255 ; position of first lesson ancient, ibid. ; second lesson defended by practice of Egyptian church, 261. in the evening prayer, i. 285, 286. Lincoln, its “use,” or “ custom,” i. 186, 187. Linen cloth, termed corporale, sin- don, or εἰλητὸν, when laid on the holy table, ii. 72. Litany, used in various senses by ancient writers, i. 293—296 ; an- tiquity of special supplications, Index. 296—301 ; customary in the time of Basil, 297; peculiar days of litany or rogation in Gaul, &e., 299; Litania Major of Rome, 300 ; eastern days of litany, 301 ; service performed in litanies, 301, &e. ; allusions to it in Basil, 302 ; Sozomen, 303 ; Sidonius, Avitus, &c., 303, 304; Roman litanies, 305 ; Constantinopolitan, ibid. ; no invocations of saints in eastern litanies, 305, 306 ; nor anciently in western, 306—310; form of litany prayers derived from the eastern church, 310; Kyrie eleison formerly used instead of the invo- cations of saints, 311, &c.; an- thems sung in the procession, 312, &c. ; litanies of England, 314, &c.; litany prayers, as used by the Church, justified, 315 ; their form and substance, how ancient, 316, 317 ; the Church justified for re- moving invocations of saints from her litanies, 319—322; the En- glish litany compared with an- cient texts, 321—330; of the Sarum breviary, 330, 331. the lesser, in morning prayer, i, 269. Liturgy, meaning of the term, i. 3. Liturgies, short account of their pub- lication during the three last cen- turies, i. 3, 45; reasons why there are prejudices against them, 4,5 ; course pursued in investigating their original, 6, 7; four great primitive liturgies, where used, 8 ; when committed to writing, 11 ; their value difficult to estimate, ibid.; what it is, 12, 13. Lord’s Prayer, in morning prayer, 1. 243; not originally used at .the beginning of the service, 244 ; when this custom was introduced, ibid. ; when first adopted in Ro- man breviary, 245 ; at the begin- ning of communion service, whence derived, ii. 23—25 ; not essential to repeat it after consecration, 149 ; ancient liturgies which do not prescribe it in that place, 149, 150 ; repeated by all the people, 155 ; joined to canon of Roman liturgy by Gregory the Great, i. 114 Magnificat, its ancient use in the service, i. 284. Mahommedans, their assistance to the Index. 493 monophysites, i. 82; their perse- cution of the orthodox, 93. Malabar, liturgies of the Christians of, i. 197. Mamertus, of Vienne, litanies or ro- gations instituted by him on the three days before Ascension, 1. 299. Manual, what, 11. 166. Marx, St., liturgy of, when and where discovered and printed, i. 85; proved to have belonged to the Church of Alexandria, 86; tes- timonies to its use in Egypt in the twelfth century, 87; and in the seventh, 87, 88 ; proved to be de- rived from original Alexandrian rite, by its conformity with liturgy of Cyril, and Ethiopic, 89, ἃς. ; disputes as to genuineness of Mark’s liturgy, 91 ; real origin of this appellation, 92; Mark’s li- turgy is that of the orthodox after a.p. 451, altered to suit rites of Constantinople, 93 ; proofs of this alteration, 93—95. 99 ; must have been made before twelfth century, probably about eighth, 95, 96 ; Renaudot’s mistakes with regard to the liturgy of Mark, and the Coptic liturgy of Basil, 96, 97 ; comparison with the Coptic liturgy of Cyril, and the Ethiopic, esta- blishing primitive Alexandrian rite, 98, 99; difference between this and the great oriental rite, 99 ; comparison with the writings of Egyptian fathers, 100—108 ; summary of the means we have for tracing the primitive liturgy of Alexandria, 104; Renaudot’s edition and notes, 104, 105. Martene, his work “de Antiquis Ecclesize Ritibus” commended, i. 167. Martyrologium, what, i. 224. Matins, office for, compounded of nocturns and lauds, i. 213. See Nocturns, Lauds. Matrimony, performed by Christian ministers from the