*wv 
 
 


 
 iV
 
 ORIGINES LITURGIC.E, 
 
 ANTIQUITIES 
 
 OF 
 
 THE ENGLISH RITUAL, 
 
 AND 
 
 A DISSERTATION ON PRIMITIVE LITURGIES. 
 
 BY 
 
 THE REV. WILLIAM PALMER, M. A. 
 
 OF WORCESTER COLLEGE, OXFORD. 
 
 IN TWO VOLUMES. 
 VOL. I. 
 
 THIRD EDITION. 
 
 OXFORD : 
 AT THE UNIVERSITY PRESS. 
 
 BIDCCCXXXIX.
 
 PREFACE 
 
 TO THE FIRST EDITION. 
 
 I/. I 
 
 Ritual Formularies of the English 
 Church have been illustrated by so many 
 learned Divines, that the reader may justly 
 claim some explanation of the necessity and 
 the nature of the present work. 
 
 The valuable writings of LESTRANGE,NICHOLLS, 
 WHEATLY, SHEPHERD, and Bishop MANT, con- 
 tain excellent commentaries both practical and 
 doctrinal, on the rubrics and prayers of our 
 Ritual ; and perhaps scarcely any thing can be 
 added to the information which they have con- 
 veyed on these points. But the field of histo- 
 rical and antiquarian discussion is more open. 
 In itself more extensive, it has perhaps been less 
 explored ; and its fertility is so great, that had 
 it been consistent with my plan, there would 
 have been no difficulty in very considerably 
 extending these volumes. 
 
 Such topics are in fact connected with much 
 that is important ; for he who is acquainted with 
 the principles and practice of early times, will 
 best comprehend the purport of our rites. The 
 English Prayer Book was not composed in a 
 few years, nor by a few men : it has descended 
 
 as 
 
 1291675
 
 iv PREFACE. 
 
 to us with the improvements and the approba- 
 tion of many centuries : and they who truly feel 
 the calm and sublime elevation of our hymns 
 and prayers, participate in the spirit of primi- 
 tive devotion. The great majority of our formu- 
 laries are actually translated from Latin and 
 Greek rituals, which have been used for at least 
 fourteen or fifteen hundred years in the Chris- 
 tian church : and there is scarcely a portion of 
 our Prayer Book which cannot in some way be 
 traced to ancient offices. 
 
 Most of our ritualists have noticed these cir- 
 cumstances ; but with the exception of NICHOLLS, 
 who printed the originals of many of our collects 
 from the Sacramentary of Gregory, no one, I 
 believe, has yet published any part of the Eng- 
 lish Offices in their Original languages. 
 
 My own attention was called to this fact, 
 when, in the course of preparation for holy or- 
 ders, it became my duty to study our Ritual : 
 and while I was endeavouring to ascertain the 
 precise meaning of some expressions, I expe- 
 rienced such difficulties in referring to the ori- 
 ginals, as induced me to seek some commentary 
 resembling that which the reader has now before 
 him, and subsequently to resolve, as far as was 
 in my power, to supply the deficiency. 
 
 The propriety of such an undertaking does 
 not, I am happy to say, rest on my opinion alone. 
 The late Bishop of Oxford, (DR. LLOYD,) whose 
 authority should have weight on such a subject, 
 was so convinced of its expediency, that he was
 
 PREFACE. v 
 
 himself collecting materials for the purpose, 
 which he intended to publish so soon as his 
 avocations should permit 3 . His Lordship's col- 
 lections were entered on the margin of a folio 
 Prayer Book, in the library given by Dr. Alles- 
 tree for the use of the Regius Professor of Divi- 
 nity in this University ; and having been kindly 
 permitted to compare them with the results of 
 my own investigations, I have derived from 
 them several valuable observations, which are 
 acknowledged in their proper places. 
 
 There is another and still larger body of col- 
 lections entered on the margin of a Prayer Book 
 in the Bodleian Library, and apparently de- 
 signed for the same purpose, by Doctor EDWARD 
 BERNARD, Savilian Professor of Astronomy in 
 this University, in the reign of king Charles the 
 Second. I have also very frequently consulted 
 a manuscript Sacramentary of the Anglo-Saxon 
 Church, written about the ninth or tenth cen- 
 tury, and given by Leofric bishop of Exeter to 
 his cathedral church before the Norman Con- 
 quest. This interesting volume is likewise in 
 the Bodleian Library. 
 
 It has been my object, in the following work, 
 to trace the origin and antiquity of our Services, 
 especially of those which have been insufficiently 
 noticed by others ; to explain ancient rites and 
 ancient terms ; to record the originals of our 
 
 a I have been informed that his Lordship delivered several 
 private lectures, entirely on this topic, to a class of theological 
 students in this University.
 
 vi PREFACE. 
 
 prayers ; and to point out the best sources of in- 
 formation on ritual subjects. When I have been 
 unable to ascertain their originals, I have occa- 
 sionally compared our formularies with those 
 which have been used on similar occasions in 
 other churches. Some of our Offices have been 
 so fully explained and commented on by pre- 
 ceding ritualists, that little ground has been left 
 unoccupied ; and this must in some degree ac- 
 count for the brevity of my remarks on these, 
 compared with what I have said of other Ser- 
 vices. The holy Communion has particularly 
 engaged my attention, because it is here that we 
 are to look more especially for analogy with the 
 ancient liturgies. 
 
 In the course of these remarks it has been 
 necessary to refer so very frequently to the pri- 
 mitive liturgies, which bear the names of MARK, 
 JAMES, BASIL, CHRYSOSTOM, and other Fathers, 
 that I have been induced to place a Dissertation 
 on Primitive Liturgies at the beginning of the 
 present volume, which may be useful in explain- 
 ing the authority of documents subsequently 
 referred to, and may contribute to turn the at- 
 tention of others to these most important and 
 venerable remains. 
 
 In conclusion, it becomes my duty gratefully 
 to acknowledge the liberality with which the 
 Delegates of the Oxford University Press have 
 undertaken to publish this work.
 
 CONTENTS 
 
 OF 
 
 VOL. I. 
 
 DISSERTATION ON PRIMITIVE LITURGIES. 
 
 INTRODUCTION P. 3 
 
 Sect. I. LITURGY OF ANTIOCH 15 
 
 Sect. II. LITURGY OF C^ESAREA 45 
 
 j-Ject. III. LITURGY OF CONSTANTINOPLE 73 
 
 Sect. IV. LITURGY OF ALEXANDRIA 82 
 
 Sect. V. LITURGY OF EPHESUS 106 
 
 Sect. VI. LITURGY OF ROME Ill 
 
 Sect. VII. LITURGY OF MILAN ;. 125 
 
 Sect. VIII. LITURGY OF AFRICA 134 
 
 Sect. IX. LITURGY OF GAUL 143 
 
 Sect. X. LITURGY OF SPAIN 166 
 
 Sect. XI. LITURGY OF BRITAIN AND IRELAND 176 
 
 Additions. LITURGY OF ARMENIA 190 
 
 NESTORIAN LITURGIES 194 
 
 INDIAN LITURGIES 196 
 
 ANTIQUITIES OF THE ENGLISH RITUAL. 
 
 Chapter I. Part I. MORNING PRAYER 201 
 
 Chapter I. Part II. EVENING PRAYER 252 
 
 Chapter II. LITANY 264 
 
 Chapter III. COLLECTS, EPISTLES, AND GOSPELS ... 308
 
 A DISSERTATION
 
 DISSERTATION 
 
 ON 
 
 PRIMITIVE LITURGIES. 
 
 VOL. I. B
 
 A 
 DISSERTATION 
 
 ON 
 
 PRIMITIVE LITURGIES. 
 
 INTRODUCTION. 
 
 T N treating of the liturgy, I would be understood 
 to use the term in that restricted sense which it 
 generally bears in the writings of the ancients ; as 
 denoting the service used in the celebration of the 
 eucharist. In the eastern churches, that service 
 (though, sometimes known by other appellations) has 
 long borne the title of the "divine" or "mystical'' 
 liturgy. In the west, the eucharistic office has most 
 commonly been called "missa ;" but the term liturgy 
 has also been frequently applied to it. 
 
 The study of ancient liturgies is one, which from 
 various circumstances has made but slow progress. 
 It can hardly be said to have commenced until the 
 sixteenth century, when the liturgies of Basil, 
 Chrysostom, James, Mark, and others of eastern 
 origin, were first printed. Before this time, though 
 some writers commented on the offices of their own 
 churches, they were unable to compare various li- 
 turgies together, and thence to elicit the truth. At 
 that period, none of the learned men of Europe, 
 even though profoundly versed in general theology, 
 and in the writings of the Fathers, were able to 
 
 B 2
 
 4 Dissertation on primitive Liturgies. 
 
 give any satisfactory information relative to these 
 ancient remains, or to form any just or distinct no- 
 tion of their merits. It was not until the middle of 
 the seventeenth century, that light was first thrown 
 on the Greek liturgies by Goar, in his edition of 
 the Euchologiurn ; and although that work is far 
 from perfect, no one has since enlarged the sphere 
 of its information, or corrected its errors. In this 
 century also, Thomasius published the ancient Ro- 
 man Sacramentary of Gelasius. Pamelius in the 
 preceding century had edited that of Gregory, which 
 was now illustrated with learned notes by Menard. 
 In the eighteenth century the Roman Sacramentary 
 of Leo was discovered. And not long before, the 
 writings of Gavanti, Bona, Le Brun, Martene, and 
 Muratori gave much information relative to the Ro- 
 man liturgy. Towards the end of the seventeenth 
 century, the ancient Gallican liturgy was rescued 
 from oblivion by Bona, Thomasius, and Mabillon. In 
 the early part of the eighteenth, Renaudot first gave 
 to the world much satisfactory information relative 
 to the liturgies of Alexandria and Antioch, which 
 had been hitherto almost entirely unknown. Thus 
 it was not until the eighteenth century, that the ma- 
 terials of knowledge were supplied in such abun- 
 dance, as to enable the student of liturgies to take 
 an extended and unprejudiced view of his subject. 
 
 Combined with these circumstances were others, 
 which have much impeded the study of liturgies, 
 and have tended to excite unreasonable prejudices 
 against them. The learned writers of the sixteenth 
 and seventeenth centuries, who in their own pro- 
 vinces of literature remain unequalled, were yet gene- 
 rally destitute of that sort of knowledge which would
 
 Introduction. 5 
 
 nave constituted them sufficient judges of the merit 
 of liturgies ; and hence their opinions were most 
 contradictory on this subject. This circumstance 
 alone was sufficient to impede the study of litur- 
 gies ; for when the most learned men were divided 
 on the merits of those remains, it seemed an endless 
 labour to investigate the truth. 
 
 The controversies of the time also involved this 
 subject in obscurity. Some persons deemed their 
 doctrines supported by the ancient liturgies, and 
 hence thought themselves obliged to contend for 
 their genuineness, and the integrity of their text. 
 Others proved that they contained many things 
 more recent than the time of their reputed authors, 
 remarked with triumpji the variations of different 
 manuscripts, and concluded that they were per- 
 fectly uncertain, if not altogether spurious. From 
 these causes an opinion prevails amongst a large 
 portion of the learned world, that the ancient li- 
 turgies are of little or no value. The following 
 pages are intended to shew, that there are some 
 means of ascertaining the substance and order of 
 Christian liturgies during the primitive ages ; and 
 to facilitate the study of those venerable monuments, 
 by directing the reader's attention to such remains, 
 and in such a channel, as seem best calculated to 
 merit his notice, and reward his labours. 
 
 It seems to have been often assumed by the 
 learned, that there was originally some one apo- 
 stolic form of liturgy in the Christian church, to 
 which all the monuments of ancient liturgies, and 
 the notices which the Fathers supply, might be re- 
 duced. Were this hypothesis supported by facts, it 
 would be very valuable. But the truth is, there are 
 
 B 3
 
 6 Dissertation on primitive Liturgies. 
 
 several different forms of liturgy now in existence, 
 which, as far as we can perceive, have been different 
 from each other from the most remote period. And 
 with regard to the apparent propriety of the Apo- 
 stles' instituting one liturgy throughout the world, 
 it may be observed, that it is quite sufficient to sup- 
 pose all liturgies originally agreed, in containing 
 every thing that was necessary for the due celebra- 
 tion of the eucharist; but that they adopted ex- 
 actly the same order, or received every where the 
 same rites, is a supposition equally unnecessary arid 
 groundless. 
 
 I have not therefore attempted to reduce all the 
 liturgies, and notices of the Fathers, to one com- 
 mon original ; but have rather sought for the origi- 
 nal liturgies by a reference to acknowledged facts. 
 The following is the course which I have pursued, 
 in endeavouring to ascertain the nature of the pri- 
 mitive liturgies. Considering that the primitive 
 church was divided into great portions, known by 
 the appellations of Patriarchates, Exarchates a , or 
 
 a As I shall frequently have the diocese or irapoiicla of each, 
 
 occasion to make use of these See Bingham's Antiquities, c. 
 
 terms in the following work, I book ii. c. 16. The bishop of 
 
 will now briefly explain them the metropolis of a civil dio- 
 
 to the reader. The primitive cese, which comprised several 
 
 church was ruled by bishops, provinces, was called archbi- 
 
 metropolitans, and patriarchs. shop, or exarch, and afterwards 
 
 The bishop of the chief city in patriarch ; and had much the 
 
 each province was entitled me- same sort of jurisdiction over 
 
 tropolitan or primate, and af- all the metropolitans of that 
 
 terwards archbishop, and had diocese, as each of them had 
 
 a certain jurisdiction over the over the bishops of his own 
 
 bishops of that province. He province. See Bingham, c. i 7. 
 
 ordained them received ap- The office of metropolitan is 
 
 peals from them in ecclesiasti- probably as ancient as the apo- 
 
 cal affairs presided in provin- stolic age ; that of patriarch is 
 
 cial synods of bishops visited likewise very ancient, though
 
 Introduction. 7 
 
 national churches ; and that the supreme bishops in 
 these districts (where there were such bishops) had 
 generally sufficient influence in latter ages, to cause 
 their own liturgies to be universally received by 
 their suffragans ; I thought it advisable, in the first 
 place, to examine the liturgies of such supreme 
 churches, and inquire whether they appear to be 
 derived from primitive antiquity. If it seem that 
 some other liturgy was used before the existing 
 formulary, I have endeavoured to trace it out. And 
 finally, I have consulted the writings of those Fa- 
 thers who lived in the immediate neighbourhood, 
 and by means of them endeavoured to ascertain the 
 extent of country through which each liturgy was 
 used, and the antiquity to which we can trace its 
 order and substance. This plan I have followed in 
 all instances, except where there was no supreme 
 church, to guide me in the investigation ; and I have 
 
 we do not find it mentioned politans voluntarily admitted 
 by that name till the council their jurisdiction. The Roman 
 of Chalcedon, A. D. 45 1 . How- empire about the time of Con- 
 ever it certainly existed long stantine was divided into thir- 
 before that time, as it seems teen civil dioceses, each of 
 that the bishop of Alexandria which was ruled by a governor 
 had this sort of jurisdiction in called exarch, vicar of the em- 
 the third century. See Bing- pire, or prefect. It does not ap- 
 ham, book ii. c. 16. .3. In pear that there was a supreme 
 fact, every bishop, as a succes- bishop or patriarch in each of 
 sor of the apostles, had a cer- these dioceses. The exarchs or 
 tain degree of influence and patriarchs of the church in the 
 authority in the whole church ; fourth century, were those of 
 and they who joined to this, Alexandria, Antioch, Caesarea, 
 the importance which was de- Ephesus, Constantinople, Thes- 
 rived from the dignity, power, salonica, Rome, Milan, and 
 and opulence of the metropoli- Carthage. To which were add- 
 tan or capital cities over which ed afterwards Jerusalem and 
 they presided, acquired such Justiniana. See Bingham, An- 
 a degree of weight and influ- tiq. book ix. Basnage, Hist, 
 ence, that bishops and metro- de 1'Eglise, tome i. 
 
 n 4
 
 8 Dissertation on primitive Liturgies. 
 
 then had recourse to those remains which appear with 
 reason to represent the original local liturgy. 
 
 After a careful examination of the primitive li- 
 turgies of the Christian church, it appears to me, 
 that they may all be reduced to four, which have 
 been used in different churches from a period of 
 profound antiquity. The first may be entitled the 
 great Oriental Liturgy, as it seems to have pre- 
 vailed in all the Christian churches from the Eu- 
 phrates to the Hellespont, and from the Hellespont 
 to the southern extremity .of Greece. The second 
 was the Alexandrian, which from time immemorial 
 has been the liturgy of Egypt, Abyssinia, and the 
 country extending along the Mediterranean sea to- 
 wards the west. The third was the Roman, which 
 prevailed throughout the whole of Italy, Sicily, and 
 the civil diocese of Africa. The fourth was the 
 Galilean, which was used throughout Gaul and 
 Spain, and probably in the exarchate of Ephesus 
 until the fourth century. These four great liturgies 
 appear to have been the parents of all the forms 
 now extant, and indeed of all which we can in any 
 manner discover ; and their antiquity was so very 
 remote, their use so extensive in those ages when 
 bishops were most independent, that it seems diffi- 
 cult to place their origin at a lower period than the 
 apostolic age. The liberty which every Christian 
 church plainly had and exercised, in the way of im- 
 proving its formularies, confirms the antiquity of 
 the four great liturgies ; for where this liberty ex- 
 isted, it could have been scarcely any thing else but 
 reverence for the apostolical source from which the 
 original liturgies were derived, that prevented an 
 infinite variety of formularies, and preserved the
 
 Introduction. 9 
 
 substantial uniformity which we find to have pre- 
 vailed in vast districts of the primitive church. 
 
 There can be little if any doubt that Christian 
 liturgies were not at first committed to writing, 
 but preserved by memory and practice. However, 
 this did not prevent a substantial uniformity from 
 being continually kept up. Each church might very 
 easily preserve uniformity in its own liturgy ; and 
 if all who had originally received the same followed 
 this plan, a general uniformity would be the result. 
 That each church preserved continually the same 
 liturgy is certain. It is impossible to peruse the 
 notices supplied by the Fathers, without perceiving 
 that the baptized Christians were supposed to be 
 familiar with every part of the service ; and conti- 
 nual allusions are made to various particulars as 
 well known, which it would be impossible to ex- 
 plain, except by referring to the liturgies still ex- 
 tant. The order of the parts was always preserved, 
 the same rites and ceremonies continually repeated, 
 the same ideas and language without material va- 
 riation, transmitted from generation to generation. 
 The people always knew the precise points at which 
 they were to repeat their responses, chant their sa- 
 cred hymn, or join in the well-known prayer. If, 
 then, each church preserved uniformity in its own 
 liturgy, a general substantial uniformity would be 
 found after the lapse of some centuries, in the litur- 
 gies of those churches which had originally received 
 the same order. Thus, when we compare the litur- 
 gies of the patriarchates or exarchates of Antioch, 
 Caesarea, and Constantinople, as used in the fourth 
 and fifth centuries, we find a substantial uniformity 
 pervading them all. Those parts which are com-
 
 10 Dissertation on primitive Liturgies. 
 
 inon to all, are found arranged in the same order in 
 all. The principal rites are identical. They agree 
 in their principal ideas. Every thing, therefore, 
 concurs to prove the original identity of all three. 
 Nearly the same may be said of the liturgies of 
 Rome, Milan, and Africa ; and of those of Gaul and 
 Spain. We have therefore the best reasons for af- 
 firming, that the catholic church from the beginning 
 has always preserved an uniform order of liturgy. 
 But this uniformity did not exclude improvement 
 and variety. The bishop of each church appears 
 plainly to have possessed the authority of improving 
 his own liturgy by the addition of new ideas and 
 rites : and the exercise of this power, either indi- 
 vidually or collectively, accounts for the variations 
 which we find in those liturgies now extant, origin- 
 ally derived from the same model. Nor does it 
 seem that variety of expression, under certain regu- 
 lations, was excluded at any time by the Christian 
 church. When we examine the remains of the Ro- 
 man, Italian, Gallican, and Spanish liturgies, we find 
 that they all permitted a variety of expression for 
 every particular feast ; always retaining, however, 
 more or less of fixed and permanent matter, and 
 uniformly preserving an identity of order, and the 
 same series of parts. It appears to me that the 
 practice of the western churches during the fifth 
 arid fourth centuries, in permitting the use of va- 
 rious "missse" in the same church, affords room for 
 thinking that something of the same kind had ex- 
 isted from a more remote period. For it does not 
 seem that the composition of new " missae" for the 
 festivals excited any surprise in those ages, or was 
 viewed as any thing novel in principle. Hence I
 
 Introduction. 1 1 
 
 think it probable, that it had been the early custom 
 of many western bishops, to use more or less variety 
 of expression and idea on each particular festival ; 
 while they carefully preserved the primitive and 
 well-known order and substance, which had been de- 
 livered to them by their predecessors. This sort of 
 variety is still visible in the English liturgy, where 
 different collects and prefaces are used for different 
 festivals, while the main order and substance still 
 remains. 
 
 The period when liturgies were first committed 
 to writing is uncertain, and has been the subject of 
 some controversy. Le Brun contends that no li- 
 turgy was written till the fifth century ; but his ar- 
 guments seem quite insufficient to prove this, and 
 he is accordingly opposed by Muratori and other 
 eminent ritualists. It seems certain, on the other 
 hand, that the liturgy of the Apostolical Constitutions 
 was written at the end of the third, or beginning of 
 the fourth century ; and there is no reason to deny 
 that others may have been written about the same 
 time, or not long after. Whoever compares the ac- 
 count which Cyril, in his fifth mystical Catechesis, 
 gives of the thanksgiving in the liturgy of Jerusa- 
 lem, with those of St. James's liturgy in Greek and 
 Syriac, will be strongly inclined to think, that St. 
 James's liturgy was already committed to writing 
 in the time of Cyril, or before the middle of the 
 fourth century. 
 
 Various obstacles are to be surmounted, before we 
 can form a correct judgment of the value of existing 
 liturgies. As these formularies were in continual 
 use, they necessarily received various additions and 
 changes, to adapt them to the circumstances of sue-
 
 12 Dissertation on primitive Liturgies. 
 
 cessive ages. Some prayers became obsolete, and 
 were omitted. Words and names and prayers were 
 introduced, and acquired importance from the rise 
 of heresy, from civil commotions, or some other 
 cause. These things would induce a rapid and su- 
 perficial observer to suspect mutilation or corrup- 
 tion, where there were very few difficulties in 
 reality, that could not be made to yield to patient 
 investigation and competent knowledge. The va- 
 riations of manuscripts afford a ready argument 
 against the text of existing liturgies. Some of these 
 contain a portion of the liturgy, others the whole ; 
 some contain rubrics, and others do not ; some pre- 
 scribe the prayers and duties of the deacon and 
 priest, others those of the priest only. In some, 
 peculiar rites are introduced ; in others, again, parts 
 of the service are not written down, but left to the 
 memory. All this has arisen merely from the dif- 
 ferent opinions with regard to convenience, which 
 different persons entertained ; and is calculated 
 to confirm the antiquity arid authenticity of the 
 main body of the liturgy, which is preserved by all 
 manuscripts. 
 
 The value of liturgies in affording evidence of the 
 true nature of Christian faith and morality, would 
 be very great, if we could refer unhesitatingly to the 
 monuments in our possession, as exhibiting the text 
 used during the most primitive ages. They must, 
 however, under any circumstances, have a share in 
 the great body of Christian evidence ; and where 
 we can shew them to have been used by certain 
 churches, they must be considered as the public for- 
 mularies of such churches, and therefore more au- 
 thoritative than the sentiments of an individual.
 
 Introduction. 13 
 
 In proportion as we can trace back their text or 
 their substance into antiquity, their value and im- 
 portance increase. When their text has been traced 
 to the primitive ages, and we are enabled to bring 
 the sentiments of ancient divines in confirmation of 
 their doctrines, we may receive a satisfaction and 
 confirmation in faith, which cannot perhaps be so 
 fully and completely derived from primitive evi- 
 dence in any other way. For it was chiefly, if not 
 only, in the mystical liturgy of the eucharist, that 
 the primitive church spoke without reserve of all 
 the sublimities of Christian faith. When the cate- 
 chumens and infidels, who were permitted to hear 
 the lessons and sermon, had been dismissed, there 
 was no longer any thing to impede the disclosure of 
 those profound truths, which the faith of the igno- 
 rant and undisciplined could not yet receive. It was 
 then, that in the fulness of faith and love and con- 
 fidence, the brethren offered up prayers to God, and 
 saluted one another with the holy kiss. Then the 
 bishop, having prepared the bread arid the cup, ad- 
 dressed the people, and exhorted them to " lift up 
 " their hearts," and " give thanks" to their heavenly 
 Father. After which he offered thanksgiving and 
 blessing to God, the Father, Son, and Holy Ghost, 
 for all his goodness and mercy to the human race ; 
 and, having consecrated the elements, concluded the 
 thanksgiving and prayers with a doxology, to which 
 all the people answered, Amen. This order varied 
 a little in the different liturgies, but its parts are 
 found in all, as the reader will perceive by the 
 following pages. 
 
 All this, however, was only heard and known by 
 the baptized or perfect Christians ; for it was a
 
 14 Dissertation on primitive Liturgies. 
 
 remarkable part of the primitive discipline to conceal 
 from all others the mode of administering the sacra- 
 ments. The learned Bingham has given a particu- 
 lar account of this in book x. chap. 5. of his Anti- 
 quities of the Christian Church ; to which I refer 
 the reader for abundant information on the subject. 
 The method of celebrating baptism, confirmation, 
 and the eucharist ; the nature and effect of these 
 ordinances; the sublime doctrine of the Trinity; and 
 the Creed and Lord's Prayer ; were only communi- 
 cated to converts about the time of their baptism. 
 Christians were absolutely prohibited from revealing 
 this information to catechumens or infidels ; and 
 whenever the early Christian writers speak on such 
 topics, (except when controversy compels them to a 
 different course,) there is usually some reserve in 
 their manner, some reference to the peculiar know- 
 ledge of the faithful, and, very frequently, allusions 
 so figurative and remote, as none but a baptized 
 Christian could have understood. 
 