earliest period, ii. 211 ; originals of our office, 212 —222. Maundy, ceremonies of the, ii. 366 ; | ancient English rites, 367 ; pre- sent rites, 368. Melchites, meaning of the term, i. 16. Menezes, archbishop of Goa, i. 197. Metropolitans, what, i. 6; antiquity of the office, ibid. Mitan, liturgy of, ascribed to Am- brose, i. 125; referred to by Wala- fridus, &ec. ibid.; its text, how ascertained, 125,126; has been different fromm the Roman since the time of Gregory the Great, 126; and since fifth century at least, 126, 127; its order, 127, 128 ; compared with the Roman about the time of Gregory, 128— 130 ; prayer super sindonem, what it corresponded to in the Roman liturgy, 129; whence the liturgy of Milan was originally derived, 130, 131 ; its progress traced, and origin of the name of Ambrosian as applied to it, 131; the erro- neous notions of Vicecomes as to its origin, 132. Milk and honey given after baptism, ii. 194. Missa sicca, or dry service, what, i. 164; what it resembles in the English liturgy, 163, ἅς. ; an- tiquity of the custom, 164; Du- rand’s directions for its perform- ance, 165. Missal, how distinguished from h- turgy, 1. 111. —-, plenary, when and how formed, i. 338. Mission, of clergy, as distinguished from their orders, ii. 250 ; how it is limited and conferred, 251 ; the mission of the British and Irish clergy proved, 251—257 ; replies to objections of Romanists, &c. 257, &e. Monastic institute, where it chiefly prevailed, i. 62. Monophysites, what, i. 15. Morning prayer, of the British church, its origin, i. 213. See Matins. Mosarabic liturgy, see SPAIN. | Nestorians, why so called, i. 194; their history alluded to, «bid. ; their three liturgies, 195; the liturgy of Adzeus cannot be the apostolical liturgy of Mesopotamia, 195, 196 ; nor the other two, ibid. Nicene Creed, see Constantinopolitan. Nocturns in morning prayer, their origin, i. 202. Nune dimittis, antiquity of its use in the service, i. 286. Oblations offered by Christians from the earliest period, ii. 67 ; what they consisted of, 68; whether they were made during the liturgy in the eastern church, ibid. ; alter- ations and rules about them in the west, 69 ; relic of ancient customs at Milan, ibid.; their antiquity and fortunes in England and Ire- land, 70, 71 ; always preserved by us, 71. Oblations, verbal, what, ii. 78, 79 ; ver- bal oblation in the Apostolical Constitutions explained, 79; in Basil’s liturgy, 80; in the Alex- andrian, 80, 81 ; in those of Milan and Rome, 81, 82; in the Con- stantinopolitan, 83; in those of Antioch and Jerusalem, 83, 84 ; no verbal oblation essential, 85, 86 ; verbal oblations of the Eng- lish liturgy explained, 86, 87. —or sacrifice, proved not to be deficient in the English liturgy, ii. 14. Occasional prayers after the morning prayer and litany, 1. 331, &e. for rain—fair weather, 332; in time of dearth, 333 ; war and plague, 334 ; ember weeks, &c. 335 ; for all conditions of men, 336. Offertory anthem, how ancient, ii. 73 ; may be either read or chanted ac- cording to ancient customs, 73, 74. Omophorion, what, 11. 406. Orders of the British and Irish clergy, from what apostles they descend, ii. 252; writers in de- fence of their validity, ibid. ; ad- mitted to be valid by learned Romanists, 260, 261. Oriental liturgy, the great, consider- ations on its prevalence, antiquity, and origin, i. 42. 71. 80 ; difference between it and the Gallican, 108— 110 ; probably established by coun- cil of Laodicea in the exarchate of Ephesus, in place of one resembling the ancient Gallican, ibid. Oriflamme, what, ii. 362. Osculatorium, what, ii. 102. Oxford, MS. missal of, i. 188. Pall of bishops and metropolitans, τι, 406. Parker, archbishop, did not need the Roman patriarch’s confirmation or ordination to the metropolis of Canterbury, but would have been schismatical if he had obtained them, ii. 260—273 ; was ordained by bishops who had divine mission for their work, 273, &c. Paschal controversy between the Index. Roman and British churches, i. 155. Passionarium, what, i. 224. Pastoral staff, its antiquity, ii. 408 ; its figure, ibid. Pastorale, what, ii. 166. Patriarch, explanation of the term, i. 6 ; authority of, how ancient, 7. Patriarchs of the Church in the fourth century, i. 7. Patrick, archbishop of the Irish, by whom instructed, 1. 156 ; his la- bours in Ireland, 181; ordained, 185. Paul’s, St., installation of the dean of, ἢ. 914. Pax, or osculatorium, what, ii. 102. Peace, salutation of, in the primitive ages used in the communion ser- vice, il. 101 ; alterations and ex- tinction of the custom, 102; its place, how supplied in the English liturgy, 103. Penitence, public and private, ii. 378 ; English rite at public penance, ibid. ; reconciliation of penitents, 379 ; private penitence, confes- sion, and absolution, 379 —384. Penitents, prayers for them in the liturgy anciently, 11. 66. , public, in the primitive church, their different classes, ii. 243. Perambulations on rogation days, ii. 369, 370. Peter the deacon, his quotations from the liturgy of Basil discussed, i. ὅ0---ὅ8. Phenolion, what, 11. 398. Planeta, ti. 398. Pluviale, see Cope. Poderis, what, ii. 404. Pontifical, what it contained, ii. 166. Pontus, civil diocese of, i. 45 ; what ecclesiastical division it ecorre- sponded with, ibid. Pope, the title of the patriarch of Alexandria, i. 86; to whom ap- plied in primitive times, ibid. Portiforium, see Breviary. Post-communion, thanksgiving in the liturgy, its antiquity, il, 155—157. Preface to the Ritual, its resemblance to that of the breviary of cardinal Quignon, i. 229—234, in the communion service, see Thanksgiving. in the Gallican and Spanish liturgies, 1, 160—174. Preparation of the Elements, see Elements. Index. Priests, ordinations of,in the English ritual, ii. 303, &c. Prime, an hour of prayer, its anti- quity, 1. 203. Processional, what, ii. 166. Processions, spoken of by Basil, and introduced by Chrysostom, ii. 297, 298. Proclus, archbishop of Constantino- ple, tract ascribed to him probably spurious, i. 19. 74. Prophecy, see Epistle. Prose, what, 11. 49. Psalmody, customs of, appointed by Basil in his monasteries, 1. 68. Psalms im morning prayer, their place justified, i. 250 ; their num- ber varied in different places, 251, 252 ; the British offices defended, 252 ; the decree of Gregory VII. of Rome on the offices null in these churches, ibid.; im evening prayer, 283 ; numbers of them in ancient times and different places, ibid. Psalter used in canonical hours, 1. 223 ; Roman and Gallican Psalters, ibid.; what the Psalter generally contained, 224. Purgatory, belief in, rendered it in- expedient to continue prayers for the departed, ii. 95 ; not the doc- trine of the catholic church, 256. Quignon, his reform of the Roman breviary, 1. 228, 229 ; resemblance between his plan and that of the English ritual, 229—234. Reconciliation of penitents, ii. 379. 385 ; of heretics, schismatics, and apostates, 386, 387. Renaudot, his liturgical publications, i. 4. 20. 105; his mistakes cor- rected, i. 90. 94. 96, 97. Responsory, what, ii. 46. Ritual, what it contained during the middle ages, ii. 166 ; of the Greek church, how it resembles that of the English, ibid. Rochette, its antiquity, ii. 407. Rogations, or supplications, i. 299 ; three rogation days before ascen- sion, by whom instituted, ibid. ; where prevalent, 299, 300. See Litany, Perambulations. Rome, liturgy of, different opinions as to its antiquity, i. L115; missal and liturgy distinguished, ibid. ; ascribed to Gregory the Great, 425 ‘liturgy as used in his time, 112; Gregory the reviser and improver, not the author of it, 112, 113; this liturgy was not composed be- tween the time of Vigilius and Gregory, 113,114; referred