 This primitive discipline is sufficient to account 
 for the facts, that very few allusions to the liturgy 
 or eucharistic service, are found in the writings of 
 the Fathers ; and that on the more solemn part of 
 consecration, &c. they are almost entirely silent. I 
 would entreat the reader to bear this in mind, if, in 
 perusing the following pages, he should think the 
 passages which I have collected from the Fathers, 
 too few, or too indistinct, to warrant the inferences 
 which I have deduced from them.
 
 SECT. i. Liturgy of Antioch. 15 
 
 SECTION I. 
 
 LITURGY OF THE PATRIARCHATE OF ANTIOCH. 
 
 'T^HE patriarchate of Antioch originally included 
 that of Jerusalem, and comprised the countries 
 of Judaea, Mesopotamia, Syria, and some provinces 
 of the southern part of Asia Minor a . The liturgy 
 which prevailed in these countries merits our parti- 
 cular attention for several reasons. First, because 
 the church of Jerusalem was the mother-church of 
 Christendom, and the faithful first received the title 
 of Christians at Antioch ; secondly, because the li- 
 turgy used there, appears likewise to have prevailed 
 to a great extent in the adjoining regions ; and 
 thirdly, because we have more ancient and nume- 
 rous notices of this liturgy in the writings of the 
 Fathers, than of any other in existence. 
 
 In proceeding to ascertain its nature, our first step 
 is to inquire what liturgies are now used there, and 
 
 a Bingham's Antiq. book ix. confirmed this dignity to him, 
 c. i. . 6. c. 2. . 8, 9. The placing under his jurisdiction 
 bishop of Jerusalem, though the three provinces of Pales- 
 given honorary precedence by tine, containing about fifty bi- 
 the council of Nice, only ob- shoprics, which were abstracted 
 tained the jurisdiction of a pa- from the patriarchate of An- 
 triarch in the fifth century, tioch. 
 when the council of Chalcedon
 
 16 Dissertation on primitive Liturgies. SECT. i. 
 
 whether any of them profess, or appear to be, the 
 original or apostolical liturgy of that country. 
 
 The patriarchate of Antioch is chiefly inhabited 
 by the Jacobites or Monophysites, and the Melchites 
 or orthodox. The Monophysites derive their origin 
 from Eutyches, whose errors were condemned by 
 the council of Chalcedon, A. D. 451 ; they derive 
 their appellation from their doctrine, for they appear 
 to deny the existence of the human nature of Christ, 
 which they affirm to be absorbed in the divinity, 
 and made one with it. They are also called Ja- 
 cobites from Jacob Baradaeus, an eminent leader 
 of this sect in the sixth century. The orthodox 
 (termed Melchites or Royalists by their opponents, 
 from their attachment to the emperors of the east) 
 have always adhered to the profession of the catho- 
 lic faith, and the communion of the patriarch of 
 Constantinople. 
 
 The Monophysites and the orthodox in the patri- 
 archate of Antioch, have long agreed in using litur- 
 gies bearing the venerable name of the apostle 
 James; who, according to universal tradition, was 
 the first bishop of Jerusalem. The Monophysites 
 still retain their ancient liturgy. The orthodox 
 have in the course of ages received the liturgies of 
 the Greek or Constantinopolitan church into com- 
 mon use, so that now their ancient liturgy of St. 
 James is only read on one day in the year, namely, 
 the feast day of that Apostle. The Monophysite li- 
 turgy of St. James is written in the Syriac language, 
 the orthodox in Greek. 
 
 A liturgy of St. James has been used from a very 
 remote period in the churches of the Syrian Mono- 
 physites. Barsalibi, archbishop of Amida, a Syrian 
 Monophysite, who lived in the eleventh century,
 
 SECT. i. Liturgy of Antioch. 17 
 
 testified its use in the Syrian church by a commen- 
 tary which he wrote upon it b . According to Abra- 
 ham Echellensis c , the Syrians or Monophysites all 
 assert that St. James wrote a liturgy ; and this he 
 confirms by the testimony of Joannes Maron, (who 
 lived in the sixth or seventh century d ,) Dionysius 
 bishop of Amida, and Jacobus Edessenus ; who af- 
 firm that their liturgy had descended to them from 
 the age of the apostles, and that St. James was its 
 author. 
 
 A liturgy of St. James has also been used from a 
 remote period by the orthodox of Jerusalem and 
 Syria. In the twelfth century Theodore Balsamon, 
 orthodox patriarch of Antioch, said that the liturgy 
 of St. James was used in Jerusalem and Palestine 
 on the great feast days 6 ; though it appears from 
 the context, that the liturgies of Constantinople had 
 by that time come into general use at Antioch. The 
 use of this liturgy in the church of Jerusalem was 
 mentioned about the same time by Marcus, ortho- 
 dox patriarch of Alexandria, in his questions to 
 Theodore Balsamon. He inquired, whether the 
 
 b Renaudot. Liturg. Orient. liturgies used by the Syrian 
 
 Collectio. torn. ii. p. 454. Monophysites, which are very 
 
 c In his Annotations on He- numerous. 
 
 bedjesu de Scriptoribus Chal- e 2?;/m'a>frai dirb TOV irapovros 
 
 daicis. p. 135- Kavovos, OTI Trp&ros o ayios'laKco- 
 
 d "HocestprincipiumLitur- ftos 6 d8e\(fxj6fos, t*s rrp>Tos dp- 
 
 giae D. Jacobi Apostoli, quae ^teparevcras T^S 'ifpocroXn/uiraJv eVc- 
 
 omnium liturgiarum antiquis- K\r)(rtas, irapeScoKe rfjv Bfiav Itpa- 
 
 sima est, ideoque juxta illius T*Xrrfco, ijris nap' r\\iiv dyvotlrat, 
 
 ordinem suas instituerunt cae- napa de rois 'lepoo-oXv/xtVatj *cat 
 
 teri." Joannes Maron cited by roly UaXaKTTivaiois fvfpydrui iv 
 
 Abraham Echellensis not. in rais /j^yd\ais eoprals. Theodor. 
 
 Hebedjesu p. 138. In speak- Balsamon, not. in Can. 32. 
 
 ing of "caeteri," he alluded Concil. in Trullo. Bevereg. 
 
 to the authors of the other Pandect, torn. i. p. 193. 
 
 VOL. i. c
 
 18 Dissertation on primitive Liturgies. SECT. i. 
 
 liturgies read in the parts about Alexandria and Je- 
 rusalem, and said to have been written by the holy 
 apostles James and Mark, were to be received or 
 not f . In the ninth century, the emperor Charles 
 the Bald, in an epistle to the clergy of Ravenna, 
 said, "The liturgy was celebrated before us accord- 
 " ing to the rite of Jerusalem, whose author was 
 " James' the Apostles." The most important testi- 
 mony to the antiquity of an orthodox liturgy of St. 
 James, is contained in the thirty-second canon of 
 the council in Trullo held at Constantinople, A. D. 
 691. The two hundred and twenty-seven bishops 
 there assembled, commanded that water should be 
 mixed with the wine of the eucharist ; according to 
 the ancient custom of the church, which was trans- 
 gressed by the Armenians. And they fortify this 
 decree by the authority of a written liturgy of St. 
 James. "For James, brother (according to the flesh) 
 " of Christ our God, to whom the throne of the 
 " church of Jerusalem was first committed, and 
 " Basil, archbishop of the church of Caesarea, whose 
 '* fame has extended throughout the whole world, 
 " delivering to us the mysterious liturgy in writing, 
 " have appointed," &c. h 
 
 f A irepl TO. fjifprj Tys 'AXeai>- more Hierosolymitano auctore 
 
 dpdas, Kal TO>V 'lepoa-oXvuatv ava- Jacobo apostolo." Carolus Cal- 
 
 yivuicrK.6p.tvai \tirovpyiai, KOI Xe- vus Epist. ad Cler. Ravennat. 
 yopevai (Tvyypa(prji'ai napa. TO>V " Kal -yap Kal 'la/c&)/3or 6 Kara 
 
 dytcav oTrotrroXwi/ 'Ia*ca)/3ou TOV d- (rdpua Xpiorov TOV 0eov r]p,>v d- 
 
 &\(po6eov, Kal Mdpxov, 8fKrai fieri 8e\(pos, os rrjs *I(pocroXvp.iT>v fK- 
 
 rfj dyiq icul Kado\tKfj tKK\rjcriq, fj K\r)crtas Trpcaros rnv Bpovov evfjri- 
 
 ov ; Marcus Alexandria, cited o-revSr], Kal Bao-iXeio? 6 TTJS Kat- 
 
 by Renaudot,Lit. Orient. torn. i. <rapeW eWX^o-ia? apxicrrio-Koiros, 
 
 p. Ixxxviii. ov TO K\eos Kara Ttacrav TTJV OIKOV- 
 
 g " Celebrata etiam sunt co- \iivr\v 8ie8pap,ev, eyypd<p<as T)I/ /ttv- 
 
 ram nobis Alissarum officia ortKiji/ fj^lv itpovpyiav TrnpaSeSw-
 
 SECT. i. Liturgy of Antioch. 19 
 
 It appears, therefore, that the Monophysites and 
 the orthodox of the patriarchates of Aritioch and Je- 
 rusalem have, from a very remote period, agreed in 
 ascribing their liturgies to St. James the Apostle, 
 who was frequently entitled first bishop of Jerusa- 
 lem. This fact affords some reason for thinking 
 that they esteemed their liturgies to be very much 
 alike. It is also probable that the Christians of 
 this patriarchate commonly, ascribed their liturgy to 
 St. James before the council of Chalcedon, A. D. 451. 
 For a complete separation took place at that time be- 
 tween the orthodox and the Monophysites ; thence- 
 forward each side regarded the other as heretical, 
 and accordingly they held no communion. It is 
 highly improbable that either party, under these 
 circumstances, would borrow from the other a title 
 for their liturgy. All must therefore have received 
 this title from their predecessors who lived before 
 the council of Chalcedon. 
 
 However, though there is reason to think, that 
 
 <coT6f, TfXeiovv tv TII 6fla ~\irovp- could not have been written 
 yia ' vSaros KOI olvov TO ifpbv no- for at least 300 years after his 
 rripiov eVSeSoHcaa-H/. Canon xxxn. death. (Expl. de la Messe, iii. 
 Concil.inTrullo. Bevereg.tom. 380.) In fact, had Proclus 
 i. p. 191. really written it, it is not cre- 
 I have not cited the tract dible (considering the interest- 
 ascribed to Proclus, archbishop ing nature of its contents) that 
 of Constantinople, who died no notice should have been 
 A. D. 446, and which speaks taken of it by the succeeding 
 directly of St. James's liturgy, ecclesiastical writers. Yet it 
 for strong doubts are enter- appears never to have been 
 tained of its genuineness by cited by any writer till the 
 Fabricius, Simon, Leo Alia- thirteenth or fourteenth cen- 
 tius, and Le Brun. The lat- tury; and the silence of nine 
 ter justly observes, that the hundred years (it must be con- 
 name of Chrysostom, applied fessed) throws an additional 
 in this tract to St. John of and serious doubt on the gf- 
 Constantinople, shews that it nuineness of this tract. 
 
 C 2
 
 20 Dissertation on primitive Liturgies. SECT. i. 
 
 the Christian churches in the patriarchate of An- 
 tioch referred their liturgy to the apostle James be- 
 fore the council of Chalcedon, I am not prepared to 
 contend that they had long done so ; much less am I 
 disposed to vindicate the genuineness of St. James's 
 liturgy ; that is, to maintain that he was either its 
 author or writer. It will appear, however, in the 
 sequel, that I am far from denying the apostolical 
 antiquity of this liturgy in some respects. 
 
 Before I proceed to deduce the common origin of 
 the Monophysite and orthodox liturgies of St. James 
 from actual comparison, I must endeavour to esta- 
 blish their texts, and to decide which portions of 
 each may be considered certain, and which uncer- 
 tain. 
 
 The Monophysite liturgy of St. James was first 
 translated from the Syriac into Latin by Renaudot, 
 who published it in the second volume of his valu- 
 able work, entitled, " Liturgiarum Orientalium Col- 
 lectio," and added copious and learned explanatory 
 notes. This liturgy, like all other oriental liturgies, 
 may be divided into two parts. The first part, or 
 Introduction, extends to the beginning of the Ana- 
 phora or solemn prayer, containing the preface, con- 
 secration, &c. and terminates before the priest blesses 
 the people, saying, " The love of God, the grace of 
 " the Son, and the communion of the Holy Spirit, 
 " be with you all 1 ." The second part, or Anaphora 
 extends from this benediction to the end of the 
 liturgy. The Introduction is rarely found in the 
 MSS. of Syriac liturgies, and varies very consider- 
 ably in different MSS. Renaudot has published two 
 forms of it, which agree in very few respects*. Nei- 
 
 ' Renaudot, Liturg. Oriental, torn. ii. p. 30. J Ibid. pp. 1.12'
 
 SECT. i. Liturgy of Antioch. 21 
 
 ther of these is of any antiquity. For there is no 
 mention of the prayers and dismissal of catechu- 
 mens, energumens, and penitents, in them ; yet we 
 know that these rites were formerly used in the li- 
 turgy of Antioch, as well as in all the east ; and 
 other liturgies still retain some memorials of them. 
 
 There is indeed no air of antiquity in the Intro- 
 duction until we come to the prayer entitled "ante 
 " osculum pacis k ," which is found in all the copies 
 of St. James's liturgy in Syriac, and which is also 
 cited expressly from it in the very ancient Coptic 
 liturgy of Basil 1 . The text of the liturgy interven- 
 ing between this prayer and the blessing, beginning, 
 " The love of the Father," &c. m already alluded to, 
 may be considered certain, and is probably very 
 old. 
 
 The order and text of the Syriac Anaphora of 
 St. James, beginning from, " The love of the Fa- 
 " ther," &c. and including the thanksgiving, conse- 
 cration, and solemn prayers, is perfectly ascertained 
 not only by means of MSS. of various ages, but by 
 ancient commentaries which all accord with it. 
 
 I shall now proceed to examine the text of the 
 orthodox liturgy of St. James, which is written in 
 the Greek language. This liturgy was first edited 
 at Rome in A.D. 1526. by Demetrius Ducas", and 
 no other copy of the liturgy of St. James in Greek 
 was known to exist until the middle of the eight- 
 
 k Renaudot, Liturg. Orien- Testament!, torn. iii. by Fabri- 
 tal. toin. ii. p. 29. cius ; in Assemani's Codex Li- 
 ' Ibid. torn. i. p. 13. turgicus, loin. v. which is the 
 m Ibid. torn. ii. p. 30. edition to which I shall refer ; 
 n From the edition of Ducas and the latter part, or Ana- 
 it was copied into the Biblio- phora, translated into English 
 theca Patruni. It is also found by Dr. Brett in his Collection 
 in the Codex Apocryphus Novi of Liturgies, p. 14. 
 
 c 3
 
 22 Dissertation on primitive Liturgies. SECT. i. 
 
 eenth century ; when Assernani published another 
 text of St. James's liturgy, from a MS. of the tenth 
 century, and the various readings of a MS. of the 
 twelfth century . These three copies, though they 
 apparently differ frequently in order, yet appear on 
 examination to exhibit very nearly the same text. 
 The variations are generally to be accounted for, by 
 the necessity of writing successively, prayers which 
 were in practice repeated at the same time by dif- 
 ferent persons ; by the introduction of a variety of 
 prayers from other known and respectable sources ; 
 and by the adaptation of the prayers and comme- 
 morations to the peculiar circumstances of different 
 places and times. 
 
 In speaking of these variations, however, I would 
 be understood chiefly to refer to the introduction of 
 this liturgy, namely, to that part which precedes 
 the blessing, beginning " The love of the Lord and 
 " Father," &c. The Anaphora, or solemn thanks- 
 giving, consecration, and prayer which follows, is 
 found in the three texts of St. James's Greek 
 Liturgy, without any other difference than a slight 
 variety in the order of the petitions for God's grace, 
 or in the names of those persons who were comme- 
 morated in the prayers. 
 
 The liturgy of St. James, in the Greek language, 
 lias given rise to much controversy, and to great 
 confusion of ideas. Shortly after it was first pub- 
 lished, some controversialists of that age employed 
 it to support their doctrines ; and while these per- 
 sons thought themselves obliged to defend the title 
 of this liturgy, and to ascribe its composition to St. 
 James the Apostle, others pronounced it altogether 
 Assemani Codex Liturgicus, torn. v. p. 68. 400.
 
 SECT. i. Liturgy of Antioch. 23 
 
 spurious and modern. Baronius, Bellarmine, Leo 
 Allatius, Bona, arid Benedict the fourteenth, have 
 endeavoured to prove that it was actually the pro- 
 duction of St. James. Cave, Fabricius, Dorschaeus, 
 Basnage, Dupin, and Tillemont, and many others, 
 have rejected it as possessing no legitimate claims 
 to such an antiquity, but exhibiting many signs of 
 interpolation and novelty. Grancolasius, Assemani, 
 and Zaccaria, admit that it contains some things 
 which are not as old as the apostolic age, but yet 
 think that the main structure may be referred to 
 St. James. 
 
 A diligent investigation of the subject has led me 
 to conclude that this liturgy, as now extant, is to be 
 regarded as the liturgy of the orthodox of Jerusa- 
 lem and Palestine, which some time before the 
 tenth century had received several additions and 
 alterations, to adapt it to the formularies of the 
 church of Constantinople. 
 
 After the council of Chalcedon, A.D. 451, the 
 orthodox of Antioch and Jerusalem were not many 
 in number ; and when the Mahommedans invaded 
 those parts in the seventh century, they protected 
 the Moriophysites, while they depressed and perse- 
 cuted the orthodox. Under these afflicting circum- 
 stances, the orthodox Syrians became entirely de- 
 pendent on the patriarchs of Constantinople, and in 
 consequence the liturgies then used at Constan- 
 tinople, namely, those of Basil and Chrysostom, 
 were introduced. And by the twelfth century they 
 had come into such general use amongst the ortho- 
 dox of Syria and Palestine, that no other seem to 
 have been used at Antioch ; and even at Jerusalem 
 they appear to have been used on all occasions ex- 
 
 c 4
 
 24 Dissertation on primitive Liturgies. SECT. i. 
 
 cept the greater feast days, when St. James's liturgy 
 was still employed i. These circumstances render 
 it probable that several alterations would have been 
 made in the liturgy of St. James, in order to adapt 
 it to the rites of the Greek church, if any such 
 adaptation were possible. 
 
 Let us, then, examine the liturgy of St. James, 
 and see whether there are not evident signs of alter- 
 ations and adaptations to the Greek rite. We find 
 in this liturgy a hymn resembling ol TO. -^epov^l/ut. 
 fjLva-riKws r , which last occurs in the liturgies of Con- 
 stantinople in the same place 8 . This hymn was 
 first introduced into the liturgy of the church of 
 Constantinople in the time of the emperor Justin, 
 in the seventh century* ; and there is no presump- 
 tion that it was then derived from the liturgy of 
 any other church. This hymn was therefore pecu- 
 liar to the Constantinopolitan liturgy, and was in- 
 troduced into the liturgy of the orthodox of Jerusa- 
 lem in imitation of it. Certainly this hymn was not 
 known in Syria before the council of Chalcedon, for 
 the Monophysites do not use it. Secondly, the ele- 
 ments are carried to the altar in procession at the 
 same time as in the Constantinopolitan liturgies of 
 Basil and Chrysostom, and the prayer then said, 
 beginning o 0eo? 6 0eo? rnu.wv, is taken word for word 
 from Chrysostom 's liturgy". Thirdly, the prayer 
 
 q This appears by the evi- r Liturgia Jacobi, Assemani, 
 
 dence of Theodore Balsamon, torn. V. p. 16. 
 orthodox patriarch of Antioch, s Goar, Rituale Grace, p. 72.et 
 
 in his reply to the queries of not. 108. inChrysost. Liturg. 
 Marcus, patriarch of Alexan- * Ibid. p. 131. 
 dria ; and by his Annotations Liturg. Jacobi, Assemani, 
 
 on the Thirty-second Canon of tom. v. p. 17. Liturgia Chry- 
 
 the Council in Trullo. sostonii, Goar, p. 63.
 
 SECT. i. Liturgy of Antioch 25 
 
 beginning K vpie 6 9eo9 o KT/o-a?, is taken entirely from 
 Basil's liturgy v , and in one MS. is expressly ascribed 
 to him w . Fourthly, the anthem sung before or after 
 the name of the holy virgin in the commemora- 
 tions", is derived from the Constantinopolitan rite, 
 which prescribes such an anthem in this place ?; 
 and the very anthems of x"j e fe^pftmftmi and afydv 
 earnv to 9 aX>/0ft>9 are found in the printed copies and 
 MSS. of Chrysostom's liturgy in the same position 2 . 
 There is no trace in any of the liturgies of the Nes- 
 torians, or the Monophysites, of any anthem like 
 these ; and as we cannot assign any reason why 
 they should have omitted such an anthem, if they 
 had ever used it, we must conclude that these an- 
 thems were not used by the eastern churches before 
 the council of Chalcedon, for otherwise we should 
 have met with them in the liturgies of the Mono- 
 physites. When these anthems were first used I 
 cannot precisely say. But it certainly is probable 
 that they were devised at Constantinople, since I 
 find that the orthodox churches of Alexandria and 
 Jerusalem both adopted them, and it is more pro- 
 bable that both followed the rite of Constantinople 
 in this respect, than that either originated a custom 
 which was adopted by the church of Constantinople 
 and the other. Fifthly, the anthem 6 novoyevw wo9 
 is sung before the hymn Tersanctus, as it is in 
 the Constantinopolitan liturgy 3 . Sixthly, one of 
 
 v Assemani Cod. Lit. torn. v. Y Liturgia Chrysost. Goar, 
 
 p. 28. Goar, Liturgia Basilii, p. 78. Basilii, ibid. p. 170. 
 
 p. 164. z Goar, Rituale Grace, p. 78. 
 
 w The Codex Messaneusis 103. 
 
 Assemani, p-77- a Liturgia Jacobi, Assemani, 
 
 * Assemani Cod. Lit. torn. v. p. 6. Goar, Kituale Grtcc. 
 
 p. 44, 45. 86. p. 101.
 
 26 Dissertation on primitive Liturgies. SECT. i. 
 
 the MSS. published by Assemani contains a prayer 
 taken from Basil's liturgy b ; and the other manu- 
 script, whose various readings he has given, also 
 includes the same prayer which likewise occurs in 
 the liturgy of Chrysostom c . 
 
 It appears, therefore, that the orthodox of Jeru- 
 salem and Palestine did not hesitate to introduce 
 into their own liturgy of St. James several rites and 
 prayers, with or without acknowledgment, from the 
 liturgies of Constantinople. The first MS. of St. 
 James's liturgy, published by Assemani, enables us 
 to determine the text as it was in the tenth century. 
 It was before this time that the alterations or addi- 
 tions which I have described took place. How- 
 ever, besides the prayers and rites which are in this 
 way accounted for, a large number of others remain, 
 (especially in the introduction of St. James's Greek 
 Liturgy,) which we must refer to the orthodox pa- 
 triarchs of Jerusalem, between the fifth and tenth 
 centuries, as it is impossible to trace them to a more 
 remote antiquity, arid they do not appear in the 
 liturgy of any other church. 
 
 These remarks will, I trust, be thought sufficient 
 to shew, that the Greek liturgy of St. James, as now 
 extant, is to be regarded as the old liturgy of the 
 Melchites, or orthodox of the church of Jerusalem 
 and the neighbourhood, some time before the tenth 
 century; and that this liturgy had received many 
 additions from the rites of the church of Constan- 
 tinople before that time. 
 
 Having endeavoured to give a clear idea of the 
 view which we are to take of the liturgy of St. 
 James as now extant, I defer for the present any 
 
 b Assemani, p. 74. Goar, 163. c Ibid. p. 402. Goar, 72.
 
 SECT. i. Liturgy of Antioch. 27 
 
 consideration of the question, whether St. James is 
 to be considered as the originator of this liturgy, for 
 this question will more properly be discussed when 
 I have traced the substance of St. James's liturgy to 
 a period antecedent to the council of Chalcedon, 
 A. D. 451. 
 
 If it appears that the Monophysites and the or- 
 thodox, who held no communion from the period of 
 that council, nevertheless had liturgies which were 
 both ascribed to St. James, and which in order, sub- 
 stance, and expressions, were almost exactly the 
 same ; we have reason to think that they were de- 
 rived from the same original, namely, from the 
 liturgy used by all the Christians of Antioch and 
 Jerusalem before the division. 
 
 Let us, then, proceed to compare the Monophysite 
 with the orthodox liturgy of St. James. I have 
 observed that the introduction of the Monophysite 
 liturgy is uncertain as regards its text, and that it 
 bears no marks of antiquity. I have also remarked 
 that the introduction of the orthodox liturgy was 
 interpolated from the Greek rite, and some other 
 source, before the tenth century. Omitting, there- 
 fore, any comparison of the introductions of these 
 two liturgies, (which originally consisted only in 
 the reading of scripture,) I will compare their Ana- 
 phora, or solemn offices, the text of which is well 
 ascertained, and is generally free from interpola- 
 tions. 
 
 These liturgies begin the Anaphora with the 
 benediction, "The love of God, the grace of the 
 " Son, and the communion of the Holy Spirit, be 
 " with you all." Then follow the address, "Sur- 
 " sum corda," &c. and a preface or thanksgiving ;
 
 28 Dissertation on primitive Liturgies. SECT. i. 
 
 then the hymn Tersanctus, followed by a con- 
 tinuation of thanksgiving ; then a commemoration 
 of our Saviour's deeds and words at the last sup- 
 per, a verbal oblation, and a prayer for the Holy 
 Ghost to sanctify the elements into the sacraments 
 of Christ's body and blood d . Whoever compares 
 these parts of the orthodox and Monophysite litur- 
 gies together, will be surprised at their minute 
 agreement in sentiments and expressions, when he 
 considers the centuries that have elapsed since the 
 separation of the orthodox and the Monophysites. 
 After this, the solemn prayers for all estates of men 
 and for all things succeed 6 . The order of these 
 prayers is a little different in these two liturgies, 
 but their substance and the words of the petitions 
 generally agree. And it may be remarked, that 
 such prayers as these appear to have been arranged 
 differently in many of the eastern liturgies, being 
 regarded as an accessory part of the liturgy, and 
 admitting of a variety which would have been re- 
 garded as unsafe, if it had been introduced into the 
 essential parts of the office. The difference between 
 these prayers, as to expressions, is chiefly caused by 
 a greater fulness and variety of epithet in one than 
 in the other. 
 
 After the prayers and commemorations follow a 
 salutation, and a bidding prayer by the deacon f . 
 Then a collect introductory to the Lord's Prayer ; 
 then the Lord's Prayer and a benediction &. After 
 this comes the form of address, TO. ayia TO?? dyiois, the 
 
 d Liturgia Jacob! Syriac& semani, p. 41 48. 
 
 Renaudot, torn. ii. p. 30 34. f Ibid. p. 38, 39. Assemani, 
 
 Liturgia Jacobi Grsuce Asse- p. 48, 49. 
 
 mani, torn. v. p. 32 41. Ibid. p. 39, 40. Assemani, 
 
 e Renaudot, p. 34 38. As- p. 49 52.
 
 SECT. i. Liturgy of Antioch. 29 
 
 bread is broken with some rites which are not pro- 
 bably of any primitive antiquity, and communion 
 takes place 11 . After which come a prayer of thanks- 
 giving, and a benediction of the people 1 . The or- 
 thodox liturgy gives these last forms at greater 
 length than the Monophysite. 
 
 Whoever compares these venerable monuments 
 will not fail to perceive a great and striking resem- 
 blance throughout. He will readily acknowledge 
 their derivation from one common source ; and will 
 admit that they furnish sufficient means for ascer- 
 taining all the substance, and many of the expres- 
 sions, which were used in the solemn Anaphora of 
 the patriarchates of Antioch and Jerusalem, before 
 the council of Chalcedon, A.D. 451. 
 
 I have already remarked, that the title of St. 
 James's liturgy is older than the council of Chalce- 
 don ; and we may reasonably infer, that the liturgy 
 which bore this title generally in the fifth century, 
 must have been considered at that time to be very 
 ancient ; and therefore must really have been long 
 used in the church. Let us, then, advance another 
 step, and inquire whether the Christian writers of 
 the patriarchate of Antioch enable us to trace back 
 the substance and order of St. James's liturgy to a 
 more remote period. In the early part of the fifth 
 century lived Theodoret, bishop of Cyrus, in the 
 northern part of the patriarchate of Antioch. In a 
 letter to Joannes (Economus he speaks of the apo- 
 stolical benediction, " The grace of our Lord Jesus 
 " Christ, and the love of God, and the fellowship of 
 " the Holy Spirit be with you all ;" and adds, " this 
 
 h Ibid. p. 40 42.Assemani, > Ibid. p. 42. Assemani, p. 
 
 P-53 58. 6063.
 
 30 Dissertation on primitive Liturgies. .SECT. i. 
 
 " is the beginning of the mystical liturgy in all 
 " churchesJ." When we refer to the Monophysite 
 and orthodox liturgies of St. James, we find both 
 beginning the mystical liturgy, or Anaphora, with 
 this very benediction k . 
 
 Shortly before, probably about the end of the 
 fourth century, Jerome, who also lived within the 
 patriarchate of Antioch, said, " Every day the voices 
 " of priests celebrate 6 iu.6vo$ ava/mdprriTos." This ex- 
 pression is found in the orthodox and Monophysite 
 liturgies of St. James, and it is there appointed to 
 be said by the priest only 1 . In another place he 
 refers to the use of the Lord's Prayer in the liturgy : 
 " Christ taught his apostles to dare to say daily, 
 " with faith, in the (commemorative) sacrifice of that 
 " body, Our Father 1 "," &c. 
 
 Let us turn to those works of Chrysostom, 
 which were written while he was a presbyter of 
 the church of Antioch. From him, as well as 
 from almost every other writer, we learn that the 
 liturgy commenced with lessons from the Old and 
 New Testaments; which were followed by the 
 
 j 'H x^P 15 T K-vpiov fjp.S)v cato. Quse laus juxta senten- 
 
 K. T. A. TOVTO 8f fv Trdcrais rats tiam tuam frustra Deo repu- 
 
 eKK\r)o-iais rrjs fjLva-riK^s eori Aet- tatur, si est communis cum 
 
 rovpyias irpoolfjuov. Theodoret. cacteris." Hieronymus, lib. ii. 
 
 Epist. Joanni CEconomo, torn. adv. Pelagium. Compare Li- 
 
 iii. p. 132. Oper. a Sirmond. turg. Jacobi Syr. Renaudot, 
 
 Paris. 1642. p. 38. Grsec. Assemani, p. 47. 
 
 k Liturgia Jacobi Syr. Re- m " Sic docuit Christus apo- 
 
 naudot, torn. ii. p. 30. Lit. stolos suos, ut quotidie in cor- 
 
 Jac. Graec. Assemani, torn. v. poris illius sacrilicio credentes 
 
 p. 3 2. audeant loqui, Pater noster qui 
 
 1 " Sacerdotum quotidie ora es in crelis," &c. Adv. Pelag. 
 
 concelebrant 6 ndvos dvafidprij- lib. iii. c. 15- Compare Re- 
 
 TOS, quod in lingua nostra di- naudot, 39, 40. Assemani. 
 
 citur : Qui solus est sine pec- 49 52.
 
 SECT. I. 
 
 Liturgy of Antioch. 
 
 31 
 
 exhortations and sermons of the presbyters and 
 bishops". 
 
 Chrysostom gives the order of the introduction, 
 after the sermon, as follows. He describes the 
 prayers for the energumens, or those afflicted with 
 evil spirits, the catechumens, or those who were 
 preparing to receive the sacrament of baptism, and 
 the penitents . These prayers were made in the 
 form of a litany by the deacon and people ; and 
 after each prayer the objects of it were dismissed. 
 Then followed an address, and a prayer of the faith- 
 ful^. This was succeeded by a salutation or kiss of 
 peace ^i. 
 
 n Chrysostomi Horn. vii. p. 
 1 06. torn. i. edit. Commelin. 
 Horn, xviii. p. 226. 
 
 Kai yap virtp TCOV tvfpyov- 
 [j.ev&v, vTTfp TG>V (V fjifTavoia, KOI- 
 val Kal irapa TOV If peas /cat Trap' 
 avT&v yivovrai fv^ai' KOI rrdvTfs 
 fiiav \tyov<nv eu^ijv, fv\f]v TTJV 
 f\tov ytp.ov(Tav. HdXiv eVetSaJ' 
 ftpa>p.fv TO>V itpa>v Trfpt/SoXwc TOVS 
 oi) 8vvap.fvovs TTJS If pas /xeracr^eti/ 
 js, trepav 8fl yfVfcrdai tv- 
 l TfdvTfs opoitas fir' f8d<povs 
 /cat iraVTfS 6p,oia>s aj/tora- 
 y.f6a, orav tlpfivrjs na\iv /^craXa/x- 
 fiuvfiv, /cat p.(ra8i86vai 8frj, iravrts 
 d(r7rafofx<$a. 'ETT' avrStv 
 TU>V <ppiKa>8f<rTdT<av JJ.V(TTT]- 
 tK(v\tTai 6 ifptvs TCO Xad), 
 8e 6 Xaoy TW Ifptl. TO 
 yap, p.fTa TOV irvfvuaTos <rov, oi- 
 btv aXXo tarlv, i\ TOVTO. Ta TTJS 
 fi/^apto-Tias ird\iv KOivd. Ov8f 
 yap (Ktlvos tv^apicTTfl fiovos, aXXa 
 Kal 6 Xaos arras. HpoTtpov yap 
 avriav Xa/3a)i/ <p<avr]v, etra (rvvTiQt- 
 jifvtav, OTI at'a>s cat 8iKaia>s TOVTO 
 
 paiv 
 
 rore ap^fTni TTJS fv%api- 
 cTTt'as. Kat TI 0avfjidfis ftnov |*Ta 
 
 TOJ) iepftos 6 Xaos (pdtyytTai, OTTOV- 
 ye Kal p.fT' avr&v ra>v ^epov^i/i, 
 Kal TU>V avo) 8vvd[j.f<i)i>, Kotvfj rovs 
 lepovs tKflvovs vp.vovs dvarr'fp.'irfi ; 
 Chrysostomi Horn, xviii. in 
 Epist. 2. ad Corinth, tom. ix. 
 p. 873. ed. Commelin. Paris. 
 1 609 1617. See Horn xxviii. 
 p. 365. tom. i. same edition. 
 Horn. Ixxii. in Matth. p. 624. 
 tom. vii. Horn. vii. in Epist. 
 ad Rom. p. 68. tom. ix. Horn, 
 ii. in 2 Ep. ad Cor. p. 740. 
 tom. ix. 
 
 P See the passage quoted in 
 the last note, and this. Kal fj 
 irp<arr) 8f 8fi](Tis tXeovs ytp.fi, 
 
 OTOV VTTfp TO)V (VfpyOVUfVCW TTOpa- 
 
 /caXw/ifj/. Kat f] 8fVTpa TraXii/ virtp 
 fTtpcov TUV fv [tfTavoiq TroXii TO 
 eXeos f7ri^rjTOvo-a. Kai f] rpirrf 8e 
 ira\iv, vTTfp f]p.tov avT(H>v, Chry- 
 sost. Horn. Ixxii. in Matth. p. 
 624. tom. vii. 
 
 <1 Horn, xviii. in Ep. 2. ad 
 Cor. as quoted in last note but 
 one. tv ToTs [iv<rTTjpiois danra6- 
 pf6a aXXijXovj. Horn. Ixxvii. in 
 Joannem, torn. viii. p. 399.
 
 Dissertation on primitive Liturgies. 
 
 SECT. r. 
 
 I now proceed to those passages of Chrysostom 
 which refer to the Anaphora, or mystical liturgy. 
 He mentions the benediction of " The grace of our 
 " Lord r ," &c. the address, "Sursum corda 8 ," &c. 
 the solemn thanksgiving ; which he describes in 
 such terms as leave no doubt of its identity with 
 that of the Monophysite and the orthodox liturgies 
 of St. James* : the hymn " Tersanctus^T 
 
 r Ata TOUTO OVK dvafiaivovTi p.6- 
 vov ovSe 8id\eyo[j:va> irpbs vfids, 
 ov8e fvxofJLf'vat virtp VIJLWV, TOVTTJV 
 firi<j)dfyyfo~6e TTJV pr)o~iv, aXX' orav 
 napa TTJV Itpdv Tavrrjv <rrr]Kr) rpa- 
 nt^av, OTUV TTJV (ppiKTr^v (Kfivrjv 
 6vo~iav uvcxpepfiv jue'XXj;' rao-i yap 
 ol fjLefJLvrj[j.evoi.Tb\fyofjLfvov. ovTrpo- 
 Tfpov aiTTfTai TG>V TrpoKfifievatv, 
 <as av vfuv avTos fnev^irrat TTJV 
 irapa rov KVpiov -^dpiv, KOI vpels 
 (iri(p6ey{-ri<T0e auToi, KOL ra> Trvev- 
 
 paTt (rov. Horn, xxxvi. cle Pen- 
 tecost, p. 553. torn. v. 
 
 8 Oi>x vireaxov T<a Ifpfl eiTroirt, 
 Avto (rxa>ij.v rjpcov rbv vovv Kai ras 
 Kapbias ; Kal tinas, ^op.ev Trpbs 
 rbvKvpiov, Horn. xxxviii.de Eu- 
 charist, p. 569. torn. v. Ta rfjf 
 fvxopuTTias iraXiv KOIVO.. ov8e yap 
 fKflvos (sacerdos) eu^aptoret fj.6- 
 vos, aXXa Kal 6 Xao? anas. irpoTe- 
 pov yap OVTWV Xa^wi/ (pavrjv, tira 
 <TWTi6fp.fvmv, on d^t'eo? Kal 8iKaicos 
 TOVTO yivfTai, Tort apteral rtjs ev- 
 Jfapurrlttt, Kal TI 6avp.d^fis einov 
 fj.fTa TOV leptcos 6 \abs (pdeyyerai 
 oTTovye Kal fitr' avratv TWV xepov- 
 /3ii', Kal T&V avo) 8vvdfj.f(ai' } KOIVTJ 
 TOVS iepovs iKfirovs vftvovs dva- 
 irffurti ; Horn, xviii. in 2 Cor. 
 p. 873. torn. ix. 
 
 * See last quotation, which 
 refers to the part of the thanks- 
 giving immediately before Ter- 
 sanctus. The following pas- 
 sage refers to the thanksgiving 
 
 more at large. In speaking of 
 " the cup of blessing," he says, 
 Ov yap fiiKpbv TO flpr)p,fvov. eu\o- 
 yiav yap OTOV etTrw, irdvTa dva- 
 TTTVcrcra) TOV TT/S fvepyfo~las TOV 
 Qeov 6r)O-avpbv, Kal rS>v p.fyd\a>v 
 fKtivav dvafjup-vijo-Kto 8(opfa>v. Kal 
 yap Kal r]fj.e1s ffftXrywrej ro5 TTO- 
 rtjp'ua Tas iKpaTOVS fixpyfo-ias TOV 
 Oeov, Kal oo~a>v dird\f\avKap.fV, 
 ovToas avTo 7rpoo-dyop.ev, Kal Koivca- 
 vovfifv, evxapio-TovvTfs, OTI TTJS 
 irXdvrjs OTr^XXa^e TO TOOV dv6pa>Truv 
 ytvos, OTI paKpdv OVTUS, tyyvs 
 fTToirjo'ev, OTI (\tri8a fj.^ e^ovTas 
 Kal ddeovs ev rw Ko<rp.u>, d8f\<povs 
 eavTOv KaTf&Kfvacrf Kal (TvyK\rj- 
 
 povofjiovs. Horn. xxiv. in i Cor. 
 p. 532. torn. ix. 
 
 u See Horn, xviii. in 2 Cor. 
 p. 873. already quoted. Ata TOV- 
 TO Kal 6 fityas OVTOS dp%t.fpfi>s 
 (Christus) (ireiftav tirl TJJS dyias 
 Tavrrjs fO~TT)Kr] TpaTTffrs, TTJV Xoyt- 
 KTJV dva(pfp<i)v \arpflav, TTJV dvai- 
 (J.UKTOV Tvpo<r<ppa>v dvo~iav, ov% 
 aTrXws fjfjids enl TTJV (v(pr)fj.lav Tav- 
 TTJV KaXel, aXXa TrpoTfpov Ta Xt- 
 fliraiv, Kal Tcav 'Sepatpelfi. 
 s, OVTCO TrapaK(\fveTai ira- 
 
 (TiV dfaTTtfi^ai TTJV (f>plK<o8fO~TdTr)V 
 
 (p<t>vr)v -- Trjv 8idvoiav f)p.<av OTTO 
 TTJS yfjs dvao-noiv, KOI povovovxl 
 ftoav Trpbs eKao~TOv f)fJ.6v, Kal Xe'- 
 ya>v, fjifTa. TU>V 
 
 vcav Tas TiTtpvyas rrfTao~ov,
 
 SECT. i. Liturgy of Antioch. 33 
 
 Chrysostom most probably refers to the com- 
 memoration of our Saviour's deeds and words at 
 the last supper, as used in the liturgy, when he 
 attributes such great importance to the words of 
 institution of our Lord, which he considers as still 
 chiefly efficacious in the consecration of the eucha- 
 rist v . He often speaks of the eucharist under the 
 title of an unbloody sacrifice, which is quite con- 
 sistent with the words of verbal oblation in the 
 liturgies of St. James ; and in one place he dis- 
 tinctly refers to the invocation of the Holy Spirit w . 
 On this part of the liturgy, namely, the words of 
 Christ, the verbal oblation, and the invocation of 
 the Holy Spirit, the Christian writers generally 
 spoke but little, and with caution. It was contrary 
 to the discipline of the church to reveal openly to 
 heathens or heretics the form of consecration, and 
 some other practices and doctrines which were 
 likely to excite opposition or ridicule. With the 
 wisdom of serpents, as well as the harmlessness of 
 doves, the primitive Christians did not give that 
 which was holy unto the dogs, nor cast their pearls 
 before swine ; remembering the admonition of Christ, 
 and his salutary caution, "lest they trample them 
 " under their feet, and turn again and rend you." 
 
 Chrysostom speaks plainly of the general prayers 
 
 7rfpU7TTaO~O TOV BpOVOV TOV TOVTO TO /Jl]p.Cl fJLfTaf>pvdfJiifi TO 
 
 v. Serm. vi. in Esaiam. npoKfipfva. De Prodit. Judae, 
 
 p. 890. torn. iii. torn. v. p. 463. 
 
 v OuSe yap avdpoyiros f'crTiv 6 w "OTav eo-njKi; trpb Ttjs Tpane- 
 
 TTOIWV TO TrpoKfipeva ytveffdai <ra>- fas 6 ifptvs, TOS \tlpas avuTetvtov 
 
 fj.a Km ai/xa Xpto-rov, aXX' avTos 6 (Is TOV ovpavbv, KO\>V TO 
 vnep r)p.a>v Xptords 
 
 TO "Ayiov, TOV TrapaytvtaQai Kal 
 Tr\r]pa>v evTTjKtv 6 itpfvf ra cfyao~6ai TO>V irpoKeintvoiv, TroXXi) 
 <p6yyop,(vos (Kfiva, r) 8 
 
 ica 
 
 TOVTO fiov e'trrt TO trcifia (pr)(ri 
 
 ia, TroXXi? o-iyr). Homil. in 
 Coemeterii appellat. torn. v. p. 
 486. 
 
 VOL. I. D
 
 34 Dissertation on primitive Liturgies. SECT, i. 
 
 which follow, and especially of the commemoration 
 of the living and the dead x . He mentions the use 
 of the Lord's Prayer v , the form TO. crym rots 07/0/9% 
 the breaking of the bread a , and the communion. 
 Altogether, it may be said, that there is nothing in 
 the writings of Chrysostom which is inconsistent 
 with the Anaphora, as ascertained by a comparison 
 of the orthodox arid the Monophysite liturgies of 
 St. James. On the contrary, he confirms its order, 
 substance, and sentiments, in a remarkable manner ; 
 and we may therefore say, that the same liturgy 
 (substantially) was used at Antioch in the latter 
 part of the fourth century, as I have shewn to 
 have been used there before the middle of the fifth. 
 
 In the same century as Chrysostom, but at an 
 earlier period, lived Ephrem Syrus, deacon of the 
 church of Edessa, beyond the Euphrates, but still 
 within the patriarchate of Antioch. In his dis- 
 course "de Sacerdotio," he speaks mystically or 
 aenigmatically of the eucharist, covering his mean- 
 ing as far as possible from the understandings of 
 those who were not initiated into the Christian reli- 
 gion. However, he plainly refers to the order of 
 the solemn prayer used in the consecration of the 
 eucharist. He speaks of the oblation, then of the 
 prayer of deprecation and repentance to God, then 
 of the invocation of the Holy Spirit to sanctify the 
 gifts, then of the prayer of the priest for all things, 
 
 x Hom.xxi.on ActS,tom.viii. utra irapprja-ias (p6eyacr8ai, re- 
 
 Hom. xli. on i Cor. p. 702. ferring to these words, "for- 
 
 tom.ix. give us our trespasses as we 
 
 y *Ai> TOVTO KaTopducrapfv, 8v- forgive them" &c. Horn, xxvii. 
 
 vrjifop-tda p.(Ta KaGapas avvtibr]- in Genes, p. 358. torn. ii. 
 <rea>s KOI rfj If pa ravrrj KOI (ppiKrfj z Horn. vii. in Matth. p. 70- 
 
 TpaTT^riTrpocrf\d('ii>, icai TO. p^ara torn. vii. 
 (Kflva TO. TTJ tvxf) crvv(fvyiJ.tva a Ilom.XXiv. in I Cor.
 
 SECT. I. 
 
 Liturgy of Antioch. 
 
 35 
 
 then of the communion 1 '. At the end of the treatise 
 he plainly refers to the latter part of the thanks- 
 giving, and the hymn Tersanctus c . The allusions 
 are such as would be clearly understood by those 
 who were permitted to be present during the cele- 
 bration of the eucharist, and by none others ; and 
 they confirm remarkably the text of the Syriac 
 liturgy of St. James. He also speaks of the custom 
 of praying or making a commemoration for the 
 departed in the liturgy d , which agrees with the 
 liturgies of St. James. 
 
 Let us now turn our attention towards the writ- 
 ings of Cyril bishop of Jerusalem, whose diocese lay 
 within the patriarchate of Antioch. Cyril probably 
 
 b He calls the wine mys- 
 tically " palmes vitis," the 
 bread, " granum frumenti." 
 When these are together with 
 the priesthood, or in the hand 
 of the priest, then " thesau- 
 ros offert Regi," he offers an 
 oblation to God. (Compare 
 Lit. Jacobi Renaudot, p. 32. 
 Assemani, p. 38.) Then the 
 priest " ante excelsum thro- 
 num instanter pro servis orat 
 Dominum, lacrymas et gemi- 
 tus conservoruin deportans, 
 proprioque similiter Domino 
 ferventem deprecationem simul 
 et poenitentiam offerens, mise- 
 ricordiam et indulgentiam a 
 Rege misericorde postulans 
 (compare Lit. Jac. Ren. p. 32, 
 33. Assemani, p. 38, 39.) ut 
 Spiritus Sanctus pariter de- 
 scendat, sanctiticetque dona in 
 terris proposita. (Compare Lit. 
 Jac. Ren. p 33. Assemani, 
 p. 39, 40). Cumque oblata 
 fuerint tremenda mysteria im- 
 mortalitate plena, praevio sa- 
 
 cerdote orationem pro cunctis 
 faciente, (compare Ren. p. 34, 
 &c. Assemani, p. 41, &c.) 
 tune animae accedentes, per 
 ilia tremenda mysteria rnacu- 
 larum purificationem accipi- 
 unt." Ephraem Syrus de Sa- 
 cerdotio, torn. i. p. i. Oper. 
 Roma?, 1589. 
 
 c " Hujus, inquam, semper 
 memineris vocis, et attende ut 
 possideas thesaurum, animum 
 tranquillum, quo possis spiri- 
 taliter in metropolim Hierusa- 
 lem supernam ascendere, spi- 
 ritaliaque sacrificia Regi Deo 
 inaccessibili ofFerre, ubi texan- 
 tur coronas immarcessibiles et 
 incorruptibiles, ibique tu co- 
 ram angelis a Christo coroneris 
 corona immortalitatis, ipseque 
 cum supernis illis choris hym- 
 num victoriae decantes sanctis- 
 simae Trinitati in saecula saecu- 
 lorum." Compare Renaudot, 
 Lit. Jacobi, torn. ii. p. 31. 
 Assemani, torn. v. p. 33. 
 
 d See p. 294. torn. iii. 
 D 2
 
 36 Dissertation on primitive Liturgies. SECT. i. 
 
 wrote the work which we are going to consider 
 about the years 330 or 340. In his fifth mystical 
 catechesis, addressed to those who were recently 
 baptized, he describes the solemn liturgy which was 
 celebrated after the dismissal of catechumens and 
 infidels, with a minuteness which is most satisfac- 
 tory, and which establishes in a remarkable manner 
 the antiquity of St. James's liturgy. 
 
 Cyril begins by speaking of the ceremony of the 
 bishop or priest's washing his hands, as denoting 
 the purity which on this occasion should be in the 
 mind. He then mentions the kiss of peace 6 . These 
 things belong to the introduction of the liturgy; 
 what follows bears on the Anaphora. He mentions 
 the form of Sursum cor da f , and then most mi- 
 nutely describes the thanksgiving down to the hymn 
 Tersanctus%. Whoever compares the orthodox 
 and the Monophysite thanksgivings of St. James h 
 with this passage of Cyril, will acknowledge that 
 the order, sentiments, and expressions are the same ; 
 and will perceive that this portion of the liturgy of 
 St. James can be proved beyond question to be older 
 than the middle of the fourth century, and that it 
 was then used at Antioch and Jerusalem. Cyril 
 does not allude to the words of our Lord, but he 
 plainly refers to the solemn oblation of the gifts 1 . 
 He then proceeds to speak of the invocation and 
 prayer for the Holy Ghost to make the bread and 
 wine the body and blood of Christ-). Cyril notices 
 
 e Cyrilli Opera a Milles, p. dex Liturg. torn. v. p. 33 
 295 . ' (ira [itTa TO airapriffd^vai, rqv 
 
 * Ibid. p. 296. TTV(vp.aTiKfjv Qvcriav, TTJV dvaifiaKrov 
 
 g P. 296, 297. \arpelav eVt rrjs Bvo-'ias fKfivrjs row 
 
 h Renaudot, Liturg. Oriental. /'Xao-pn), p. 297. 
 tom.ii. p. 31. Assemani, Co- J P. 297.
 