to by Vigilius, a.p. 538, 115; regula- tions of Symmachus, ibid.; Gela- sius, his sacramentary, 116 ; Leo- nian sacramentary, its antiquity, 117 ; Leo the Great, his additions to the canon, &c. ibid.; Innocen- tius’s testimony to the antiquity of the Roman liturgy, 118 ; its an- tiquity conjectured from the relics of the African liturgy, 119, 120; from that of Milan, 120 ; its order before the time of Gregory the Great, 121—123 ; means of ascer- taining the text of Gregory’s sa- cramentary, 123; commentators on the Roman liturgy, 124. Romg, patriarch of, his privileges in the primitive ages defined, ii. 262 ; extent of his patriarchal jurisdic- tion, 262, 263 ; had no jurisdiction over Britain or Ireland, 263, 264 ; nor over France, according to the most learned Romanists, 265 ; did not acquire patriarchal jurisdic- tion over our churches by sending Augustine, 264 ; had no jurisdic- tion in Ireland, 266 ; was prohi- bited by general councils of Nice and Ephesus from assuming juris- diction over us, 266, 267; his ju- risdiction was rightly and canoni- eally removed, 268; was never restored in these countries in any canonical manner, 269—273 ; was formerly tolerated for a time, and with reason, 271; its abolition was not schism, 272, 273. Romish sect in England and Ireland, its origin, ii. 254 ; its first bishops in Ireland, when and how created, wid.; its bishops in England, 255 ; none of them have any descent from the ancient bishops of these churches, ibid. ; their doctrines not those of the catholic church, 256, &e. Sacerdotale, what, ii. 166. Sacrament, how the word was used by the Fathers, ii. 201. Sacramentale, what, ii. 166. Sacramentary, what it comprised, i. 338 ; the eastern churches have none, 339. ibid. ; means of ascertaining the | Sacrifice, see Oblation. Saints,not worshipped by the Church, ii. 17 ; commemorated, ibid. Sarum, “use,” by whom originated, i. 186; its extensive prevalence, 187. Scarf or stole, worn by dignitaries, ii. 405 ; its antiquity, bid. ; worn differently by priests and deacons, ibid.; the bishop’s pall, 406. Schismatics, reconciliation of, ii. 387. Scotland, by whom converted to Christianity, ii. 253 ; catalogue of its bishops, 252. Secret discipline of the Church, 1. 14 ; what influence it has exercised on the language of the Fathers, ibid. Sentences, in the morning prayer, jus- tified, i. 236, 237 ; in the evening | prayer, 281; in the communion service, justified by ancient ex- amples, ii. 110. Sequences, what, ii. 49; why abo- lished by the English church, ibid. Seraphic hymn, its antiquity in the liturgy, 11. 126. Sermon, in communion service, its antiquity, ii. 58; feasts and fasts proclaimed, 59; excommunica- tions also, 60; ancient prayers | before it, 60, &c. ; recited without the sermon, 61 ; after the offer- tory, 62; their antiquity, 63 ; sermon properly so called, 64, 65 ; whence delivered, 66. Silent prayers, used in the universal Church, i. 107. Spain, liturgy of, by whom abolished, | i. 166, 167 ; Roman substituted for it, ibid. ; it was originally the same as the Gallican, 167, &c. ; proved from writings of Carolus Calvus and Vigilius, 168, 169 ; antiquity of this rite further proved, 170 ; must have been derived from that of Gaul at a most ancient period, 170,171; monuments of this li- turgy, 172; its order and sub- stance stated, 173—175. Subarrhation, in matrimony, what, ii. 214. Supremacy, oath of, used in the time of Elizabeth, ii. 277 ; justified, 278, &e. by the practice of the whole eastern church, 280, 281. , regal, in ecclesiastical af- Index. 