 SECT. i. Liturgy of Antioch. 37 
 
 next the general prayers for all men and things, the 
 commemoration of the living and dead k ; and the 
 heads of petitions which he mentions are all found 
 in the corresponding part of the orthodox and the 
 Monophysite liturgies of St. James. His remarks 
 on the Lord's Prayer are next in order 1 , and he 
 speaks of the form ra ayia rof? dylois, and the re- 
 sponse of the people 1 " ; all which occur in the litur- 
 gies under consideration. The thirty-third Psalm, 
 " Gustate et videte," was sung while the people 
 received the sacraments n . Jerome also [testifies 
 that this custom prevailed in Palestine . After 
 communion Cyril says there was a prayer of 
 thanksgiving?. 
 
 All this critically agrees with the order, the sub- 
 stance, and the expressions of the Anaphora, which 
 may be deduced from a comparison of the orthodox 
 and the' Monophysite liturgies of St. James. And 
 we have already seen the same sort of agreement 
 with the writings of Theodoret, Jerome, Ephrem, 
 and Chrysostom ; and these lived at Cyrus, Beth- 
 lehem, Edessa, and Antioch, all within the patri- 
 archate of Antioch. This affords strong reason for 
 believing, that a liturgy, substantially the same in 
 every church, prevailed throughout the whole patri- 
 archate of Antioch in the early part of the fourth 
 century. 
 
 The next monument of antiquity to which I 
 would refer, as illustrative of the ancient liturgy of 
 
 k P. 297. Compare Renau- saturati dicimus, 'gustate et 
 
 dot, p. 33. Assemani, p. 40. videte.'" Hieronymi lib. ii. in. 
 
 1 P. 298 300. Esai. c. 5. 
 
 m P. 300. n Ibid. P P. 301. 
 "Quotidie ccelesti pane 
 
 D 3
 
 38 Dissertation on primitive Liturgies. SECT. i. 
 
 the patriarchate of Antiocb, is the liturgy of the 
 Apostolical Constitutions. The Apostolical Consti- 
 tutions are quoted by Epiphanius, archbishop of 
 Salamis, who lived in the fourth century ; and they 
 are generally considered by the learned to be older 
 than the council of Nice, A. D. 325, or at least to 
 represent the customs and discipline of the Christian 
 church before that period. The liturgy which bears 
 the name of Clement, bishop of Rome, and which 
 occurs in the eighth book of the Apostolical Consti- 
 * tutions, is certainly a monument of venerable anti- 
 quity. I cannot think, however, that it is to be 
 considered as an accurate transcript of the liturgy 
 of any church. In the first place, there is no evi- 
 dence that it was used any where. Secondly, al- 
 though from its title we should say that it was the 
 liturgy of the Roman church, it is nevertheless 
 totally unlike the primitive liturgy of that church, 
 while it agrees in substance and order with the 
 liturgies of the east. An author, who affixed to this 
 liturgy a title which could not have been rightly 
 given to it, would not have felt any scruples in 
 altering or improving the liturgy which he pub- 
 lished ; and indeed he bears witness to the fact of 
 his having made some alteration, by giving the 
 name of a foreign bishop to that liturgy. Had this 
 author simply transcribed the liturgy of Antioch, or 
 of any other eastern church, as used in his time, 
 why should he have given the name of Clement to 
 it, when every one would immediately have de- 
 tected the impropriety of that appellation ? It ap- 
 pears to me, for these reasons, that this liturgy, 
 however ancient it may be, ought not to be regarded 
 as an authentic copy of the liturgy of any church.
 
 SECT. i. Liturgy of Antioch. 39 
 
 Yet, as it agrees more closely with the liturgy of 
 Antioch in the fourth century than with any other 
 I may fairly use it as a confirmation of the antiquity, 
 of that liturgy. In its order, its substance, and 
 many of its expressions, the liturgy of Clement is 
 identical with that of St. James. But the author 
 has evidently permitted his learning and devotion 
 to enrich the common formularies with numerous 
 ideas full of piety and beauty. 
 
 We must therefore be content to receive the evi- 
 dence of the Clementine liturgy in subservience to, 
 and in confirmation of, that liturgy of the patri- 
 archate of Antioch, which I have already traced by 
 authentic documents to the fourth century. Ac- 
 cording to the Clementine liturgy, the lessons from 
 the Old and New Testament were first read ; after 
 which the sermon was delivered 9. Then follow 
 prayers for the catechumens, energumens, compe- 
 tents, and penitents ; and after their successive dis- 
 missal, the prayer of the faithful r , the kiss of peace, 
 and the ablution of hands succeed 8 . The Ana- 
 phora or Canon now begins, with the apostolical 
 benediction of " The grace of our Lord Jesus Christ, 
 " and the love of God 8 ," &c. The form Sursum 
 corda, &c. follows ; and the thanksgiving, in which 
 the author appears to have exerted all his powers 
 to render it worthy of the occasion. However, 
 all the topics of the thanksgiving in St. James's 
 liturgies are introduced, though at great length*. 
 After this follows the hymn Tersanctus, and a long 
 continuation of thanksgiving in the same strain. 
 
 <l Apost. Const, lib. viii. c. 5. s Cap. 1 1. p. 398. 
 p. 392. edit. Clerici. ' C. 12. p. 399 402. 
 
 r Ibid. c. 6 j i.p-393 398. 
 
 D 4
 
 40 Dissertation on primitive Liturgies. SEC T. i. 
 
 Then a commemoration of our Saviour's deeds and 
 words at the last supper, a verbal oblation, some- 
 what different from that of St. James, the invoca- 
 tion of the Holy Ghost, and solemn prayers for 
 all men and things, to which the people answered 
 Amen". After this, there is a prayer of the dea- 
 con, and benediction of the faithful. Then the form 
 TO. ayia rots 07/09, &c. and the communion v . The 
 office terminates with a prayer of thanksgiving, an- 
 other prayer by the deacon, and a benediction w . 
 All this accords remarkably with the liturgy of the 
 patriarchate of Antioch in the fourth century. And 
 we may consider it as a proof, that the order and 
 substance, together with many of the expressions of 
 that liturgy, were in use in the third century. 
 
 A remarkable sign of antiquity in the Clementine 
 liturgy is, the omission of the Lord's Prayer be- 
 tween the prayer of the deacon and benediction of 
 the faithful, which precedes the form ra cryta, &c. 
 It seems that the Lord's Prayer was used in this 
 place, according to the liturgy of Antioch, before 
 the council of Chalcedon. We have seen that Chrys- 
 ostom and Cyril enable us to trace back this cus- 
 tom to the fourth century. Without doubt, the 
 Lord's Prayer was used in this position all through 
 the patriarchate of Antioch in the early part of the 
 fourth century. Yet it does not occur in this part 
 of the Clementine liturgy. Now it is not credible 
 that the author would have omitted this Prayer, if 
 it had been long used before his time. Yet from 
 the manner and language of Chrysostom and Cyril 
 
 u C. 12. p. 402 404. w C. 14, 15. p. 405, 406. 
 
 v C. 13. p. 404, 405.
 
 SECT. i. Liturgy of Antioch. 41 
 
 we perceive that it must have been used long before 
 their time. They both seem to regard this prayer 
 as coeval with the rest of the liturgy ; they do not 
 allude to the idea that it had not been formerly used 
 in that part of the liturgy. Since, then, the Lord's 
 Prayer was not ^used, or was but recently used, in 
 the time of the author of the Apostolical Constitu- 
 tions, and yet appears to have been long used in the 
 time of Cyril and Chrysostom, we must infer that 
 the Apostolical Constitutions were written much 
 before the time of Chrysostom and Cyril. The liturgy 
 of Clement may therefore be justly referred to the 
 end of the third century or beginning of the fourth ; 
 and by means of it we can ascertain what parts of 
 the liturgies of St. James may be traced back from 
 the fifth to the third century. 
 
 Having shewn that there are strong reasons for 
 believing, that the same liturgy, in point of sub- 
 stance and order, prevailed all through the patri- 
 archate of Antioch in the fourth century, it would 
 seem to follow as a matter of course, that this 
 liturgy had been long prevalent there : certainly, 
 where such a case has been made out, I have a 
 right to infer this, unless something can be brought 
 from the monuments of antiquity which contradicts 
 the inference. We have just perceived a verification 
 of the justice of such a conclusion from the Cle- 
 mentine liturgy, which may be referred to the third 
 century. We are about to receive a proof, that the 
 same order of liturgy had been used in the second 
 century. Justin Martyr was a native of Samaria, 
 and lived within the district which was afterwards 
 known as the patriarchate of Antioch. Justin de-
 
 42 Dissertation on primitive Liturgies. SECT. i. 
 
 scribes the order of the Christian liturgy in his 
 days ; and, as far as it goes, his description agrees 
 exactly with the liturgy of Antioch in after-times. 
 He speaks of the lessons, the sermon, the prayer of 
 the faithful, and the kiss of peace x . He mentions 
 the thanksgiving to God, through Christ and the 
 Holy Spirit, for the benefits which he has conferred 
 on us^. He appears to speak of the words of our 
 Lord 2 . If he does not refer directly to the verbal 
 oblation of bread and wine, he considers an oblation 
 to be made a . The invocation of the Holy Ghost is 
 probably to be inferred from his speaking of the 
 bread and wine being sanctified by the prayer b . 
 
 He mentions prayers made by the priest at this 
 time, besides the prayer of the faithful before the 
 thanksgiving; and he informs us that the people 
 answered Amen at the close of the liturgy . As far 
 as this goes, it gives every reason to say, that the 
 
 TTJ TOV ijXi'ou \fyop.(VTj f)p.fpa avTov firl TroXu Troiflrai. Ibid. 
 
 Kara iroXtts rj dypovs p.f- p. 96. 
 
 tTTi TO avTO o~vvt\fvo-is z TTJV 81 fv\fjs Xdyov TOV Trap" 
 
 yivfTai, Kal TO. dTTOp.vrjij.ovfVfj.aT a OVTOV ei^apiOTTjtfeltrai' Tpo(pi}v, 
 
 TO>V diroo-To\a>v, rj TO. o~vyypdp.iJ.aTa K. T. X. p. 96. 
 
 TU>V irpo(pr)T(ov dvayivaxTKtTai pe- & irdvTas ovv ot dia TOV 6i>6p.a- 
 
 XP 1 ? f Vx l) P e *' f "" a > iravo~ap.evov TOV TOS TovTov"'6vo-las (avTto 7rpoo-<pe- 
 
 dvayivoMTKOVTos, 6 Trpoeorwy Sta povo~iv) as irapto'&Ktv 'irjo-ovs 6 
 
 \6yov TTJV vovdfo~iav Kal Trp6K\r)(riv Xpttrros ylveo-dai, TOVTf(TTiv eVi 
 
 TTJS TO>V K.a\u>v TOVTCOV /ii/x^reo)s Tfj fvxapio-Tia TOV apTOV Kal TOV 
 
 TTOiemzi' eirftTa dvio"Tdp.fda. Koivff TTOTrjpiov, ray eV iravT\ TOTTW TTJS 
 
 irdvres, Kal evicts irep.Trop.fv Apo- yr/s yivop.evas VTTO TU>V Xpio~Tiavu>v, 
 
 log. I. ed. Thirlby, p. 97. 7rpoXa/3<w 6 Qebs p-apTvptl evap- 
 
 7 firfiTa TTpoo-(p(pfTai rw rrpo- eo-Tovs vndpxfiv avrai. Justin. 
 
 COTWTI T>V d8f\(f)uv apTos, Kal Dialog, cum Tryph. pars ii. 
 
 iroTTjpiov v8aTos Kal Kpdp.aTos. Kal p. 386. ed. Thirlby. 
 
 OVTOS Xa/Scbi/^ alvov Kal 86{-av T$ b See note z . 
 
 iraTpl TU>V o\a>v, 8ia TOV ovop.aTos c ov crvweXecrairos ras evicts 
 
 TOV vlov, KOI TOV TTVfvp.aTos TOV Kal TTfV fi/xapio-Tiav, rras 6 irapiav 
 
 aytov, avaTrep.irei' Kal fv\api(TTiav Xaos fTT(V(prip.fl \fyu>v, 'Ap.f)v. p. 
 
 TOV KaTr)i<ao-0at TOVTO>V Trap' 96. Apolog. I.
 
 SECT. i. Liturgy of Antioch. 43 
 
 Eturgy of Antioch was substantially the same in the 
 time of Justin, as it was one or two hundred years 
 afterwards. 
 
 In conclusion I may remark, that there are satis- 
 factory means of ascertaining the order, substance, 
 and generally the expressions, of the solemn liturgy 
 used all through the patriarchate of Antioch and 
 Jerusalem, before the year 451 ; that the liturgy 
 thus ascertained, coincides with the notices which 
 the Fathers of that country give concerning their 
 liturgy, during the fifth and fourth centuries ; that 
 this liturgy was used in the whole patriarchate of 
 Antioch in the fourth century, with little variety ; 
 that it prevailed there in the third century, and even 
 in the second. The liturgy of St. James in Greek 
 and Syriac may therefore be considered to be de- 
 rived from the most primitive times. And should 
 we say,' that the same form in its principal features 
 had existed from the time of the Apostles, I think 
 that we should have good reasons for making the 
 assertion. We cannot, however, rely on the ex- 
 pressions of this liturgy as a sure guide to the sen- 
 timents of the earliest ages. Unsupported by cor- 
 roborative testimony, they are of little value beyond 
 the fifth century, and only a certain portion can be 
 corroborated by testimonies of the fourth and third 
 centuries. Nor can we affirm that every part of the 
 substance of the liturgy in the fifth century had 
 existed from the beginning ; but we may safely say, 
 that whatever parts of the liturgy had existed from 
 the beginning had likewise existed always in the 
 same order relatively to each other ; and this order 
 it is, which essentially and mainly constitutes the 
 identity of liturgies.
 
 44 Dissertation on primitive Liturgies. SECT. i. 
 
 I have not as yet considered whether the liturgies 
 of Antioch and Jerusalem are properly to be as- 
 cribed to St. James. It is obvious, from what has 
 been said, that the text of St. James's liturgies in 
 Syriac and Greek are not to be referred to, as im- 
 maculate, and free from the additions and altera- 
 tions of later ages. With regard to the authorship 
 of St. James, I think there is no sufficient proof for 
 it, while there are many things against it. In fact 
 we cannot trace back the appellation of St. James's 
 liturgy, as given to that of Jerusalem and Antioch, 
 beyond the fifth century. I am persuaded that this 
 appellation began after the time of Basil, exarch of 
 Caesarea about A.D. 380. He composed, or rather 
 enriched and beautified, the liturgy of his church ; 
 and this liturgy, under the name of Basil's liturgy, 
 was soon extensively used in the east. The cele- 
 brity of Basil gave lustre to this liturgy, and the 
 church of Jerusalem probably began to affix the 
 name of St. James, first bishop of Jerusalem, to their 
 liturgy, in order that it might not seem inferior to 
 that of their neighbours. The liturgy of Jerusalem 
 being the same as that of Antioch, the title became 
 general throughout the patriarchate of Antioch. 
 Thus, I think, we may account for the origin of 
 this appellation.
 
 SECT. ii. Liturgy of Ccesarea. 45 
 
 SECTION II. 
 
 LITURGY OF THE EXARCHATE OP C^ESAREA. 
 
 THE exarchate or patriarchate of Caesarea ex 
 tended from the Hellespont to the Euphrates ; and, 
 with the exception of the proconsular Asia, Phry- 
 gia, and some maritime provinces, included the 
 whole territory called Asia Minor a . Caesarea in 
 Cappadocia was the metropolis of this exarchate, 
 which corresponded in extent to the civil diocese of 
 Pontus ; and Basil, commonly called " the Great," 
 was consecrated bishop of Caesarea about A.D. 370. 
 The unanimous voice of antiquity has ascribed to 
 him the composition of a liturgy, and one bearing 
 his name to this day has long been used throughout 
 the whole of Asia Minor. 
 
 These facts can be authenticated by sufficient evi- 
 dence ; and I will at once proceed to cite some of 
 the principal authorities which prove the ancient 
 existence and use in the east of a liturgy ascribed to 
 Basil. It must, however, be premised, that from 
 a period antecedent to the council of Chalcedon, 
 
 a Bingham's Antiq. book ii. . 6. Vita Basilii, p. Ixxxiv. 
 c. 17. . 2. 9, 10. bookix.c. i. t.iii.ed. Benedict. Oper. Basilii.
 
 46 Dissertation on primitive Liturgies. SECT. 11. 
 
 A.D. 451, the patriarch of Constantinople became 
 possessed of the jurisdiction which had anciently 
 belonged to the exarch of Csesarea b ; and that the 
 liturgy of Basil was (probably at an early period) 
 received by the patriarchs of Constantinople, and 
 the churches under their jurisdiction, so that to the 
 present day it is used by those churches. 
 
 The emperor Charles the Bald, in the ninth 
 century, wrote thus to the clergy of Ravenna : 
 " The liturgy was celebrated before us according to 
 " the rite of Constantinople, whose author was 
 " Basil ." About the year 691, a council of two 
 hundred and twenty-seven eastern bishops, assembled 
 at Constantinople, confirmed one of their decrees 
 thus ; " For and Basil, archbishop of the church 
 " of Caesarea, whose glory has pervaded the whole 
 " world, delivering to us the mystical liturgy in 
 " writing, appointed," &c. d A hundred years before 
 this council, or A. D. 590, Leontius of Byzantium, 
 or Constantinople, in his book against Eutyches 
 and Nestorius, accused Theodore of Mopsuestus 
 thus: "He vainly composed another liturgy, besides 
 " that which was delivered by the Fathers to the 
 " churches, neither regarding that of the Apostles, 
 " nor that of Basil the Great, written in the same 
 " spirit 6 ." About the year 520, Peter the deacon 
 
 " Bingham's Antiq. book ii. crias dpxieiricricoTros, ov TO icXeos 
 
 C. 17- JO- KOTO, iracrav rfjv olnovyLevriv 8u8pa- 
 
 c " Celebrata etiam sunt nev, eyypafyas TTJV /ivartK^i/ fjfj.lv 
 coram nobis missarum officia - lepovpyiav Trapa8(8a>KOTs, ovr<a 
 
 more Constantinopolitano, K. T. X. Can. 32. Concil. Trull, 
 
 auctore Basilio." Carol. Calv. v. Beveregii Synops. torn. i. p. 
 
 Imper. Epistola ad clerum Ra- 192. edit. Oxon. 1672. 
 vennat. v. Bona Rer. Lit. lib. i. e Aliam etiam missam ef- 
 
 c. 12. futivit praeter illam, quse a Pa- 
 
 d Kai yap KOI 'laKtoftos KOI tribus tradita est ecclesiis; ne- 
 
 / tKK\rj- que rev r eritus illam Apostolo-
 
 SECT. H. Liturgy of Ccesarea. 47 
 
 and others wrote to Fulgentius from Rome, whither 
 they had come from the east on an important 
 mission. In their epistle they support some of their 
 arguments by a quotation from the liturgy of Basil: 
 " Wherefore also the blessed Basil, bishop of Cae- 
 " sarea, in the prayer of the holy altar, which is 
 " used throughout, almost all the east, says" &c. f 
 Gregory Naziarizen, the intimate friend of Basil, in 
 his oration in praise of Basil testified, that amongst 
 other good works which he performed at Caesarea 
 was "an order of prayers s." Basil himself informs 
 us, that " the customs of divine service which he 
 " had appointed in his monasteries, were consonant 
 " and agreeable to all the churches of God h ." 
 
 These testimonies, combined with the universal 
 tradition of the east, where no person has ever been 
 known to doubt the fact, have induced learned men 
 generally to agree that Basil actually composed a 
 liturgy. The difficulty, however, generally expressed, 
 is this. That from the variety of text exhibited by 
 several liturgies which bear the name of Basil, it is 
 impossible to ascertain the correct text of the liturgy 
 as it was composed by him '. 
 
 rum, nee illam magni Basilii, TO> Prjparos. Gregor. Nazianz. 
 
 in eodem spiritu conscriptam." Orat. 20. torn. i. p. 340. ed. 
 
 Leontius Byzant. adv. Nestor. Billii Paris. 1630. 
 et Eutych. lib. iii. c. 18. Bibl. h npbs 8( TO eVl rais \^aX^w- 
 
 Patrutn. Stats ey/cA^/ia (Kf'ivo flntiv e^w, 
 
 ' " Hinc etiam beatus Basi- on ra vvv KfKparrjKora (0r), irdfrais 
 
 lius, Caesariensis episcopus, in rals TOV Qtov fKK\^a-iats, ervi/wfid 
 
 oratione sacri ultaris, quam eort *cal o-vptyava. Basil. Magni 
 
 paene universus frequentat ori- Epist. 207. torn. iii. ed. Bene- 
 
 ens, inter caetera, inquit," &c. diet. 
 
 Petrus Diaconus de Incarnat. ' Cave, Hist. Literar.Dupin. 
 
 et Gratia D. N. J. C. cap. 8. Bona, R Liturg. lib. i. c. 9. 
 
 inter Fulgentii Opera. . 2. Gamier, Opera Basilii 
 
 K EvX&v 8iara(is, (vKoa-piai Praefat. torn. ii. p. Ixxxv.
 
 48 Dissertation on primitive Liturgies. SECT. n. 
 
 On comparing the printed editions of liturgies in 
 different languages, bearing the name of Basil, so 
 much difference, indeed, is to be found between 
 them, that persons little versed in ritual matters 
 may easily be perplexed. The difference, however, 
 between these various texts, as they are printed, 
 appears to such persons greater than it really is. 
 For instance, the learned Cave, following many 
 other erudite critics, declares, that "the copies of 
 " Basil's liturgy are more short and more pure in 
 " proportion to their antiquity : as clearly appears 
 " from the liturgy which Andreas Masius translated 
 " from the Syriac language^." Here the learned 
 Cave, with Masius, Rivetus, Bona, and others, were 
 led astray, by not knowing that every Syrian liturgy 
 is to be joined to an introduction, which is common 
 to the numerous liturgies of the Syrian Monophy- 
 sites, but which is rarely found in MSS. and then 
 generally united to the liturgy of St. James. So 
 that the liturgy translated by Masius only contained 
 the Anaphora, or latter part of the liturgy, as it is 
 performed. And if we complete the Syrian text of 
 Basil's liturgy, by adding this introductory part, it 
 will appear perhaps longer, instead of shorter, than 
 any other text of Basil's liturgy k . 
 
 It is a fact, however, that on critically comparing 
 the various texts of Basil's liturgy together, such 
 considerable differences are found, as cannot be 
 accounted for merely by the common variety of 
 readings in ancient works, nor by the inaccuracy of 
 translators, but must be referred to design. These 
 
 J Cave, Historia Literaria, Collectio, torn. i. p. 172. torn, 
 torn. i. ii. p. 563. 
 
 Renaudot, Liturg. Orient.
 
 SECT. ii. Liturgy of Ccesarea. 49 
 
 various texts may be reduced to three. First, the 
 Constantinopolitan ; which has been used from time 
 immemorial throughout the patriarchate of Constan- 
 tinople, and in the country and language of Basil. 
 Secondly, the Alexandrian ; which has also been for 
 a long time used in the patriarchate of Alexandria, 
 and is found in three languages, the Coptic, the 
 Greek, and the Arabic. Thirdly, the Syrian ; which 
 is only extant in the Syriac language. 
 
 The Constantinopolitan text will first be examined 
 on its intrinsic merits, and afterwards it will be 
 compared with the Alexandrian. To ascertain the 
 correct text of the Constantinopolitan recension or 
 copy of Basil's liturgy, does not seem so difficult as 
 some persons imagine. It is true, that no two MSS. 
 are found perfectly alike. But the difference arises 
 either from the common inaccuracy of transcribers, 
 the variety of rubrics, (which in fact do not appear 
 in the most ancient MSS.) or the introduction of 
 certain formulae or rites, which are easily distin- 
 guished by an experienced eye. The real text of 
 the liturgy seems never to have been mutilated, but 
 is found without any substantial variation in every 
 manuscript. Some of these MSS. are of great anti- 
 quity, and yet in all it appears that the same rites, 
 the same order, the same words are found. Mont- 
 faucon, the most profound antiquary of his own, 
 or perhaps any age, says that he saw in the Barbe- 
 rini library at Rome a MS. of Basil's liturgy in 
 Greek uncial characters, above 1000 (1120) years 
 old 1 ; and which consequently was written about 
 the time of the council in Trullo, A.D. 691. This 
 council of two hundred and twenty-seven eastern 
 
 ' Montfaucon, Diurium Italicum, p. 210. 
 VOL. I. E
 
 50 Dissertation on primitive Liturgies. SECT. n. 
 
 bishops cited Basil's liturgy as a written document 
 for the purpose of proving that water, according to 
 the ancient custom of the church, should be mixed 
 with the wine of the eucharist m . And if we turn 
 to the MSS. of Basil's liturgy, according to the 
 Constantinopolitan church ; we find them all saying, 
 " Likewise taking the cup of the fruit of the vine, 
 " having- mixed it n ," &c. 
 
 About the year 520, Peter the deacon and his 
 companions, who had come from the east to Kerne 
 on a mission of importance, wrote to Fulgentius 
 and other African bishops on the nature of Christ, 
 and the necessity of divine grace ; and in support 
 of the latter doctrine qiioted from the liturgy of 
 Basil, which they said was then used by almost the 
 whole east. Their words are as follows : " Hinc 
 " etiam beatus Basilius, Caesariensis episcopus, in 
 " oratione sacri altaris, quam paene universus fre- 
 " quentat oriens, inter caetera ; * Dona,' inquit, * Do- 
 " mine, virtutem et tutamentum, malos, qusesumus, 
 " bonos facito, bonos in bonitate conserva, omnia 
 " enim potes, nee est qui contradicat tibi, cum enim 
 " volueris salvas, et nullus resistit voluntati tuae.' 
 " Ecce quam breviter, quamque distincte doctor 
 " egregius olim huic controversies finem ponit, 
 " docens per hanc precem, riori a seipsis, sed a Deo, 
 " malos homines bonos fieri, nee sua virtute, sed 
 " divinae gratiae adjutorio, in ipsa bonitate perseve- 
 " rare ." 
 
 m Concil. in Trullo, Canon Rituale Grsec. p. 168. 
 32. Petrus Diacon. de Incar- 
 
 n 'O/ioiW 8e TO irorripiov t< TOV nat. et Gratia D. N. J. C. c. 8. 
 
 TT/S apTreXov \a@<av, Inter Fnlgentii Opera. 
 s. Liturgia Basilii, Goar
 
 SECT. ii. Liturgy of Ccesarea. 51 
 
 Critics have long remarked with confidence, that 
 the words cited by Peter the deacon are not to be 
 found any where in the liturgies ascribed to BasilP. 
 From whence they have concluded, that these litur- 
 gies have been greatly interpolated or mutilated 
 since the time of Basil. Renaudot was the first to 
 remark, that it is not necessary to suppose that 
 Peter quoted these words from one part of Basil's 
 liturgy, but that he may have selected and united 
 passages which occur in different places'!. He also 
 remarked, that the most important words which 
 Peter afterwards refers to, are actually found in the 
 liturgy of Basil according to the church of Constan- 
 tinople ; videlicet, " Malos quaesumus bonos facito, 
 " bonos in bonitate conserva." But he has left the 
 affair involved in some obscurity, by not assigning 
 any sufficient reason why the remainder of the quo- 
 tation cannot also be traced. However, the Con- 
 stantinopolitan text of Basil's liturgy supplies the 
 originals of two other parts of this celebrated quo- 
 tation, as I proceed to shew. " Dona, Domine, vir- 
 " tutem et tutamentum" Qpovptja-ov, evSvvafMovov r - 
 " Malos, quaesumus, bonos facito, bonos in bonitate 
 " conserva" TOVS cfyaOovs ev rj; ayaOortjTi <rov 
 erov, TOV^ irovrjpovs ayaOov? Troitjcrov ev rfj 
 
 " (rov s . Omnia enim potes" <rv yap e? 6 evep^wv ru 
 
 Thus far the quotation accords with the existing 
 text of Basil's liturgy. But it must be confessed, 
 
 P Gamier, torn. ii. Oper. Coll. torn. i. p. xxxviii. 
 Basilii, praefat. p. Ixxxv. Cave, r Goar, Kituale Graecum, 
 
 Hist. Literar. Dupin, Eccles. p. 174. 
 Hist. cent. 4. s Ibid. p. 171. 
 
 1 Renaudot, Liturg. Orient. * Ibid. p. 162. 
 
 E 2
 
 52 Dissertation on primitive Liturgies. SECT. n. 
 
 that the latter part of the quotation, namely, "Nee 
 " est qui contradicat tibi, cum enim volueris salvas, 
 " et nullus resistit voluntati tuae," is not to be 
 found in any liturgy bearing the name of Basil. 
 Several reasons, however, may be assigned for this. 
 First the copy of Basil's liturgy referred to by 
 Peter the deacon may have contained some prayer 
 or rite introduced by the bishop of some particular 
 church, in which the passage may have occurred, 
 and yet would not be found in the great body of 
 MSS. Secondly, this passage may have occurred in 
 the prayers which were made over the penitents, 
 which have long ceased to exist in Basil's liturgy; 
 and yet we know from the nineteenth canon of the 
 council of Laodicea, commented on by Theodore 
 Balsamon, and from many other sources, that some 
 prayers of the kind were formerly universal- in the 
 east. But, thirdly, I cannot help suspecting that 
 this passage did not occur in the liturgy, and that 
 some person may have introduced it here to suit his 
 own purpose. It has been remarked to me by a 
 learned friend, that the passage in question contains 
 " a manifest allusion to Rom. ix. 15 19- and that 
 " these words do not necessarily convey the doctrine 
 " of particular election ;" yet I do not think it 
 probable that any person who did not hold this 
 doctrine, and that of irresistible grace, would have 
 placed the above passage prominently before the 
 minds of the people by introducing it into the 
 liturgy. The words of St. Paul need explanation, 
 and would be more properly commented upon in a 
 sermon than introduced into a prayer. 
 
 At the first glance, the doctrines of irresistible 
 grace and particular election seem to be conveyed
 
 SECT. ii. Liturgy of Gcesarea. 53 
 
 in those words, " cum enim volueris salvas, et 
 " nullus resistit voluntati tuae ;" and, taken with 
 the remainder of the quotation made by Peter, they 
 would induce us to think that Basil held those 
 doctrines. This, however, was not the fact. Basil 
 asserted the freedom of the human will, and believed 
 that God desired the salvation of all men u . We do 
 not find sentiments like those which Peter appa- 
 rently attributes to him, either in those liturgies 
 which bear the name of Basil, or indeed in any 
 Oriental liturgy that I have read. Considering, 
 then, that such expressions as occur in the quota- 
 tion, would probably have been used in the liturgy 
 only by one who held the doctrines of Augustine, 
 and that Basil did not hold those doctrines ; I 
 think there is reason to suspect that the above 
 expressions did not occur in Basil's liturgy, but 
 have been introduced by some persons who wished 
 to claim his authority in favour of the doctrines 
 alluded to. We may therefore conclude, that the 
 first half of the quotation made by Peter the 
 deacon is found in the Constantinopolitan text 
 of Basil's liturgy; and that the remainder is pro- 
 bably an interpolation, or, at all events, affords no 
 reason to think that the text has been mutilated. 
 It may perhaps be necessary to remark, that when 
 it is said by Peter in the conclusion, " docens per 
 " hanc precem ;" we are not to infer that the quo- 
 tation he has made formed one collect of the origi- 
 nal liturgy ; but that the liturgy itself, which the 
 
 u See the passages quoted by " Refutation of Calvinism ;" 
 bishop Tomline from this Fa- especially those from vol. i. 
 ther in the fifth chapter of his p. 127. 197. vol. ii. p. 78. 
 
 E 3
 
 54 Dissertation on primitive Liturgies. SECT. n. 
 
 Fathers often called precem or ei>^i/ v , contained 
 these words. 
 
 Considering the Constantinopolitan text alone, 
 therefore, I think there is no reason to dispute the 
 prima facie evidence for its genuineness, which 
 arises from its having been from time immemorial 
 used in the country and language of Basil himself, 
 without any dispute or suspicion ever having arisen 
 on the subject in that part of the church. This text 
 is found alike in all MSS. of whatever age or coun- 
 try that represent the Constantinopolitan liturgy of 
 Basil. The interpolations and modern additions are 
 easily detected, the variations are naturally accounted 
 for. If some parts are doubtful, the greater part 
 is not so. We find it substantiated by a council of 
 two hundred and twenty-seven eastern bishops, three 
 hundred years after the time of Basil, bishops who 
 lived in the same country, spoke the same language, 
 and ruled the same churches as Basil himself. We 
 receive additional conviction from the quotations of 
 Peter the deacon, who lived little more than a hun- 
 dred years after the time of Basil. We also know 
 that the Christians, for some time after the death 
 of Basil, alluded but little in their writings to the 
 mode of celebrating the eucharist, being prevented 
 by the law of secrecy ; and, therefore, we have alto- 
 gether as much evidence for the genuineness of the 
 text, as could have been expected from ancient 
 
 v 'O [lev itpapxis fi/xrjv lepav apostolica traditione suscepi- 
 
 (rrl TOII Bfiov 6vcria<rTr)piov reXe- mus." Vigil. Rom. in Epi~ 
 
 a-as. Dionys. Areop. de Eccl. stola ad Profuturum Braca- 
 
 Hierarchia, c. 3. p. 283. torn. i. rensem. " Orationem Domini- 
 
 edit. Corderii. " Quapropter cam idcirco mox post precem 
 
 et ipsius canonical precis tex- dicimus." Gregorii Magni, 
 
 turn diroximus subter adjec- Epist. 64. lib. vii. 
 turn, qucm (Deo propitio) ex
 
 SECT. ii. Liturgy of Ccesarea. 55 
 
 writers. Considering all this, I see no sort of rea- 
 son to doubt that the Constantinopolitan is the 
 genuine text of Basil's liturgy. Certain parts may 
 afford just grounds for discussion, but of the re- 
 mainder, I think, there can be no just doubt. Sup- 
 posing, then, that this was the only text in exist- 
 ence, we should have no great difficulty in ascer- 
 taining the true text of Basil's liturgy. 
 
 It must not be concealed, however, that another 
 text exists. This is the Alexandrian or Egyptian, 
 which can be well ascertained by ancient MSS. and 
 by a comparison of ancient versions in different lan- 
 guages. The Alexandrian liturgy of Basil is found 
 in the Coptic w , Greek x , and Arabic^ languages, and 
 these versions concur in establishing one text. The 
 text thus ascertained is different from that of Con- 
 stantinople, and the variation is so marked, that it 
 cannot have proceeded merely from the inaccuracy 
 of transcribers or translators, or any other ordinary 
 cause. It is true, indeed, that the latter part of this 
 text, or the Anaphora of the liturgy, agrees in order 
 and main substance with the corresponding part of 
 the Constantinopolitan text ; so that (though differ- 
 ing materially in expressions and ideas) they are 
 plainly and indisputably derived from the same ori- 
 ginal form. But the introduction or preparatory 
 part 2 , and the expressions and ideas, are in many 
 respects very dissimilar. 
 
 w Translated into Latin by at Augusta Vindelicor. A. D. 
 
 Ilenaudot, Liturg. Orient, torn. 1604, and copied into the Bi- 
 
 i. p. i . bliotheca Patrum. It is of no 
 
 x E codice regio. Renaudot, value now, since Renaudot has 
 
 Lit. Oriental, torn. i. p. 57. translated the Coptic, of which 
 
 Y Translated indifferently in- it was a version, 
 
 to Latin by Victor Schialach, z Renaudot, torn. i. p. i 13. 
 a Maronite Syrian, published 
 
 E 4
 
 56 Dissertation <m primitive Liturgies. SECT. 11. 
 
 To ascertain the antiquity of this Egyptian text 
 requires some trouble. The Coptic version is no 
 doubt very old, for Coptic has not for many cen- 
 turies been spoken in Egypt, at least not such Cop- 
 tic as that of the liturgy of Basil ; and there is no 
 reason to doubt that this liturgy in Coptic is as old 
 as the Mahommedan invasion of Egypt about A. D. 
 640, and perhaps even more ancient. The Arabic 
 version cannot have been made till some time after 
 the Arabs conquered Egypt in the seventh century. 
 The Alexandrian text in Greek is probably very 
 old. There is even reason for thinking that it is 
 older than the separation of the orthodox and Mo- 
 nophysites at the council of Chalcedon, A. D. 451. 
 It does not commemorate any of those persons who 
 lived after the council of Chalcedon, and were ac- 
 counted to be saints by the Monophysites only, 
 whose names occur abundantly in the Coptic and 
 Arabic versions. It is also probable that the Coptic, 
 and its version the Arabic, were derived from a 
 Greek original ; for in both, certain expressions are 
 retained in Greek, chiefly the directions of the dea- 
 con to the people. These are of such a simple and 
 ordinary description, being in fact directions to the 
 people to " pray," or " look towards the east," or 
 " stand up," or bow their heads a , that no reason 
 can be assigned for their use in Greek, except we 
 suppose the liturgy in early times to have been per- 
 formed in that language, and the people to have 
 been made particularly well acquainted with these 
 directions of the deacon, which it was thought in- 
 
 a 7rpo<Tfva<rdf, Renaudot, p. (TTrjTf, ibid, ras Ke(f)n\as vpuv 
 2. (TTadrjTf, p. 13. fls awroXar ra> 6eaf KXivare, p. 21, &c. &C. 
 ibid, ot Kadfjfjitvoi dvd-
 
 SECT. ii. Liturgy of Gcesarea. 57 
 
 expedient to alter when the liturgy was translated 
 into Coptic. 
 
 If we look for testimonies amongst ecclesiastical 
 writers as to the ancient use of Basil's liturgy in 
 Egypt, we shall not find them of the same anti- 
 quity as those which demonstrate the use of this 
 liturgy in the patriarchate of Constantinople and 
 the east. The oldest testimony which Renaudot, 
 the most diligent investigator of this subject, has 
 brought forward, is that of Severus Aschmoniensis, 
 an Egyptian bishop of the Monophysites, who lived 
 in the tenth century, and who speaks of Basil as the 
 author of a liturgy b . There is an abundance of 
 evidence after his time without doubt. But there is 
 an allusion to the use of Basil's liturgy in Egypt 
 (as it seems to me) which is of importance, as coming 
 from a remote country, and a writer who evidently 
 gave the common tradition of his age, rather than 
 any inventions of his own. This is the anonymous 
 Irish writer of about the year 700, published by 
 Spelman from a MS. in the Cottonian library , 
 which was considered by Spelman, Abp. Usher d , 
 Dr. O'Conor 6 , and other critics, to be above eleven 
 hundred years old. This writer, having spoken of 
 the " cursus," or offices of St. Mark, (founder of the 
 patriarchal see of Alexandria,) adds these words : 
 " After Mark, Gregory Nazianzen, whom Jerome 
 " affirms to be his master, and St. Basil, brother of 
 " the same St. Gregory ; Anthony, Paul, Macarius, 
 " or John, and Malchus, chanted according to the 
 " order of the Fathers f ." I know not how to 
 
 b Renaudot, Liturg. torn. i. e Rer. Hibern. Scriptores, 
 
 p. 170. torn. i. p. cxxxii. 
 
 c Concilia, torn. i. p. 176. { "BeatusHieronymusadfir- 
 
 d Britt. Eccl. Antiq. p. 185. mat ipsum cursum qui dicitur
 
 58 Dissertation on primitive Liturgies. SECT. 11. 
 
 account for this writer's classing Gregory Nazianzen 
 and Basil amongst those persons who chanted after 
 Mark, or used his offices or liturgy, except by sup- 
 posing that the liturgies of Gregory Nazianzen and 
 Basil were then used in Egypt, as they are to this 
 day by the Egyptian Monophysites. What else 
 could have induced him to class Gregory and Basil, 
 who lived in the north of Asia Minor, amongst 
 those who used the Alexandrian offices which were 
 derived from St. Mark ; and to include their names 
 in a list of Egyptian worthies ? There can be little 
 doubt also that this writer meant to allude to 
 liturgies used by the orthodox Egyptians. For he 
 would hardly have alluded to the offices or liturgy 
 (tw r o things that he appears to confound &) of the 
 heterodox, in the same manner in which he spoke 
 of the offices or "cursus" of St. Mark, which he 
 describes as being not only the original source of 
 Gregory's and Basil's, but of that which was used in 
 his own country. Indeed catholics in those ages 
 did not busy themselves in investigating the eccle- 
 siastical rites and liturgies of the Monophysites. 
 This writer must therefore have alluded to liturgies 
 
 preesente tempore Scottorum, meant to express identity, I 
 
 beatus Marcus decantavit, et judge from its position, and its 
 
 post ipsum Gregorius Nanzen- use in the context, 
 zenus, quern Hieronymus suum & Mabillon has remarked al- 
 
 magistrum esse adfirmat. Et ready, that this author appears 
 
 beatus Basilius frater ipsius to confound the cursus, or 
 
 sancti Gregorii, Antonius, Pau- offices for the canonical hours 
 
 lus, Macharius vel Joannes, et with the liturgy or office for 
 
 Malchus, secundum ordinem the communion ; as he speaks 
 
 Patrum decantaverunt." Spel- of the hymn " Gloria in excel- 
 
 man, Concilia, torn. i. p. 177. sis," the " Tersanctus," &c. as 
 
 This writer appears to forget if they occurred in the " cur- 
 
 that it was not Gregory Na- sus/' while we know that 
 
 zianzen, but Gregory Nyssene, they were used at the commu- 
 
 who was Basil's brother. That nion by the western churches, 
 the word " ipsius" here is
 
 SECT. ii. Liturgy of Goesarea. 59 
 
 of Gregory and Basil used by the orthodox Egypt- 
 ians. And in this case there is every probability 
 that the liturgy of Basil was used in Egypt before 
 the year 451. For after that time the orthodox and 
 heterodox anathematized each other, and held no 
 sort of communion. Whatever they had in common, 
 therefore, they must have derived from a period 
 antecedent to the year 451. Now it seems that 
 they both used Basil's liturgy. 
 
 It is highly probable, then, that the Egyptian or 
 Alexandrian text of Basil's liturgy (with the excep- 
 tion of a few late additions, which are discerned 
 without difficulty) is older than the council of Chal- 
 cedon, A.D. 451. And here the difficulty occurs 
 with fresh force. How are we to account for the 
 difference between the Constantinopolitan text of 
 Basil's liturgy, and the Alexandrian text which 
 seems to claim so great an antiquity? Which is the 
 true text? Or is neither true? Did the text of 
 Basil suffer some great alterations in both patri- 
 archates within a short period after his time ? Or 
 did this alteration take place only in one ? To this 
 last question I am prepared to reply in the affirma- 
 tive. There is good reason to maintain, that the 
 liturgy of Basil underwent designed alterations 
 when it was introduced into the patriarchate of 
 Alexandria, and that it was suited, as far as was 
 convenient, to the Egyptian or Alexandrian liturgy 
 which had previously been used. 
 
 First, it appears probable that the introduction, 
 or preparatory portion of the ancient Egyptian 
 liturgy, was substituted for the corresponding part 
 of Basil's liturgy. The Alexandrian text of Basil's 
 liturgy, as it stands, consists of two parts. The
 
 60 Dissertation on primitive Liturgies. SECT. n. 
 
 introduction, and the Anaphora or solemn prayer of 
 consecration 11 , &c. This introduction is common to 
 all the Alexandrian or Egyptian liturgies of the 
 Monophysites, and to the Ethiopic 1 , which appears 
 to have been a rite distinct from, and independent of 
 the Alexandrian, even from the time of AthanasiusJ. 
 It was also formerly used in the orthodox Alexan- 
 drian liturgy of St. Mark, where distinct traces of 
 it are to be found k . This introduction, therefore, 
 (at least the chief parts and general design of it,) 
 seems older than the council of Chalcedon, A.D. 
 451, since it was common to the orthodox and Mo- 
 nophysites, and may probably have been nearly the 
 same in the time of Athanasius, A.D. 330. If so, 
 Basil's liturgy was adapted to the old Egyptian 
 introduction : and this idea is rendered probable by 
 the subsequent practice of almost the whole east in 
 after-ages. For the universal custom seems to have 
 been, to retain always the ancient introduction, and 
 to admit variety only in the Anaphora or canon 1 . 
 
 Secondly, the directions of the deacon in this 
 liturgy of Basil are inserted in places and in lan- 
 guage peculiar to the ancient Alexandrian rites, as 
 may easily be seen by collating the Coptic, Ethi- 
 opic, and orthodox (i. e. St. Mark's) liturgies with 
 those of the Syrian, Greek, and western churches m . 
 
 h Renaudot, Liturg. torn. i. Copts have only one for their 
 
 p. j 13 25. three liturgies. TheEthiopians 
 
 i Ibid. p. 500 513. only one for twelve liturgies. 
 
 j See section iv. of this Dis- Renaudot, torn. i. p. 172. 
 
 sertation. m 01 Kadrjptvot dvaa-TTjre. Re- 
 
 k Renaudot, torn. i. p. 131 naudot, torn. i. p. 13. 28. 45. 
 
 144. See section iv. forobser- 153. 516. irpocrx^fv vel " Re- 
 
 vations on St. Mark's liturgy. spondete," p. 65. 29. 101. 
 
 1 The Syrian Monophysites 516, &c. referred to by Cyril 
 
 for nearly forty liturgies have Alexandrinus, and others. See 
 
 only one introduction. The sect. iv. of this Dissertation.
 
 SECT. ii. Liturgy of Ccesarea. 61 
 
 Thirdly, a prayer of absolution or benediction is 
 introduced at the close 11 , which is plainly derived 
 from the old Egyptian rite, nothing like it appearing 
 any where else. Fourthly, the benediction beginning, 
 " The grace of our Lord," &c. which appears to 
 have prevailed all through the east about the time 
 of Basil , but which seems not to have been used 
 by the Egyptian church P, is omitted. Fifthly, the 
 Egyptian text of Basil's liturgy ^ is shorter than the 
 Constantinopolitan 1 " in the exact places where the 
 ancient Egyptian liturgy was shorter than others ; 
 for instance, in the thanksgiving 8 . 
 
 It may therefore be considered certain, that the 
 rule of strict conformity to the order and substance 
 of Basil's liturgy was not adhered to by those who 
 introduced it into use in the patriarchate of Alexan- 
 dria. And if this be the case, the alterations which 
 were made to adapt it to the Egyptian customs may 
 have extended to all the points in which the Alex- 
 andrian text differs from the Constantinopolitan. 
 Now, if we bear in mind that there is sufficient evi- 
 dence that the Constantinopolitan text is genuine, if 
 it be considered alone ; and if it appears that the 
 
 n Renaudot, torn. i. p. 22. p. 46. Marci, p. 153, 154. Ca- 
 
 36. 80. 519. non. ^thiop. p. 516. In the 
 
 Theodoret, Epist.adJoan. liturgy of Mark we find the 
 
 CEcon. torn. iii. p. 132. ed. thanksgiving at greater length, 
 
 Sirmond. 1642. cited in sec- in imitation of the Greek rite 
 
 tion i. of this Dissertation. to which it was approximating, 
 
 P Renaudotj Liturg. Cyrilli, (see sect, iv.) Compare with 
 
 p. 40 ; Marci, p. 144; Canon, these thanksgivings Chrysost. 
 
 jEthiop. p. 513. Liturg. Goar, p. 75, 76. Re- 
 
 <1 Renaudot, torn. i. p. 1 3. 64. naudot, Liturg. Jacobi, torn. ii. 
 
 r Goar, RitualeGrsec. p. 165 p. 31. Assemani, Liturg. Ja- 
 
 168. cobi,tom. v. Codex Liturgicus, 
 
 8 Renaudot, Liturg. Cyrilli, p. 133 135, &c.
 
 62 Dissertation on primitive Liturgies. SECT. n. 
 
 Alexandrian text differs from it in such a way, that 
 there must have been designed alterations in one or 
 both of these texts : if there be no sort of tradition 
 or reason to think that the Constantinopolitari text 
 has been designedly altered; and, on the other hand, 
 there be reason to think that the Alexandrian has 
 been altered to suit the ancient Egyptian rites : 
 under these circumstances, I think, there can be no 
 reasonable doubt, that the Alexandrian is not to be 
 regarded as the authentic text of Basil's liturgy, but 
 that the Constantinopolitan is. This, it must be re- 
 peated, is what we should have expected from the 
 prima facie view of the case. We should have ex- 
 pected, that the text which from time immemorial 
 had been used in the country, the language, the 
 church of Basil, without any doubt or suspicion of 
 its genuineness, would be in fact the most genuine 
 text. And it is this text which I have endeavoured 
 to establish. 
 
 A difficulty, however, occurs here. How could 
 the liturgy of Basil, if it was thus altered in Egypt, 
 be called the liturgy of Basil any longer ? I reply, 
 that it might justly continue to be called so ; for 
 it still remained substantially the same liturgy. 
 And the great oriental rite or form of liturgy which 
 was thus for the first time naturalized in Egypt, 
 was immediately derived from the edition of it 
 written and improved by Basil. It was natural too, 
 that the name of a Father, so renowned in the 
 Christian church, should be retained to give dignity 
 and acceptance to the new rite. 
 
 To account for the introduction of this liturgy 
 into Egypt is not difficult. Basil, celebrated in all 
 churches for his zeal for the orthodox faith, was, no
 
 SECT. n. Liturgy of Ccesarea. 63 
 
 doubt, particularly famous in Egypt for being the 
 great founder of the monastic institute in Pontus 
 and the neighbouring provinces. The monastic 
 rule, whether of Anachorites or Coenobites, pre- 
 vailed sooner and more extensively in Egypt than 
 perhaps any where else. And it was here, and in 
 Syria, that Basil learned the discipline which, on 
 his return, he established in Pontus*. It is not 
 wonderful, therefore, that his liturgy should have 
 been gladly received in Egypt. It is, of course, 
 quite uncertain at what exact date this took place, 
 or who was the author of the alterations that were 
 made in Basil's liturgy. But perhaps we should 
 not be much astray if we fixed on Cyril, patriarch 
 of Alexandria, in the early part of the fifth century; 
 who is said by the Monophysites of Egypt to have 
 perfected the liturgy of St .Mark, or the ancient 
 Alexandrian liturgy", and whose liturgy, still ex- 
 tant amongst them, is evidently the ancient rite of 
 the church of Alexandria, probably corrected and 
 improved by him v . If Cyril effected an improve- 
 ment in the liturgy of St. Mark, he might well 
 have done the same for the liturgy of Basil. And 
 his remaining works shew him to have been a man 
 well qualified for the task. 
 
 The Syriac text of Basil's liturgy was the third 
 text which I mentioned at the beginning of this sec- 
 
 ' Vita Basilii, torn. iii.Oper. CohiaCj est Liturgia Marci 
 
 edit. Benedict, c. 3. . 4. &c. quam perfecit CyriUus. " A- 
 
 p. xlv. bulbircat, cited by Renaudot, 
 
 u " Secunda (Liturgia) quam torn. i. p. 171. 
 