279 ; excesses of some kings no ground of objection to the Church, 281. Surplice, its antiquity, ii. 409. Sursum corda, &c. antiquity of the form in the east and west, ii. 111, 112. Suspension, form of, ii. 391. Synod, mode of holding one, ii. 316, &e. , diocesan, its ancient form, ii. 325 ; still preserved in some de- gree, ibid. Te Deum, to what authors ascribed, i. 256 ; probably composed in Gaul, 256, 257 ; its author conjectured, ibid. ; its position ancient, 257 ; its titles in the ancient English offices, ibid. ; its original text, 257 —260 ; used in inthroning bishops, i. 311 ; in the installation of deans, 313. Tersanctus, used in the liturgy since the time of the apostles, 11. 126 ; forms of it from the ancient litur- gies, 127,128; may be sung or said, 129. Thanksgiving in the liturgy or com- munion service, how ancient, ii. 113; its substance according to primitive liturgies, 119; various prefaces, when used in the west, 120; English and eastern thanks- givings, 121; originals of the English prefaces, 122—125. —_——— of women after child- birth, see Childbirth. Thanksgivings, after the Litany, i. 336. Thrace, when placed under the juris- diction of the bishop of Constan- tinople, i. 73. Tractus, what it was, ii. 46. Transubstantiation, not the doctrine of the catholic church, il. 256, 257. Trisagios, the hymn, distinguished from Tersanctus, i. 64, 65 ; when introduced into Constantinopolitan liturgy, 64. Tunicle, or dalmatic, its antiquity, ii, 403. Unction of the sick, intention of this ancient practice, 11, 223. fairs, consistent with the law of | Uniformity preserved in the liturgy God and the ecclesiastical customs, ii. 278; Christian kings are su- preme governors of the Church, 278,279 ; their authority in eccle- siastical affairs defined and limited, by the primitive church, i. 9 ; con- sistent with variety, 10. Union of the bread and wine, what, ii. 146; its antiquity and origin, 146, 147. Index. Unknown tongues, forbidden by St. Paul to be used in the liturgy, ii. 114, &c. ; answers to the objec- tions of Estius, 117, &c. Veni Creator, by whom composed, ii. 298 ; its original text, 299. Venite exultemus, why and when placed at the beginning of matins, i. 249. Versicles, at the beginning of morn- | ing prayer, their antiquity, i. 246, 247 ; of evening prayer, 282. Vespers, an hour of prayer, how ancient, i. 204. Vestment, or chasible, its antiquity, ii. 309 ; its shape described, 310 ; its materials and colours, 311 ; on what occasions it is directed to be used, ibid. Vestures, ecclesiastical, appointed by | the rubric of the English ritual in 1549, 11. 396, &c. ; comparison of those rubrics with Alesse’s Latin version, ibid. Vicecomes, his erroneous ideas of the origin of the liturgy of Milan, i. 132. Vigils, whence originally derived, i. 202. Virgin, office of the, when intro- THE . by ὧν 4 duced, i. 227; antiphons to their date, 235. See Ave Maria. Visitation of churches, its antiquity, 11. 323 ; ancient and modern forms of, 323—325. of the sick, antiquity of the office, ii, 223; originals of our service, 224—232 ; absolution, 226; ancient absolution, 229 ; communion of the sick, 232. See Communion. | Washing of feet, formerly practised | __after baptism, ii.194. See Maundy. | Water mixed with the wine for the eucharist not essential, ii. 13. 75 ; but primitive, 75, 76. | Westminster, installation of the dean | Of, it, 914: 515. Worcester, the custom of that church in the celebration of the liturgy praised, ii. 23. 26. Ximenes, cardinal, his care of the ancient Spanish rite, i. 167. 172. , archbishop of Toledo, his account of the change of liturgy in Spain, i. 167. | York, origin of its “use,” i. 186. END. Editions of some Books frequently referred to. Breviarium Eboracense, Venetiis, 1493. Herefordense, Rouen, 1505. Sarisburiense, Paris, 1535. Romanum, a Quignon, Lugduni, 1546. Manuale Eboracense, London, 1509. -τος-- Sarisburiense, Rouen, 1543. Missale Ambrosianum, 1522. ----.-..--. Eboracense, York, 1510. -----. Herefordense, Rouen, no date. Sarisburiense, London, 1529. Romanum, Antwerp, 1619. Processionale Sarisburiense, Antwerp, 1525. 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