 Egyptii consueverunt usur- v See section iv. of this 
 
 pare tantum per Quadrage- Dissertation, 
 simale jejunium, et mensem
 
 64 Dissertation on primitive Liturgie. SECT. 11. 
 
 tion. It appears to be rarely used by the Syrians, 
 for MSS. of it are very scarce. However, Renaudot 
 saw one very ancient MS. of it. Masius translated 
 this Syriac liturgy of Basil into Latin w . On com- 
 paring this version with the Constantinopolitan text 
 of Basil's liturgy, I find that, so far from being a 
 different text, it is generally a literal translation, 
 and only varies from the Greek to introduce a few 
 ill-placed interpolations, which any one may detect 
 at a glance ; or else to insert prayers and rites lite- 
 rally taken from, or digested according to, the Sy- 
 riac liturgy of St. James, and all the other liturgies 
 of the Syrian Monophysites. In fact, this Syriac 
 text of Basil's liturgy affords a very strong confirm- 
 ation of the genuineness of the Constantinopolitan 
 text ; and it cannot for an instant claim the au- 
 thority of an original text. 
 
 I may therefore conclude, that the Constantino- 
 politan contains the authentic text of Basil's liturgy. 
 And it were much to be desired that we had a cri- 
 tical edition of it, drawn from ancient MSS. and 
 corrected by the accounts of ecclesiastical writers. 
 
 Having inquired into the best means of ascertain- 
 ing the text of Basil's liturgy, let it be our next 
 care to examine briefly the order and substance of 
 the authentic text. The early part of the introduc- 
 tion, up to the dismissal of the catechumens, cer- 
 tainly comprised the reading of Scripture and the 
 bishop's or presbyter's sermon; after which, with- 
 out doubt, there were prayers for the catechumens, 
 energurnens, and penitents, who were successively 
 
 w His version is found at p. 548. torn. ii. Renaudot, Liturg. 
 Oriental. Coll.
 
 SECT. ii. Liturgy of Ocesarea. 65 
 
 dismissed. Various rites and prayers are introduced 
 into this part of Basil's liturgy by modern, and even 
 by old MSS., which may reasonably give rise to dis- 
 cussion as to the probability that they were used in 
 the time of Basil. The hymn Trisagios, "Ayios 6 
 
 0eo?, a f yiosicrxypo?,a'yios aOaj/crro9,eAe>;crof ^/wa?, was in- 
 troduced into the liturgy in the time of the emperor 
 Theodosius the younger, some time after the death 
 of Basil x . The prayer of Trisagios must there- 
 fore be more recent than the time of Basil. Omit- 
 ting, however, any further discussion on this intro- 
 ductory part, which would be of little importance, 
 and would take up too much space, let us consider 
 the part which follows the dismissal of those that 
 have no right to communicate. 
 
 First, there are three prayers ; the two former 
 called "prayers of the faithful," ev^ctl Trto-reoj/y, the 
 third entitled ev^y Trpoa-Ko/uudys 2 (an intermediate 
 prayer* Tiaving been inserted considerably after the 
 time of Basil). Then comes the apostolical kiss of 
 peace b . The Constantinopolitan Creed, which fol- 
 lows , was inserted after the time of Basil. Here the 
 Anaphora, Prosphora, or solemn prayer begins with 
 the benediction of " The grace of our Lord d ," &c. 
 Then Sursum corda, &c. The preface or thanks- 
 
 x Goar, Rituale Graec. not. never used in that thanks- 
 
 80. in Liturg. Chrysostomi, giving. This rule will enable 
 
 p. 1 26. This must not be con- the reader to correct me if I 
 
 founded with the hymn Ter. should at any time seem to use 
 
 sanctus, beginning, " Holy, the two terms indifferently. 
 Holy, Holy," &c. which was y Goar, p. 162, 163. 
 never used at any time, or in z Ibid. p. 164. 
 any office, except in the so- a P. 163. 
 lemn thanksgiving preceding b P. 165. 
 consecration. On the other c Ibid, 
 hand, the hymn Trisagios was d Ibid. 
 
 VOL. I. F
 
 66 Dissertation on primitive Liturgies. SECT. n. 
 
 giving. The hymn Tersanctus, sung by all the 
 peopled A continuation of thanksgivings. A com- 
 memoration of our Saviour's deeds and words at the 
 last supper h . The verbal oblation to God of his 
 own creatures of bread and wine 1 . The invocation 
 of the Holy Ghost to make the elements the body 
 and blood of Christ J. Then follow long prayers for 
 the church, for all men, and all things k , the Lord's 
 Prayer 1 , the benediction of the people by the bishop 
 or priest" 1 , the breaking of the bread, the form TO. 
 ayta TO?? a^tois, or " holy things for the holy n ," the 
 communion of clergy and laity, and the thanksgiving 
 after communion . 
 
 This, then, was the form which prevailed at Cae- 
 sarea in Cappadocia during the latter part of the 
 fourth century. And this was the form which was 
 received with such approbation by the catholic 
 churches of the east, that in little more than an 
 hundred years Peter the deacon testified that almost 
 the whole east used it. This was the form which 
 soon prevailed throughout the whole exarchate of 
 Caesarea, and the patriarchate of Constantinople, 
 where it has remained in use ever since. This was 
 the form which was received by all the patri- 
 archate of Antioch, translated into Coptic, revised 
 by the patriarchs of Alexandria, and admitted into 
 their church, used alike by orthodox and heretics. 
 At this day, after the lapse of near fifteen hundred 
 
 e P. 165, 166. polated words of the deacon 
 
 f P. 166. according to ancient MSS. 
 
 g P. 166168. k P. 170174. 
 
 h P. 1 68. * Goar, p. 174. 
 
 i TO. era raiv trail' (rot Trpocr- m Ibid. 
 
 typovrts, p. 168. n P. 175. 
 
 J P. 169. Omit the inter- Ibid.
 
 SKI T. n. Liturgy of Ccpsarea. 67 
 
 years, the liturgy of Basil prevails without any sub- 
 stantial variety from the northern shore of Russia 
 to the extremities of Abyssinia, and from the Adri- 
 atic and Baltic seas, to the furthest coast of Asia. 
 In one respect this liturgy must be considered as 
 the most valuable that we possess. We can trace 
 back the words and expressions of the greater por- 
 tion to about the year 370 or 380. This is not the 
 case with any other liturgy. The expressions of all 
 other liturgies we cannot certainly trace, in general, 
 beyond the fifth century. It is true we can often 
 ascertain satisfactorily the expressions used at that 
 date, and we may have no reason to deny that the 
 same words were used long before. We can also 
 trace their substance, and order, and some of their 
 expressions, with certainty to a far greater anti- 
 quity. But we have not only the same sort of means 
 for inferring and tracing the antiquity of the order 
 arid substance of the liturgy of Csesarea in primitive 
 times, but can actually ascertain the expressions 
 used there about the year 380. 
 
 It may fairly be inquired here, how far we are to 
 extend the office of Basil in composing this liturgy. 
 There is no reason to think that it extended further 
 than to enrich the ancient formularies of Caesarea, 
 by the addition of new fervour and sublimity to 
 their devotion, and of beauty and correctness to 
 their diction. Those that presided over the church 
 in primitive times had the power of improving and 
 enriching its formularies, provided the main sub- 
 stance was still preserved. Of the exercise of this 
 power we probably have an instance in the liturgy 
 of Basil. For while there are good reasons for 
 affirming that he made no alteration in the main 
 F 2
 
 68 Dissertation on primitive Liturgies. SECT. n. 
 
 order and substance of the Caesarean liturgy, it 
 would hardly have borne his name had he merely 
 put in writing the liturgy previously used at Cae- 
 sarea. No monument of antiquity, as far as I am 
 aware, gives us any direct information as to the 
 part which Basil took in composing the liturgy 
 which bears his name. But we know from his own 
 writings, that " the customs of psalmody," or divine 
 service at the canonical hours, which he had ap- 
 pointed in his monasteries, were "consonant and 
 " agreeable to all the churches of God P." And we 
 may thence conclude, that as nothing apparently 
 was introduced into his liturgy merely for the sake 
 of novelty, it bore a great resemblance to that which 
 had previously been used at Caesarea. We are also 
 aware, that the same order and substance which are 
 visible in Basil's liturgy were used long before his 
 time in the patriarchate of Antioch*!, and in the 
 countries of Europe which afterwards became a 
 portion of the patriarchate of Constantinople 1 ". And 
 it will presently appear that, according to the Fa- 
 thers, the same order and substance was extensively 
 prevalent in the exarchate of Caesarea also before 
 the time of Basil. 
 
 The law of secrecy, which was so rigidly adhered 
 to in the Christian church for many ages, and which 
 especially forbade any discovery of the rites of the 
 eucharist 8 , was in no part of the church more 
 strictly obeyed than in the exarchate of Caesarea. 
 The effect of this caution is, that we have very few 
 
 P See Basil. Epist. 207. torn. this Dissertation, 
 iii. Oper. edit. Benedictin. r Section III. of this Dis- 
 
 cited near the beginning of this sertation. 
 section. s Bingham's Antiquities, 
 
 q See the first Section of book x, c. 5. .8.
 
 SECT. ii. Liturgy of Ccesarea. 69 
 
 notices amongst the Fathers of that exarchate 
 relative to the liturgy. 
 
 Of the doctrines of the eucharist there are indeed 
 abundant testimonies in these authors ; but of the 
 rites with which it was administered there is a very 
 sparing and cautious mention. However, as far as 
 this goes, it proves that the same liturgy (as to 
 order and substance) prevailed in Cappadocia before 
 the time of Basil as afterwards. Basil himself, in a 
 book written about A.D. 374, speaks of the prayer 
 of consecration in the liturgy in terms which seem 
 to imply that the same order and substance had 
 been long and generally used. He says, that in the 
 prayer of consecration the church "was not content 
 " merely with those things which the Apostle or 
 " the Gospel commemorated, but that many things 
 " were said before and after, as having great efficacy 
 " in the mystery*." This accords perfectly with the 
 liturgy of Basil, where the thanksgiving precedes 
 the things commemorated by the Apostle Paul and 
 the Gospels, and the invocation of the Holy Ghost 
 follows them ; all which were held by the church 
 to have great efficacy in the mystery or sacrament". 
 It is remarkable that a verbal coincidence is found 
 between these expressions of Basil's and his liturgy v . 
 
 1 Ta TJJS irt.K\r)o-f(ii>s pj/iara, eVt de Spiritu Sancto, c. 27. p. 55. 
 
 TTJ ava8ei' rot) aprov rrjs (v%a- torn. iii. Oper. ed. Bened. 
 pio-Tias KOI TOV TTorrjpiov Trjs fv\o- u Bingham's Antiq. bookxv. 
 
 yias, TIS ra>v ayiav eyypd(pcos fjfuf C. 3. . II. AlbertillUS de Ell- 
 
 KUTaXfXoiTrev ; ou yap 8r/ TOVTOIS fharistia, lib. i. C. 6. 
 apKovfjitda <i.v 6 'ATTooroAo? r) TO v fifoptOa KUI ere TrapaKa\ovfjLCV, 
 
 EvayyeXiov frrenvf](rdr), oXXa KOI Goar, p. 169. icai dvadelgai TOV 
 
 TrpoXfyofjifV Kal fjri\fyop.fv fTtpa fj.ev fipTov TCIVTOV, iroir]crov UIITO, 
 
 wr nfyd\r]i> (\OVTO. irpbs TO fj.v<rrr)- K. T. X. TO 8e Trorj/ptoi/ roOro, 
 
 ptov TTJV lo-)(vv, tK TTJS dypd<pov avTo TO Tiynov a'lfjtu, K, T. X. Ibid. 
 utSacncaXui? TrapoXajSoirey. Basil. 
 
 F 3
 
 70 Dissertation on prii/iitice Liturgies. SECT. 11. 
 
 Gregory, bishop of Nyssa in Cappadocia, arid 
 brother of Basil, speaks of the exclusion of cate- 
 chumens before the mysteries. He afterwards al- 
 ludes to the thanksgiving of the liturgy, including 
 the mention of seraphim with six wings, and the 
 hymn (Tersanctus] sung by Christians with them w . 
 In Basil's liturgy we find the preface or thanks- 
 giving making mention of seraphim with six wings; 
 with whom the congregation are encouraged and 
 supposed to join in singing Tersanctus. Gregory 
 Nyssene elsewhere argues in support of the divine 
 /jLvo-raywyia, or liturgy, that the oblation of our gifts, 
 or ev^a.}, (things devoted or vowed to God,) should 
 take place before we pray to God for his benefits x . 
 This accords exactly with the order and substance 
 of Basil's liturgy, where the verbal oblation of the 
 gifts of bread and wine takes place before the 
 solemn prayers- v . We may observe that Gregory 
 
 w " Me tui pudet, quod cum x In speaking of our Savi- 
 
 consenueris, adhuc ejiciaris our's words, Srav irpoo-evxifrde, 
 
 cum catechumenis , tanquam in- he says, effort 8e 8t' avr&v rS>v 
 
 sipiens puellus, et qui arcana rij? irpoa-fvxijs Xo'yo>j> rrjv Qelav 
 
 non potest celare, cum dicen- fimmeyayiav Karavorjo-ai, then af- 
 
 dum sit mysterium. Unire terwards, ev^ij pev eori, KaGas 
 
 populo mystico, et arcanos etpqrat, ^aptor^ptoy 8a>pofpopias 
 
 disce sermones. Eloquere no- rvayyvXla, fj 8e Trpoa-fv^r] TTJV pera 
 
 biscum ilia quae sex alas haben- rrjv eWX^pcoo-ti' rijs eVayyeXtos TW 
 
 tia seraphim, cum perfectis 0ew yivop.tvr)v Trp6<ro8ov difp^rj- 
 
 Christianis dicunt hymnos ca- vevei- dibaa-Kti olv fjfj.as 6 \6yos, 
 
 nentia. Desidera cibum qui /iij irportpov aLrtivBai n napa TOW 
 
 confirmat animam, gusta potum Geov, rrplv O.VT& TI T&V Kexapicr- 
 
 qui cor exhilarat, ama myste- peixav 8wpo0op^o-at. tvgavtiat yap 
 
 rium quod eo modo qui non XP*) irportpov, eira 7rpoo-(va<rdai. 
 
 cadit sub aspectum, veteres Gregor. Nyss. de Orat. Domi- 
 
 transmittit ad juventutem." nica Orat. 2. torn. i. p. 724. 
 
 Gregorii Nyss. Opera, Paris. See also the context. 
 1615. torn. i. p. 957. Compare Y Goar, Lit. Basil, p. 168. 
 
 Goar, Liturg. Basil, p. 162. 166. 170, &c. 
 168. 170, &c.
 
 SECT. ii. Liturgy of Ccesarea. 71 
 
 Nyssene speaks of the same order which we now 
 perceive in Basil's liturgy, as the established and 
 well-known order of those churches, which it could 
 scarcely have then been, had it been first introduced 
 by Basil. 
 
 Gregory Nazianzen preserves a cautious silence 
 on the rites of the eucharist ; he only speaks of 
 bishops as priests who offer unbloody sacrifices to 
 God z , which is explained by the liturgy of Basil a . 
 But there is a convincing proof that the order of 
 Basil's liturgy is much older than his time, in the 
 fact, that, in the early part of the fourth century, 
 Armenia received the same order from the church 
 of Cassarea. This will be shewn in an Appendix to 
 the Dissertation. 
 
 If we compare the liturgy of Caesarea improved 
 by Basil with that used at Antioch and Jerusalem 
 in the fourth century, we shall find the order arid 
 substance of both exactly the same. This identity 
 will be seen by comparing together the accounts 
 which I have given of the Anaphorae of both. It 
 may well furnish an object of interesting inquiry, 
 how a substantial uniformity of liturgy could have 
 been caused in such a great tract of country at so 
 early a period ; more especially, when we reflect that 
 the bishops had the power of making improvements 
 in their liturgies, and that in fact almost all the 
 monuments of this liturgy exhibit circumstantial 
 varieties. In the fourth century no ecumenical 
 bishop had yet been created. Antioch and Caesarea 
 
 z T Q dvffias irffjurovrfs dvaifjid- a ra era eVc ru>v <r<ai> crot 
 
 KTOVS ttpfifs. Gregor. Naz. torn, fopovrts, Goar, Rit. Granc. Lit. 
 
 ii. p. 81. 6'o) 8e Bwpov, dvtrtai Bas. p. 1 68. 
 i, ibid. p. 20 1. 
 
 F 4
 
 72 Dissertation on primitive Liturgies. SECT. n. 
 
 were subject to independent patriarchs. I know not 
 how we are to account for this uniformity of liturgy 
 in any other manner, than by supposing it to have 
 prevailed from the beginning. In fact, we find vivid 
 traces of this liturgy, as used at Antioch, in the 
 second century b . The liturgy of Caesarea may have 
 subsisted as long. In the fourth century the same 
 form appears to have been long used all through 
 the patriarchate of Caesarea. This (besides being 
 inferred from the Fathers of that patriarchate) is 
 to be presumed from the simple fact, that Basil's 
 liturgy was immediately and silently received into 
 use by all the churches of that patriarchate. 
 
 The Greek or Coristantinopolitan text of Basil's 
 liturgy is found in Gear's " Rituale Graecorum c ." 
 The text, however, which he has printed is modern. 
 To confirm and ascertain it, we must refer with 
 much trouble to the various readings of MSS. which 
 he has placed at the conclusion of the liturgy. It 
 were to be desired, that some critic versed in ritual 
 studies would give us an edition of Basil's liturgy, 
 drawn from the oldest MS., with various readings 
 at the foot of the page. None of the rubrics are 
 found in the oldest MSS., and it would perhaps be 
 better to explain the rites which they describe in 
 notes, so as not to encumber the text with inter- 
 polations. Goar's notes on the liturgy of Basil are 
 few ; but as the liturgy of Chrysostom is substan- 
 tially the same as Basil's, the notes of Goar on the 
 former liturgy may be consulted with satisfaction 
 by those who wish to understand the rites of the 
 latter. 
 
 k See section I, of this Dissertation, p. 41, 42. c P. 158 &c.
 
 SECT. in. Liturgy of Constantinople. 73 
 
 SECTION III. 
 
 LITURGY OP THE PATRIARCHATE OP CONSTANTINOPLE. 
 
 THE church of Byzantium, originally subject to 
 the metropolitan of Heraclea, in the Thracian civil 
 diocese, was elevated to dignity and power by means 
 of Constantine the Great, who transferred the seat 
 of empire from old Rome to that city, which thence- 
 forth bore the name of Constantinople, or New 
 Rome. The second general council, held at Con- 
 stantinople A. D. 381, raised the bishop of that 
 church to a dignity and precedence second only to 
 the bishop of Old Rome ; and he acquired jurisdic- 
 tion over the entire civil diocese of Thrace, which 
 comprised a large portion of European Turkey. 
 Ere long the patriarch of Constantinople extended 
 his authority over the ancient exarchates or patri- 
 archates of Ephesus and Caesarea, which were for- 
 mally placed under his jurisdiction by the council 
 of Chalcedon, A.D. 451 a . And the whole of Greece 
 also became subject to him. 
 
 Besides the liturgy of Basil which I have noticed 
 in the last section, the churches subject to the 
 
 a Bingham's Antiq. book ii. c. 17. . 10 ; book ix. c. 4. . 2.
 
 74 Dissertation on primitive Liturgies. SECT. in. 
 
 patriarch of Constantinople have from a remote 
 period used another liturgy, which bears the name 
 of Chrysostom. It must be confessed, that the 
 records of antiquity do not furnish us with many 
 allusions to this appellation of the Constantinopolitan 
 liturgy. A tract ascribed to Proclus, patriarch of 
 Constantinople in the early part of the fifth century, 
 certainly speaks of the liturgy of Chrysostom. But 
 this tract is apparently spurious, since it does not 
 seem to have been referred to before the thirteenth 
 century ; and yet, (as I have observed above, p. 19.) 
 its contents are of- so interesting a nature, that it 
 must have been noticed before that time, had it been 
 long in existence. It also seems to me that the 
 author of this tract refers to the liturgy of St. James 
 as we now see it, with the voluminous additions 
 made by the orthodox of Jerusalem subsequently 
 to the council of Chalcedon, A. D. 451 ; for he 
 describes the liturgies of Basil and Chrysostom as 
 being much shorter than those of James. And 
 hence I conclude that this author lived consider- 
 ably after the time of Proclus, for there is not the 
 slightest presumption from any other source that 
 the liturgy of James in the time of Proclus was 
 longer than that of Basil ; on the contrary, I am of 
 opinion that it was rather shorter : and a large 
 portion of James's liturgy, as now extant, was 
 certainly added at a period much later than the age 
 of Proclus. Theodore Balsamon speaks of the 
 liturgy of Chrysostom a , and Leo Thuscus translated 
 it into Latin for Rainaltus de Monte Catano, about 
 
 a Theodor. Balsamon. Re- num ap. Leunclavii Jus Grac- 
 spons. ad Marcum Alexandri- co-Rom, lib. v.
 
 SECT. in. Liturgy of Constantinople. 75 
 
 A. D. 1180 b . I have not seen a work of Grancolas, 
 who is said to have collected in it several testimonies 
 to the antiquity of the appellation of this liturgy . 
 But however interesting it might be to prove that 
 Chrysostom had improved or corrected the Constan- 
 tinopolitan liturgy, we should remember that a pub- 
 lic formulary of this kind is of more importance as 
 exhibiting the sentiments of the church, than as 
 containing those of an individual Father ; and since 
 we are, at all events, certain that this liturgy has 
 from time immemorial been the peculiar liturgy of 
 the church of Constantinople, we need not perplex 
 ourselves in inquiring whether Chrysostom had any 
 share in its correction or improvement. We should 
 also reflect, that if we cannot ascribe this text to 
 Chrysostom, it may perhaps be much older than his 
 time. Learned men have represented the text of 
 Chrysostom's liturgy as very corrupt and uncertain. 
 Cave observes, that of many editions you find 
 scarcely any which do not differ immensely from 
 each other. Montfaucon remarks, that the text 
 which he copies from Saville's edition, and that 
 given by Morell, differ "toto coelo." Saville asks, 
 " What have the version of Erasmus and the edition 
 " of Morell in common ?" Hales of Eton puts the 
 same question, and he also notices several prayers 
 and forms which could not have been so ancient as 
 the time of Chrysostom. In addition, he extracts 
 from the genuine works of Chrysostom several 
 prayers for catechumens, energumens, &c. which, as 
 
 b This version is found in c Johannes Grancolas, " Les 
 
 the " Liturgiae sive Missee anciennes Liturgies," &c. Paris, 
 
 Sanctorum," &c. by F. Clau- 1697. referred to by Zaccaria 
 
 dius de Sainctes, Antwerp, Bibliotheca Ritualis, torn. i. 
 
 1560. p. 13.
 
 76 Dissertation on primitive Liturgies. SECT, in- 
 
 that Father affirms, were used in the liturgy, but 
 are not found in that bearing his name. And he 
 remarks, that all these things make the liturgy in 
 question apocryphal and doubtful d . 
 
 After examining carefully the various editions of 
 Chrysostom's liturgy, I must respectfully but de- 
 cidedly differ from these learned critics. It is true, 
 that the introductory part of this liturgy has at 
 various times received many additions, and that the 
 rubrics and directions vary in different MSS. But 
 this is of little or no consequence. We know that 
 in primitive times the introduction contained lessons, 
 psalms, a sermon, and prayers for catechumens and 
 penitents, who were all dismissed before the prayer 
 of the faithful. All this we find in the liturgy of 
 Chrysostom, except prayers for penitents, which 
 have been omitted in all liturgies, owing to the 
 extinction of the ancient penitential discipline. But 
 passing over this introductory part, which never 
 contained any of the more important or solemn rites 
 in primitive times, let us turn to the prayers of the 
 faithful which follow, and to the whole mystical 
 liturgy up to the thanksgiving after communion 6 . 
 And I will venture to affirm, from an actual compa- 
 rison of the different editions of Chrysostom's li- 
 turgy, and the various readings of MSS. given by 
 Goar, that the text can be satisfactorily ascertained. 
 
 d See Cave, Historia Litera- above nine hundred years old, 
 
 ria, torn. i. p. 305, &c. Mont- which Goar has published, p. 
 
 faucon, Oper. Chrysostomi, 99, &c. Goar's edition of 
 
 torn. xii. p. 775. Chrysostom's liturgy, with 
 
 e See Liturg. Chrysostomi notes, should be studied by 
 
 ap. Goar, Rituale Grsec. p. 70 any one who wishes to under- 
 
 84. Compare with this the stand the liturgical rites of the 
 
 readings of the Barberini MS. Greek church.
 
 SECT. in. Liturgy of Constantinople. 77 
 
 It is true, that there are verbal differences, arising 
 from the inaccuracy of transcribers ; that the older 
 MSS. contain no rubrics, and the new contain many ; 
 that some churches have even invented and intro- 
 duced prayers and rites which others have not; that 
 some MSS. contain only the prayers for the use of 
 the priest, and others, those of the priest, deacon, 
 and people. But such varieties as these only con- 
 firm the antiquity of the text used by the officiating 
 minister, which is preserved in all without any cor- 
 ruption or mutilation. The edition of Morell is 
 taken from a more modern MS. than that of Eras- 
 mus, and therefore it contains more rubrics, and a 
 few other recent additions. But this is the only 
 difference. The main body of the liturgy is exactly 
 the same in both, the rites identical, the ancient 
 prayers word for word the same f . As to the objec- 
 tion of Hales, that certain forms and prayers at the 
 beginning and end of this liturgy were more recent 
 than the time of Chrysostom, it may be remarked, 
 that these forms and prayers are not found in the 
 more ancient MSS. of Chrysostom's liturgy. We 
 have therefore no right to charge the text with 
 them, and accuse the whole of novelty. With re- 
 gard to the other argument of Hales, that certain 
 prayers are not found in this liturgy which were 
 used in the liturgy in the time of Chrysostom ; I 
 have only to observe, that Montfaucon and other 
 able critics have determined that the works in 
 which these occur were written at Antioch before 
 Chrysostom went to Constantinople, and therefore 
 
 f The liturgy of Chrysostom, published at Paris, 1537. 8vo. 
 with a version said to have The edition of Morell was 
 been made by Erasmus, was published at Paris, 1560.
 
 78 Dissertation on primitive Liturgies. SECT. m. 
 
 they bear no relation to the liturgy of Constan- 
 tinople. In conclusion, I must repeat my opinion, 
 that the text of Chrysostom's liturgy can be satis- 
 factorily ascertained. 
 
 It would be unnecessary repetition to detail the 
 order of the part of Chrysostom's liturgy which fol- 
 lows the dismissal of the catechumens, for it is 
 identical with that of Basil, to which I must refer 
 the reader^. The difference between this part of 
 the liturgies of Basil and Chrysostom is caused by 
 greater fulness of idea in one than in the other, but 
 by nothing else. 
 
 Since the liturgy of Chrysostom professes by its 
 name to be the peculiar liturgy of the church of 
 Constantinople, and since it has been used there and 
 in the surrounding churches from time immemorial, 
 we may naturally expect that some notices relative 
 to its order and substance may be found amongst 
 the writings of the Fathers who lived in that vi- 
 cinity. It is remarkable, that scarcely any writers 
 of eminence lived in the neighbourhood of Constan- 
 tinople or in Greece for the first five or six centuries. 
 However, we shall find in the few works which 
 were written during this period, and in these dis- 
 tricts, some allusions which establish the antiquity 
 of the order and substance of Chrysostom's liturgy. 
 Severianus, bishop of Gabala, to whom Chrysostom 
 intrusted the care of the church of Constantinople 
 during his own absence, is said by critics to have 
 preached in that city a homily on the parable of the 
 prodigal son, which appears among Chrysostom's 
 works. In this homily he speaks in an ornamental 
 
 See the last section.
 
 SECT. in. Liturgy of Constantinople. 79 
 
 and figurative style of several parts of the liturgy. 
 He notices successively the proclamation of the 
 deacons to the catechumens, &c. to depart out of the 
 church, the hymn Tersanctus, and the Lord's Prayer, 
 said at the altar h . Chrysostom himself, in works 
 written after his elevation to the patriarchal chair 
 of Constantinople, speaks of the form Sursum corda, 
 &c. } of the hymn Tersanctus J, of the prayers or 
 oblation for the church, &c. k and of the form Sancta 
 sanctis^. However few these notices may be, yet 
 as they agree with the substance and order of 
 Chrysostom's liturgy, and as no opposing testimonies 
 seem to exist, we may regard them as sufficient to 
 prove that the same order and substance of liturgy 
 prevailed in the fourth century at Constantinople, as 
 in subsequent ages. I would not be understood to 
 affirm positively that the whole text is so ancient, 
 nor that all the rites ascend to that century, because 
 there is' reasonable ground for doubt with regard to 
 certain parts ; but I think we may justly consider 
 the main substance and order to be as old as the 
 fourth century. If such a form of liturgy was used 
 at Constantinople in the fourth century, it is very 
 probable that it may have been used also in the 
 neighbouring churches. In fact, we find that all the 
 churches of Thrace, Macedonia, and Greece, have 
 from time immemorial used this very liturgy of 
 Chrysostom. Had these churches ever used a dif- 
 
 h See torn. vi. Oper. Chrys- torn. x. Horn. xxiv. in Act. 
 
 ost. p. 375. 377. edit. Front. Apost. torn. viii. p. 627. 
 
 Ducaei vel Commelini. k Horn. xxi. in Act. Apost. 
 
 ' Horn. xxii. in Epistolam ad torn. viii. p. 606. 
 
 Ilebraeos, p. 1898. torn. x. 1 Hom.xvii.inHebr. p. 1872. 
 
 J Hom.xiv.inHebr. p. 1852. torn. x.
 
 80 Dissertation on primitive Liturgies. SECT. in. 
 
 ferent species of formulary, they would not have re- 
 linquished it without leaving some sign or vestige 
 of their original liturgy, some tradition that a dif- 
 ferent formulary had once been used, or some trace 
 of difficulty or opposition in the reception of a new 
 rite. The liturgy of Constantinople, however, seems 
 to have been received by all as a thing neither 
 strange nor new ; but, on the contrary, as repre- 
 senting that rite which they and their predecessors 
 had received in long succession from the most pri- 
 mitive times. 
 
 I will now close this section with some few 
 remarks on what may be justly called the great 
 oriental liturgy. In the first section I have shewn 
 that a certain form of liturgy prevailed in the fourth 
 century from Arabia to Cappadocia, and from the 
 Mediterranean sea to the other side of the Eu- 
 phrates ; and that this form could be traced nearly 
 up to the apostolical age. In the second section 
 we have seen, that the same form of liturgy pre- 
 vailed in the fourth century through the greater 
 part of Asia Minor, where it had existed from 
 time immemorial. In the present section we have 
 learned, that the same form of liturgy was used in 
 Thrace in the fourth century ; arid that it seems to 
 have existed there, and in Macedonia and 'Greece, 
 from time immemorial. 
 
 When I reflect on the vast extent of these coun- 
 tries, the independence of the churches which ex- 
 isted there, the power which each bishop had of 
 improving the liturgy of his church, the circum- 
 stantial varieties which we find between the litur- 
 gies of these churches, and yet the substantial iden- 
 tity of all ; it seems to me difficult, if not impos-
 
 SECT. in. Liturgy of Constantinople. 81 
 
 sible, to account for this identity and uniformity in 
 any other manner, than by supposing that the Apo- 
 stles themselves had originated the oriental liturgy, 
 and communicated it to all those churches at their 
 very foundation. The uniformity between these 
 liturgies, as extant in the fourth or fifth century, 
 is such as bespeaks a common origin. Their di- 
 versity is such as to prove the remoteness of the 
 period at which they were originated. To what 
 remote period can we refer as exhibiting a perfect 
 general uniformity of liturgy, except to the apostolic 
 age ? Let us remember also, that existing docu- 
 ments of the second century enable us to trace this 
 liturgy to that period ; and that in the time of 
 Justin Martyr (to whose writings I allude) the 
 Christian church was only removed by one link 
 from the Apostles themselves. 
 
 VOL. I. G
 
 82 Dissertation on primitive Liturgies. SECT. iv. 
 
 SECTION IV. 
 
 LITURGY OF THE PATRIARCHATE OF ALEXANDRIA. 
 
 THE patriarchal see of Alexandria, founded by 
 the holy evangelist Mark 3 , has for eleven hundred 
 years been in the possession of the sect of Jacobites, 
 or Monophy sites. This sect was originated by Eu- 
 tyches in the fifth century ; and as almost all the 
 Copts, or native Egyptians, speedily embraced his 
 doctrines, the see of Alexandria was soon occupied 
 by Monophysite patriarchs : and although, through 
 the favour of the eastern emperors, the orthodox 
 were generally in possession of that see, the Mono- 
 physites preserved an unbroken succession of bi- 
 shops amongst themselves b , until, in the seventh 
 century, the Mahommedans conquered Egypt from 
 the eastern emperors, and, being received with open 
 arms by the Monophysites, placed their patriarch 
 in possession of the churches at Alexandria and 
 throughout Egypt . From that period to the pre- 
 sent, the Monophysites have held possession of all 
 
 a Euseb. Hist. Eccl. lib. ii. Alexand. p. 120, &c. 
 c. 1 6 et 24. c Renaudot, Liturg. Orien- 
 
 b Renaudot, Hist. Patriarch, tali Coll. tom.i. p.lxxxii.
 
 SECT. iv. Liturgy of Alexandria. 83 
 
 the churches of Egypt ; and the orthodox, or Mel- 
 chites, have been at all times a small and unimport- 
 ant section of the community. 
 
 The Egyptian Monophysites use three liturgies, 
 written in the ancient Coptic language, which pre- 
 vailed in Egypt before, and about the time of, the 
 Mahommedan invasion. These liturgies they ascribe 
 to Basil, (as we have seen in the second section of 
 this Dissertation,) to Gregory Nazianzen, called 
 Theologus, and to Cyril, patriarch of Alexandria d . 
 
 It appears probable, that they were not originally 
 written in Coptic, but in Greek. This idea is sup- 
 ported by the occurrence of several Greek phrases 
 in the Coptic liturgies as now extant. These phrases 
 are of such a simple and ordinary nature, being 
 directions to the people to " stand up," " bow their 
 ** heads," &c. e that it is impossible to assign any 
 adequate reason for their use in a foreign language, 
 except by supposing that the liturgy was originally 
 in Greek, and that the people were made particu- 
 larly well acquainted with these formulae, which it 
 was therefore thought inexpedient to alter. The 
 same supposition is confirmed by the knowledge we 
 have that Greek was commonly spoken at Alexan- 
 dria and in the neighbourhood, when the gospel was 
 first preached in Egypt, and that the Egyptian Fa- 
 thers generally wrote in Greek ; and it is rendered 
 still more probable by the existence of very ancient 
 Greek MSS., which appear to be copies of the ori- 
 
 d They use Basil's liturgy on e As ffraOrjrt, Renaudot,tom. 
 
 all fast days, Cyril's in Lent i. p. 13. els dvaroXas p\eirtTf, 
 
 and the month Cohiac, and ibid, ol Kadrj^tvoi dvd(TTrjTf, ibid. 
 
 Gregory's on feast days. Re- rat KJ)a\as vfj>v T 0e K\lvart , 
 
 naudot, torn. i. p. 171. p. 2i,&c. 
 
 G 2
 
 84 Dissertation on primitive Liturgies. SECT. iv. 
 
 ginals from which the Coptic version was made f . 
 It is very probable, however, if not certain, that the 
 Coptic language, though not employed in divine ser- 
 vice in Lower Egypt, was used in Upper Egypt from 
 the time that Christianity penetrated there. It ap- 
 pears that Antony, the great founder of the monas- 
 tic institute in Egypt, did not understand Greek ; 
 neither did many of his most celebrated disciples. 
 Many who lived in the monasteries of Nitria and 
 Scetis, and the Tabennesiotae in the furthest part of 
 the province, and the ascetics of Antony's rule in 
 the deserts near the Read sea, only understood the 
 Coptic language, and yet they spent days and nights 
 in psalmody and reading the scriptures. We also 
 find the subscriptions of Egyptian bishops to the 
 councils of Ephesus and Chalcedon in Coptic, 
 because they were unacquainted with Greek. How 
 could all these have performed the liturgy and 
 offices of the church, unless the Coptic had been 
 used in divine service in many parts of Egypt s? 
 
 It is difficult, if not impossible, to assign the 
 period when the Greek language was completely 
 relinquished by the Copts in the celebration of 
 their liturgy. Renaudot is inclined to ascribe the 
 substitution of the Coptic for the Greek, to Ben- 
 jamin, patriarch of the Monophysites, who was 
 placed in possession of the see of Alexandria by the 
 Mahommedans h . 
 
 That the primitive rite of the church of Alexan- 
 
 f Renaudot, torn. i. p. cv. linguae vulgaris usus in sacris 
 
 &c. and p. 57. fuisset?" Renaudot, torn. i. 
 
 e " Quomodo igitur sacra fe- p. 205, 206. 
 cissent, officiaque celebrassent, h Tom. i. p. Ixxxii. 
 nisi publicus multis in locis
 
 SECT. iv. Liturgy of Alexandria, 85 
 
 dria is to be found amongst the liturgies used by 
 the Egyptian Monophysites, will appear probable, 
 when we consider the scrupulous care with which 
 they seem to have preserved ancient customs. In 
 fact, when the division took place at the council of 
 Chalcedon, A. D. 451, the Monophysites adhered to 
 all ecclesiastical traditions which did not interfere 
 with their own peculiar doctrines, with as much 
 care as the orthodox themselves. 
 
 As the Monophysite liturgies, however, differ 
 from each other, it becomes a question, which is to 
 be considered as the best representative of the ancient 
 Alexandrian rite. And here it would seem at the 
 first glance, that the liturgy of Cyril, which bears 
 the name of a patriarch of Alexandria, is more 
 likely to represent the Alexandrian rite, than those 
 of Basil and Gregory Nazianzen, who were bishops 
 of cities in Cappadocia. A further light is thrown 
 on this by an actual inspection of the three liturgies. 
 For while Basil's and Gregory's liturgies appear to 
 be (as they profess) derived from the rite used in 
 Cappadocia and the adjoining countries ; the liturgy 
 of Cyril stands distinguished from them all in many 
 remarkable particulars. 
 
 These arguments, intended to shew the probabi- 
 lity of Cyril's liturgy being the ancient Alexandrian 
 rite, are supported by the tradition of the Egyp- 
 tians themselves. Abulbircat calls Cyril's liturgy, 
 " the liturgy of Mark, which Cyril perfected 1 ,'' and 
 this must mean the liturgy of the church of Alexan- 
 dria founded by St. Mark. In the sixteenth century 
 an ancient monument was published, which gives 
 
 1 " Secunda est liturgia lus." Abulbircat cited by Re- 
 Marci, quam perfecit Cyril- naudot, torn. i. p. 171. 
 
 G 3
 
 86 Dissertation on primitive Liturgies. SECT. iv. 
 
 force to this tradition. A manuscript of the tenth 
 or eleventh century, written in Greek, was disco- 
 vered amongst other MSS. of rarity and value in a 
 remote monastery of Calabria, inhabited by the 
 oriental monks of St. Basil. This MS. bears the 
 title of St. Mark's liturgy k , was evidently intended 
 for the use of the Alexandrian church 1 , and is per- 
 haps the only liturgy, except the Ethiopian general 
 canon, which resembles the Coptic liturgy of Cyril 
 in the order of its parts. 
 
 The difference between St. Mark's liturgy and 
 that of Cyril Alexandrinus, occurs chiefly in the 
 introductory part. In the Anaphora there is very 
 little difference: and it will appear in the sequel, 
 that the variations in the liturgy of St. Mark are 
 chiefly to be attributed to the dependence of the 
 orthodox, (who used it,) upon the church of Constan- 
 tinople. But on comparing Cyril's and Mark's 
 
 k St. Mark's liturgy was first Dionysius, bishop of Alexan- 
 
 published at Paris, A. D. 1583, dria, in the third century, 
 
 edited by Johan. a S. Andrea, speaks of his predecessor pope 
 
 It is found in the Bibliotheca Heraclas, irapa TOV paKapiov ird- 
 
 Patrum, in Assemani's Codex 7raf)pu>v'HpaK\ajrap\af:iov Dio- 
 
 Liturgicus, torn. vii. in Fabri- nys. Alexandr. ap.Euseb. Hist, 
 
 cius's Codex Apocryph. Nov. lib. vii. c. 7. And from that 
 
 Testament!, torn. iii. and in time to the present, the patri- 
 
 Renaudot's Liturg. Orient. Col- archs of Alexandria have al- 
 
 lectio, tom.i. p. 131. to which ways been called Pope, a title 
 
 last I refer in this section. which the Monophysites as 
 
 1 In this liturgy there are well as orthodox apply to their 
 prayers that the waters of the respective patriarchs. But, in- 
 river (Nile) may be raised to deed, this title was at first 
 their just measure, p. 148; common to all bishops; thus 
 St. Mark is commemorated as Cyprian, bishop of Carthage, 
 the person who shewed to them was addressed by the Roman 
 the way of salvation, p. 149; clergy as "Papa Cyprianus." 
 and there are prayers for the See abundance of examples 
 holy and blessed pope, i. e. the and proofs in Bingham's Anti- 
 patriarch of Alexandria, p. 151. quities, book ii. c. 2. . 7.
 
 SECT. iv. Liturgy of Alexandria. 87 
 
 liturgies together, their resemblance is found to be 
 most striking ; and it is impossible to deny that they 
 have proceeded from one common source, namely, 
 the ancient liturgy of the Egyptian church before 
 the council of Chalcedon, A. D. 451. For here we 
 have two liturgies agreeing in substance and order, 
 both professing by their titles to be derived from 
 the rites of the Egyptian church ; both differing in 
 order from the liturgies of all other churches in the 
 east and west ; and used by two bodies of men in 
 Egypt, who have held no communion with each 
 other since the council of Chalcedon. 
 
 The existence and use of the liturgy of St. Mark 
 amongst the orthodox of Egypt is proved by the 
 testimony of Mark, orthodox patriarch of Alex- 
 andria in the twelfth century, in his Questions 
 to Theodore Balsamon, patriarch of Antioch. He 
 inquired " whether the liturgies read in the parts 
 *' of Alexandria and Jerusalem, and said to have 
 " been written by James 6 a^eX(o0eo9, and by Mark, 
 " are to be received by the holy catholic church, 
 " or no m ." 
 
 Theodore Balsamon himself says, in his Commen- 
 tary on the Thirty-second Canon of the Council in 
 Trullo, that the liturgy of St. Mark was for the most 
 part used by the church of Alexandria". It is true, 
 that he mistakes it for the liturgy of James, as ap- 
 pears by the context. But his testimony establishes 
 
 "> at irtpira pepr) rjjs 'AXfai/- Leunclav. Jus Gr. Rom. L. V. 
 dpdas, KOI TO>V 'itpocroXvfJitav ava- n of 8e 'AXe^avSpeiy \eyov<riv 
 
 f vai Xcirovpyi'at, KacXcyd- tlvai (scilicet, liturgiam) KOI rov 
 
 <Tvyypa<pf)i>ai irapa rSiv ayi<av ayiov Mup/cov jj KOI xp&vrtu tor 
 
 'laiuapov TOV d8f\<po- ru iroXXa. Balsamon in Can. 32. 
 
 dfov, Ka\ Mdpicov, 8(KTal eio-t rfj Cohcil. Trull. Bevereg. Concil. 
 
 ayia KOI Ka66\iKf) fKK\T)<riq rj ov ; torn. i. p. 193. 
 
 G 4
 
 88 Dissertation on primitive Liturgies. SECT. iv. 
 
 the fact, that St. Mark's liturgy was used in the 
 twelfth century by the orthodox of Alexandria, 
 though he was not acquainted with the nature of 
 that liturgy. 
 
 The use of this liturgy by the orthodox of Alex- 
 andria may be traced further back, I think, by the 
 testimony of the ancient writer of the seventh or 
 eighth century already alluded to. " St. Jerome," 
 he says, " affirms that St. Mark chanted the course 
 " (or liturgy, as appears by his preceding remarks) 
 " which is now called the Irish course ; and after 
 " him Gregory Nazianzeri, whom Jerome affirms to 
 " be his master, St. Basil, brother of the same St. 
 " Gregory, Antony, Paul, Macarius or John, and 
 " Malchus chanted according to the order of the 
 " Fathers ." Here this author appears plainly to 
 me to refer to the Egyptian liturgies bearing the 
 name of Gregory Nazianzen and Basil, as I have 
 remarked elsewhere. Now though he speaks of two 
 of the liturgies used by the Monophysites of Egypt, 
 he does not speak of Cyril's, which is the third : 
 but he speaks of St. Mark as being the first insti- 
 tutor of the Egyptian rites. And this seems plainly 
 to refer to the custom of the orthodox Alexandrians, 
 who did not give their liturgy the name of Cyril, 
 (though it was the same as Cyril's Coptic liturgy,) 
 but of St. Mark ; preferring the name of its first 
 institutor to that of Cyril, who, according to the 
 
 " Beatus Hieronymus ad- Et beatus Basilius frater ipsius 
 
 firmat, ipsum cursum qui dici- sancti Gregorii, Antonius, Pau- 
 
 tur praeserite tempore Scotto- lus, Macharius vel Joannes, et 
 
 rum, beatus Marcus decantavit, Malchus, secundum ordinem 
 
 et post ipsum Gregorius Nan- Patrum decantaverunt." Spel- 
 
 zenzenus, quern Hieronymus man. Concilia, torn. i. p. 177. 
 suurn magistrum esse adfirmat.
 
 SECT. iv. Liturgy of Alexandria. 89 
 
 Monophysites, "perfected the liturgy of Mark." We 
 may perhaps regard this testimony as sufficient to 
 shew, that a liturgy of the orthodox of Alexandria 
 was called by the name of St. Mark in the seventh 
 century, as we know it was in the twelfth. 
 
 Now this appellation in itself is a proof that the 
 orthodox Egyptians thought the liturgy to which 
 they gave it, the original liturgy of Alexandria. 
 And the circumstance of the Monophysites calling 
 one of their liturgies by the name of Cyril is a 
 proof that they esteemed it to have been the liturgy 
 of Alexandria. And, as I said before, Mark's and 
 Cyril's liturgies differ from all other liturgies in the 
 world, except the Ethiopic, but agree with each 
 other. 
 
 The liturgy of the Ethiopians adds strength to 
 these arguments. Ethiopia was converted to Chris- 
 tianity Jby Frumeritius about A.D. 330, and he was 
 ordained bishop of Ethiopia by the blessed pope 
 Athanasius, bishop of Alexandria!'. At the schism 
 in the Alexandrian patriarchate in the time of Dios- 
 corus, and the council of Chalcedon, the Ethiopians 
 followed the example of the Copts, and adhered to 
 the Monophysite patriarch. Of course the origin of 
 the Ethiopic liturgy is to be traced to Alexandria, 
 from whence were derived their Christianity and 
 their ecclesiastical orders. We should expect, then, 
 to find a conformity between the most ancient Ethi- 
 opian liturgy and the Alexandrian rite. And the 
 most ancient Ethiopic liturgy agrees exactly in 
 
 P Socrates, Hist. lib. i. c. 19. doret. lib. i. c. 23. Ludolf. 
 Sozomen. lib. ii. c. 24. Theo- Hist. Ethiop. lib. iii. c. 2.
 
 Dissertation on primitive Liturgies. 
 
 SECT. IV. 
 
 order and substance with the liturgies of Cyril and 
 Mark, and with no others^. 
 
 This Ethiopia liturgy appears plainly to be an 
 independent rite ; that is, although it received some 
 additions from the Alexandrian rite in the fifth or 
 sixth centuries, yet it did not receive all the addi- 
 tions that were made to the Alexandrian liturgy. 
 And if so, it is highly improbable that its original 
 order and substance were transposed or relinquished. 
 For had such a transposition or alteration taken 
 place, in order to suit the Alexandrian liturgy, then, 
 surely, parts of that liturgy which were very cele- 
 brated and very excellent, would not have been 
 omitted, as we find they are r . Now, if, on the hy- 
 
 <l I assume that the general 
 canon (as it is called) of the 
 Ethiopians is their oldest li- 
 turgy, because it does not ap- 
 pear to bear the name of any 
 apostle or saint, and yet is 
 more used and regarded than 
 any of the others, though they 
 have the names of apostles and 
 famous saints. And the pre- 
 sumption from this is, that they 
 esteem it to be their principal 
 and most ancient liturgy. Itoc- 
 cursin Renaudot,t.i. p. 499, &c. 
 
 r First, in the Ethiopic li- 
 turgy the address, " Lift up 
 your hearts," &c. does not 
 occur, as Cassander has ob- 
 served before me ; see his Li- 
 turgic. p. 27. This form and 
 the responses which follow are 
 certainly wanting in the Ethi- 
 opic liturgy. Yet they are 
 most ancient and most cele- 
 brated in the Christian church ; 
 
 and in the fifth century were 
 used, not only at Alexandria, 
 but in all other churches, ex- 
 cept that of Ethiopia. Cyprian 
 speaks of these words, and 
 Augustine said ; " Every day 
 throughout the whole world 
 the human race reply, that 
 they lift up their hearts unto 
 the Lord." De Ver. Relig. 
 Chrysostom testifies the use of 
 these forms at Antioch ; Cyril 
 at Jerusalem ; Caesarius and 
 Eligius in Gaul ; finally, in all 
 liturgies, except the Ethiopian, 
 the same words are to be found. 
 Secondly, the Lord's Prayer 
 does not follow the prayer of 
 consecration in the Ethiopic 
 liturgy. Yet in the fifth cen- 
 tury Augustine said, " quam 
 totam petitionem (scil. sanc- 
 tificationis) fere omnis eccle- 
 sia Dominica oratione con- 
 cludit." Epist. 149. Benedict.
 
 SECT. iv. Liturgy of Alexandria. 91 
 
 pothesis of Renaudot, Basil's liturgy had been the 
 original liturgy of Alexandria, then the same order 
 as Basil's would have originally prevailed in Ethio- 
 pia, and then (since the Ethiopian liturgy does not 
 agree with the liturgy of Basil, but with those of 
 Cyril and Mark) they must have altered the sub- 
 stance and order of their ancient liturgy. But if 
 the liturgy of the Ethiopians suffered so material 
 an alteration in order and substance, how highly 
 improbable is it, that they would have omitted to 
 introduce some of the best portions of the liturgies 
 which it was altered to suit 8 . 
 
 If, then, it has appeared that there are strong ob- 
 jections to thinking that the Ethiopian liturgy ori- 
 ginally exhibited a different order from what it does 
 now, (although it may have received many additions 
 and interpolations in the course of ages,) if this has 
 appeared, then we must consider it as a proof that 
 the liturgies of Mark and Cyril are, as they profess 
 and appear to be, derived from the ancient Alexan- 
 drian rite which prevailed in the time of Athana- 
 sius. For these liturgies agree in order and sub- 
 stance with the Ethiopian general canon, which 
 appears to have been an independent rite from its 
 origin, and to have been derived from Alexandria 
 in the time of Athanasius, A.D. 330. 
 
 Much controversy has been excited by the liturgy 
 
 edit. num. 16. And without third centuries mention this; 
 
 doubt the liturgies prove, that amongst whom Chrysostom, 
 
 in the fifth century, not only Cyril of Jerusalem, Optatus, 
 
 the Egyptian, but every other and Cyprian, are well known, 
 
 church, used the Lord's Prayer 8 See Liturg. Cyrilli Renau- 
 
 at the end of the prayer of dot, p. 46.50; Marci, 144. 
 
 consecration or canon. Many 159. Compare Liturg. ^Ethiop. 
 
 Fathers also of the fourth and Renaudot, p. 513. 518.
 
 92 Dissertation on primitive Liturgies. SECT. iv. 
 
 of St. Mark. Some persons have thought it ge- 
 nuine, or that it was actually composed by St. 
 Mark* ; others have proved that it contains many 
 things which could not have been used in the time 
 of that Evangelist ; from whence they infer that it 
 is to be regarded as an imposture 11 . Controversies, 
 however, on this subject can produce no satisfactory 
 results, from the absence of any sufficient evidence. 
 To prove that St. Mark wrote a liturgy is impos- 
 sible. It is equally impossible to prove that he did 
 not do so. The objections that have been made to 
 this liturgy only prove that the whole of it is riot 
 as old as the apostolic age. But the only really im- 
 portant Question, relative to the origin of this liturgy, 
 which admits of a satisfactory decision, is, whether 
 we are to regard it as the ancient liturgy of the 
 church of Alexandria. And if I have succeeded in 
 establishing an affirmative reply to this question, we 
 may be enabled to account for this liturgy obtaining 
 the title of "St. Mark's ;" for it was the liturgy 
 used by St. Mark's church, and was derived from 
 the instructions which he had first given to that 
 church. In my opinion, this appellation of " St. 
 " Mark's liturgy" began about the end of the fourth 
 or beginning of the fifth century, after Basil had 
 composed his liturgy, which appears to have been 
 the first liturgy that bore the name of any man. 
 Other churches then gave their liturgies the names 
 of their founders. And so the Alexandrians and 
 Egyptians gave theirs the name of "St. Mark's;" 
 
 1 Zaccaria, Biblioth. Ritual. sac, p. 225 ; Le Nourry, App. 
 
 torn. i. p. 10. Sirletus in E- ad Bibl. Patrum, p. 57. Paris, 
 
 pist. ad Joh. a S. Andrea, &c. 1694; Cave, Hist. Literar. ; 
 
 " Dorschaeus, Mysaria Mys- Bona, Rer. Lit. lib. i. c. 8, &c.
 
 SECT. iv. Liturgy of Alexandria. 93 
 
 and they of Jerusalem and Antioch called theirs 
 " St. James's." And early in the fifth century it 
 appears that Cyril, patriarch of Alexandria, per- 
 fected and improved the liturgy of Mark, from 
 whence this improved liturgy came to be called 
 by the Monophysites, "St. Cyril's;" and by the 
 orthodox, " St. Mark's." 
 
 With regard to the liturgy of the Melchites, or 
 orthodox of Alexandria, now known as " St. Mark's 
 " liturgy," I may be permitted to make a few remarks, 
 which will tend to account for the differences that 
 exist between it and the Monophysite Coptic liturgy 
 of Cyril. The liturgy of St. Mark, therefore, is to 
 be regarded as a liturgy used by the orthodox Egyp- 
 tians after the council of Chalcedon, A. D. 451, 
 altered and arranged by them to suit the liturgies 
 of Constantinople. Renaudot has not taken this 
 view of St. Mark's liturgy ; but I think it tends to 
 explain several things which he has remarked with- 
 out accounting for v . The orthodox of Egypt, after 
 the invasion of the Mahommedans, were a small and 
 persecuted party. For a hundred years they had 
 no patriarch, they could hold no public assemblies, 
 and their clergy were ordained either at Constan- 
 tinople or Caesarea. Being thus entirely dependent 
 on the patriarch of Constantinople, it is not unna- 
 tural to suppose that they adapted their rites as 
 much as possible to the Constantinopolitan. And 
 we find ultimately, that they actually received the 
 liturgies of that church to the exclusion of their 
 own. Let us, then, examine the liturgy which 
 they used after this state of depression, and before 
 
 v See his Notes on St. Mark's Liturgy, torn. i. p. 353, &c.
 
 94 Dissertation on primitive Liturgies. .SECT. iv. 
 
 they received the Constantinopolitan liturgies, and 
 ascertain whether there are any traces of an approx- 
 imation to the Greek rite w . 
 
 First the ancient prayers of absolution x and in- 
 cense appear to have been amalgamated and formed 
 into the prayer called the " prayer of IntroitV to 
 correspond with the Greek prayer of the same title 2 , 
 while no such title occurs in the Coptic or Ethiopic 
 liturgies. Secondly, the prayer after St. Paul's Epi- 
 stles a seems to have given way to a "prayer of 
 " Trisagios b ," to correspond with a similar prayer 
 in the Greek , while nothing of the kind occurs in 
 the Coptic and Ethiopic. Thirdly, the Gospel is 
 preceded by an offering of incense d with the same 
 words as are used in the Greek rite e , while no such 
 words are prescribed in the Coptic and Ethiopic 
 liturgies. Fourthly, the Cherubic hymn, of which 
 there is no mention in the Coptic or Ethiopic rites, 
 is appointed to be sung f at the same place as in the 
 Greeks Fifthly, the kiss of peace precedes the 
 
 w In this comparison it must f Renaudot, p. 141. Renau- 
 
 be remembered, that the li- dot has not sufficiently ex- 
 
 turgy of Cyril must be affixed plained the rubric which here 
 
 to the general introduction of occurs in the liturgy of Mark, 
 
 the Egyptian liturgy, which is and is as follows : ACOU ^a\- 
 
 placed before the liturgy of Xovati/ 01 Xepov$i/x p.\xrriKu>s. 
 
 Basil, from p. i. to p. 13. Re- This, he says, means that they 
 
 naudot, torn. i. are to repeat a prayer begin- 
 
 x Renaudot, p. 3. 5. n i n g ' Xtpov/3l/i, K. T. \. But in 
 
 y Ibid. p. 135. truth it plainly refers to the 
 
 2 Goar, Rituale Greec. p. 67. Greek cherubic hymn, which 
 
 ei>Xrj rfjs ficroSov rot) ayiov (vary- was introduced precisely into 
 
 yt\lov. this part of the Greek liturgy 
 
 a Renaudot, p. 6. in the time of the emperor 
 
 b Ibid. p. 136. Justin, (see Goar, not. 108. in 
 
 c Goar, Rituale Grsec. p. 68. Liturg. Chrysost.) and which 
 
 (v^fj TOV rpicrayiov. begins ot ra XfpovfSip. fivtrriKws 
 
 d Renaudot, p. 137. tiKovifavres, &c. Goar, p. 106. 
 
 e Goar, Rituale Grace, p. 69. & Goar, p. 72.
 
 SECT. iv. Liturgy of Alexandria. 95 
 
 Creed h , as in the Greek liturgies 1 , while in the 
 Coptic and Ethiopia it follows the CreedJ. Sixthly, 
 the prayer of Prothesis, which had probably oc- 
 curred at first in the beginning of the liturgy, was 
 placed close to the Creed, like the Greek k . This 
 position of the prayer of Prothesis has been re- 
 marked by Renaudot, who seems at a loss to ac- 
 count for this disturbance of the order of the liturgy. 
 Seventhly, in the general prayers, before the com- 
 memoration of the Virgin Mary, the anthem Xa^e 
 Kexapirwfjievtj is introduced 1 . Now there is no such 
 anthem in the Coptic and Ethiopic liturgies, and 
 yet it is incredible, that if it had ever been in these, 
 it would have been afterwards omitted. We must 
 therefore look for some foreign authority for the in- 
 troduction of this anthem into St. Mark's liturgy. 
 And we find it in the Greek or Constantinopolitan 
 liturgy,- where there is always an anthem of the 
 kind in this place, and in the ancient MS. of 
 Crypta Ferrata this very anthem is prescribed both 
 in Basil's and Chrysostoin's liturgies 11 . 
 
 I have no doubt that other persons may discover 
 more instances of changes made by the orthodox 
 Alexandrians to adapt their liturgy to the Constan- 
 tinopolitan rite . Thus much, however, may suffice 
 to shew, that in places where it varies from the 
 
 h P. 143. Renaudot. n Ibid. p. 103. 178. 
 
 i Goar, p. 75. These will probably be 
 
 J Renaudot, p. 12. 512, 513. easily traced in the Anaphora, 
 
 torn. i. which seems to have been mo- 
 
 k Ibid. p. 143. Compare p. 3. delled in many respects after 
 
 and Goar, Rit. Graec. p. 74, the language and manner of 
 
 75. the Constantinopolitan litur- 
 
 1 Renaudot, p. 149. gies of Basil and Chrysostom. 
 
 m Goar, p. 78.
 
 96 Dissertation on primitive Liturgies. SECT. iv. 
 
 Coptic liturgy of Cyril, and the Ethiopic general 
 canon, the liturgy of Mark is not to be esteemed 
 the rule by which we are to judge of the ancient 
 Alexandrian rites : though in these very places it 
 often throws great light on the Coptic and Ethiopic 
 liturgies, and affords strong confirmation of their 
 antiquity. So little remains of the history of the 
 orthodox Alexandrians, that it is impossible to de- 
 termine exactly the time when these alterations 
 were introduced. It must certainly have occurred 
 before the twelfth century, because the MS. of St. 
 Mark's liturgy is as old as that time. Very pro- 
 bably it took place about the eighth century, when 
 the orthodox had again patriarchs of their own, 
 some of whom might have adapted their liturgy to 
 the rites which had been gradually introduced by 
 priests ordained in Constantinople during a century 
 of persecution and depression. And considering the 
 small number of the orthodox in Egypt, the perse- 
 cutions which they suffered, and their subsequent 
 adoption of the liturgies used at Constantinople, it 
 may be regarded as wonderful that any monument 
 of their ancient liturgy has survived. 
 
 Before I state the order and substance of the 
 ancient Alexandrian liturgy, it may be advisable to 
 correct the mistakes of Renaudot as to the monu- 
 ments which most authentically represent it. Re- 
 naudot states that the Anaphorae of the Coptic 
 liturgy of Basil, and of St. Mark's, have " the same 
 " order, prayers agreeing in the same meaning, 
 " similar rites, but a great variety in the expres- 
 " sions''." It is strange that a man of such learn- 
 
 P " Superest pars secunda Basilii liturgiarum diversitas. 
 in qua major omnino Marci et Est quidem non in illis modo
 
 SECT. iv. Liturgy of Alexandria. 97 
 
 ing and diligence should have made such a mistake; 
 but a simple inspection is enough to refute him. 
 The order is perfectly different. Renaudot indeed 
 remarks elsewhere, that these Anaphorae of Basil 
 and Mark do not agree% from whence he infers, 
 that St. Mark's was not the common canon of the 
 old Alexandrian rite, but belonged to some particular 
 church. And the proof which he brings for Basil's 
 liturgy having been the canon of the Alexandrian 
 church (at least after the conquest of Egypt by the 
 Mahommedans) is, that it accords with the Ethiopic 
 general canon, which is nothing but " a liberal ver- 
 " sion of Basil's Coptic liturgy 1 "." It is scarcely 
 necessary to refute this, because all that it attempts 
 to prove is, that Basil's liturgy was chiefly used by 
 the Copts after the Mahommedan invasion. But 
 the important question is, what liturgy was used 
 during the time of the Christian emperors ; which 
 question is not touched by the result of Renaudot's 
 argument. However, the proof which he brings, 
 
 sed in omnibus antiquis aliis ligimus, sed singularem," &c. 
 
 cujuscumque linguae, idem or do, p. xcvi. 
 
 orationes in eandem senten- r " Fieri enim facile potuit 
 
 tiam convenientes, ritus simi- ut ex niagno illo ecclesiarum 
 
 les, sed insignis ex verborum numero quae Alexandrine pa- 
 
 varietate diversitas." Tom. i. triarchae suberant, nonnullae 
 
 p. xciv. eadem (Marci)frequentiusute- 
 
 (| " Secunda pars non rentur, quamvis major earum 
 
 est eadem, neque convenit nisi pars Basiliana uti soleret, 
 
 ea quam diximus generali con- saltern a capta a Mahumedanis 
 
 formitate rituum et sententia- ./Egypto. Ita enim rem se ha- 
 
 rum, cum prima et praecipua bere demonstrat jEthiopum 
 
 Coptica, quae est Basilii. Ex disciplina. Canon enim ge- 
 
 ea igitur ratione illam (Marci) neralis ^Bthiopum qui commu- 
 
 qualis Greece edita est, non nem liturgite fonnam continet, 
 
 esse canonem, ut uno verbo Basiliana} Liturgiae Coptic* 
 
 vocare possumus, communem quaedam liberior versio est," 
 
 veteris Alexandrini ritus intel- p. xcvi. 
 
 VOL. I. H
 
 98 Dissertation on primitive Liturgies. SECT. iv. 
 
 that Basil's liturgy was chiefly used by the Copts 
 after the Mahommedan invasion, is invalid. For 
 the Ethiopic general canon is not (as he says) a 
 liberal version of Basil's liturgy, but accords with 
 Cyril's and Mark's, as any one may see by an actual 
 comparison. 
 
 Let us, then, proceed to examine the chief fea- 
 tures of the ancient Alexandrian rite, as depicted 
 in the liturgies of Mark and Cyril, supported by 
 the Ethiopic general canon ; omitting, however, 
 any notice of that part of the introduction which 
 preceded the dismissal of the catechumens, because 
 in the most primitive times there was little else 
 contained in it besides the reading of lessons and 
 the sermon. 
 
 After the dismissal of the catechumens and some 
 prayers of the faithful 8 , the priest and people saluted 
 each other thus, " Peace be with you ;" " And with 
 " thy spirit 4 ." Then followed the apostolical kiss of 
 peace. The deacon proclaimed a-Tw/uev /caXw? 11 , and 
 the form of " Sursum corda," &c. followed v . Then 
 began the eucharistia or thanksgiving, in which 
 the great peculiarity of the Egyptian rite becomes 
 immediately visible. All the solemn prayers for 
 men and things, the commemorations of the living 
 and the dead, are inserted in this- place w , after the 
 form " Sursum corda." Then the thanksgiving 
 being resumed again, as it proceeds, the deacon 
 successively commands those who are sitting, to 
 " arise x ," and "look towards the east?." The thanks- 
 
 8 Renaudot, torn. i. p. 10 w P. 41 45. 146 153. 
 
 12.139,140.511513. 514516. 
 
 * P. 12. 60. 141. x P. 45. 153. 516. 
 
 u 64.98. Y P. 46. 153. 516. 
 v P- 40. 144.
 
 SECT. iv. Liturgy of Alexandria. 99 
 
 giving continues, and the priest mentions the " ten 
 " thousand thousand angels and archangels who 
 " stand ministering to God z ," and the two seraphim 
 with six wings, with two of which they veil their 
 faces, " on account of the divinity of God invisible 
 " and incomprehensible by the mind a ." With these 
 beings the people praise God, saying the hymn 
 Tersanctus^. The priest implores God to bless with 
 the Holy Spirit the sacrifice and gifts of bread and 
 wine placed before him c . Then follow the comme- 
 moration of our Lord's deeds and words at the last 
 supper d , a verbal commemoration of his death, 
 resurrection 6 , &c. the offering of the gifts which 
 God has given us f , a prayer of humble deprecation , 
 and the invocation or prayer to God to send the 
 Holy Ghost, and make the bread and cup the body 
 and blood of Christ, that they may be efficacious 
 for obtaining spiritual benefits for those who are 
 to partake of them h . Then follow the breaking 
 of the bread 1 , the Lord's Prayer J, a benediction k , 
 and the form TO. ayta rof? 07/0*9. Then the com- 
 m Union of clergy and laity, which is succeeded by 
 a thanksgiving. 
 
 * P. 46. 154. 516. h P. 49- 158. 5'7- 
 
 a P. 46. i P. 49. 518. Mark's liturgy 
 
 h P. 46. 154.516. defers the breaking of bread 
 
 c P. 46. 155. It is not found till after the Lord's Prayer, in 
 
 in the jEthiopic, and perhaps imitation of the Greek rite. 
 
 did not originally occur in this Compare Goar, Rit. Graec. p. 
 
 part of the Alexandrian liturgy. 80, 8 1 . 
 
 1 P. 46, 47. 155. 517. J P. 50. 159. 
 
 e P. 47. 156. 517. k P. 22. 519. In the liturgy 
 
 f P. 47. 157. 517. of St. Mark it is omitted, to 
 
 s P. 47, 48. This does not suit the Greek rite ; and an- 
 
 occur in St. Mark's or the other benediction more like 
 
 jEthiopic liturgy, and is there- the Greek is introduced. 
 
 fore of doubtful antiquity. 
 
 H 2
 
 100 Dissertation on primitive Liturgies. SECT. iv. 
 
 It will be observed, that the difference between 
 this liturgy and the great oriental liturgy of An- 
 tioch, Caesarea, and Constantinople, already de- 
 scribed, is in the order of the parts. The general 
 and solemn prayers for men and things occurred 
 in the middle of the Egyptian eucharistia or 
 thanksgiving, arid before the hymn Tersanctus. 
 In the oriental liturgy the general prayers are 
 deferred till after the end of the benediction of the 
 gifts. Another peculiarity in this rite was the 
 directions of the deacon to the people during the 
 course of the thanksgiving, to " arise," "look towards 
 " the east," and " attend/' or " sing" the hymn Ter- 
 sanctus. Of this there is nothing to be found in 
 any other rite. 
 
 Let us now compare this liturgy with the writ- 
 ings of the Fathers of the Alexandrian patriarchate, 
 amongst whom the law of secrecy was so carefully 
 attended to, that we have very few memorials of 
 the Egyptian rites amongst them. The dismissal of 
 catechumens is mentioned by Cyril of Alexandria 1 , 
 and is alluded to by almost every Egyptian father. 
 Cyril also quotes a passage in the prayer of the 
 faithful m . He also refers to the salutation of "Peace 
 
 1 'O KaTrjxovpfifos KOI rots re- p. 105. Epistolartim. In the 
 
 \tiois (rvvavadfls TTJV cuveaut, TO>J> Greek text of the Alexandrian 
 
 rrt /xvcrrtKcorepwv diro(poiTq, KOI prayer of the faithful we find 
 
 6v&las ("pyerat TTJS tVt Xpiorw. these words, BatriXeus TTJS flpf]- 
 
 Cyril. Alex, de Adorat. in Spir. vrjs rrjv <rr)v flprjvrjv 86s fjpiv, irav- 
 
 et Veritat. lib. xii. p. 445. TO. yap aKeStoK.asrnj.lv. Renaudot, 
 
 tom. i. Paris. 1638. toni. i. p. 59. In the Coptic 
 
 m At8i8dy[j.fda 8e Kal \tyeiv ti> Ave find the same, " O Rex 
 
 Trpocreuxals' Kvpie 6 Qebs ^/xwj' et- pacis, da nobis pacem tuaui, 
 
 PTJVTJV 86s rjp-lv, -navTa yap aTre'Sco- qui omnia dedisti nobis," p. i o. 
 
 teas f]fj.'iv. Cyril. Alex. Epist. ad In the ^Ethiopic the same words 
 
 Joan. Antioch. tom. v. pars ii. occur, p, 511.
 
 SECT. IV. 
 
 Liturgy of Alexandria. 
 
 101 
 
 " be with you," and the reply, and the kiss of 
 peace", which are likewise mentioned by Isidore of 
 Pelusium , and OrigenP. The form of a-rw/uLev raXco? 
 is apparently referred to by Cyril Alexaridrinus^. 
 The eucharistia or thanksgiving is mentioned by 
 Dionysius, bishop of Alexandria 11 , and Origen*. 
 Athanasius speaks of the prayer for the emperor 1 . 
 The commemoration of the departed is mentioned 
 by the Egyptian bishops in their epistle to Ana- 
 tolius, bishop of Constantinople 11 , by John Cas- 
 
 n Speaking of our Saviour's 
 saying, elprjvr) vfi.lv, he says, TOI- 
 ydp roi KOI fv Tals ayiais /*aXrra 
 <rvi>68ois, rJTot. o~vvd((Ti } Trap' auras 
 TOV fj.vo-TT)piov Tas dp%as TOVTO 8e 
 r/fifis dXXijXots (papev. Cyril. A- 
 lex. com. in Joh. c. 20. lib. xii. 
 torn. iv. p. 1093. Paris. 1638. 
 
 " Pacem Sacerdos ex cathe- 
 drae fastigio ecclesise pronun- 
 ciat, Dominum scilicet imitans 
 cathedram assumentem, cum 
 pacem suam discipulis relin- 
 queret et daret. Illud autem 
 quod a plebe responditur, ' Et 
 cum spiritu tuo,' hanc habet 
 sententiam," &c. Isidor. Pelus. 
 Epistol. lib. i. ep. 122. p. 38. 
 edit. Paris. 1638. 
 
 P In Ruffinus's translation of 
 Origen's Commentary on the 
 Epistle to the Romans, we find 
 mention made of the osculum; 
 but Ruffinus has evidently used 
 post instead of ante, in order to 
 suit the liturgy of Italy. "Ex 
 hoc sermone (' salutate invi- 
 cem in osculo sancto') aliisque 
 nonnullis similibus, mos eccle- 
 siis traditus est ut post (lege, 
 ante) orationes osculo se invi- 
 cem suscipiant fratres." Ori- 
 gen. lib. x. in Rom. xvi. 16. 
 
 torn. iv. ed. Bened. p. 683. 
 
 q Speaking of the deacon's 
 office, he says, 17 OVK avTol rrpocr- 
 Tarrovcri 
 
 crais tv KO(r/iO) p.ev earrvai ; 
 Ador. in Spir. et Verit. p. 454. 
 torn. i. lib. xiii. 
 
 r Dionysius objected to re- 
 baptizing a certain man thus, 
 yap eiraitovcravTa, KOI 
 x^i/, /cat 
 
 Tpairfrj TrapacTTOVTa, Kal \f1pas tls 
 VTToSoxrjv TTJS ayias rpofpfjs Trporei- 
 vavra' KO\ Tavrrjv Karabe^dpfvov, 
 Kal TOV o~<ap.aTos Kal TOV atpaTos 
 TOV Kvpiov rjfi,5)v Ir)0~ov 
 
 OVK &v 
 
 i. Dionys. Alex, ad Xystum 
 Rom. ap. Euseb. lib. vii. c. 9. 
 
 s 'H/ifis 8e TW TOV iravTos 8r}fj.i- 
 ovpya fvxapicrTovvTfs, Kal TOVS 
 /nfr* (vxapi&Tias Kal evx^s TTJS Vi 
 rols 8o6f'io~i 7Tpoo-ayop.evovs apTovs 
 fo-6io/j.fv. Orig. adv. Cels. lib. 
 viii. torn. i. p. 766. 
 
 1 2u 8e 6(o<pi\eo~TaTf /SacrtXfO, 
 TroO TOVS \aovs av rj6e\ts ficrtivai 
 TOS xtlpas Kal (vao~0ai TTtpl <roC ; 
 Athanas. Apol. ad Imp. Con- 
 stant. cap. 16. p. 304. torn. i. 
 ed. Paris. 1698. 
 
 u " Etiam in venerabili dip- 
 
 H 3
 
 102 
 
 Dissertation on primitive Liturgies. SECT. iv. 
 
 sian v , and by Origen, who appears to quote from the 
 liturgy, and his quotations are accordant in meaning 
 and substance with the prayers in the Egyptian 
 liturgies w . 
 
 The deacon's proclamation to " arise" is probably 
 alluded to by Cyril x . The part of the preface or 
 thanksgiving which speaks of " ten thousand thou- 
 " sand angels," &c. is perhaps referred to by Origen ?; 
 
 tycho, in quo pise memoriae 
 transitum ad coelos habentium 
 episcopum vocabula continen- 
 tur, quae tempore sanctorum 
 mysteriorum secundum sanctas 
 regulas Eeliguntur, posuit et 
 Dioscori nomen." Epist. JEi- 
 gypt. Episcop. ad Anatol. Con- 
 stant, cited in Cassian's Works, 
 
 P-333- 
 
 v " Quamobrem vix a pres- 
 bytero abbati Paphnutio potuit 
 obtineri ut non inter Biotha- 
 natos (i. e. suicidos) reputatus, 
 etiam memoria et oblatione 
 pausantium judicaretur indig- 
 nus." Cass. Collat. 2. c. 2. p. 
 332. Oper. Atrebat. 1628. 
 
 w lIoAAuKtj tv rais fi>xais Xe- 
 yop.fi>, Qtf TravTOKparop TTJV fj.tpi8a 
 rj/Jilv fJifra TU>V irpo(pr)T<uv 86s. rfjv 
 fjifpi8a rj^lv fifra. TO>V diroiTToXatv 
 TOV Xptcrrou croO 86?, Iva. fi>pf6o>iJ.fv 
 Kal fj.fr' avTov TOV Xpto-rou. He 
 immediately afterwards amends 
 the expression thus, 86s poi p,e- 
 piSa p.(Ta TO>V irpo(pT)T>v 86s M ot 
 p.tpi8a fifra rS>v dTroordXcoj/. Orig. 
 Horn. xiv. in Jeremiam (olim 
 xi.) p. 217, 218. torn. iii. ed. 
 Benedict. In the liturgy of 
 Mark we find, Kvpie 0ee irdrtp 
 rravTOKpdrop,'p, 144; and having 
 spoken of irarpiapx^v t TrpofprjT&v, 
 y, &c. the liturgy pro- 
 
 ceeds thus, Sos f)IMV fjifpi8a Kul 
 
 >v a-yow 
 
 o-ov, p. 150. Renaudot. See 
 nearly the same in the liturgy 
 of Cyril, p. 40 42. probably a 
 little altered and added to af- 
 ter the time of Augustine, who 
 first objected to the primitive 
 custom of praying for the mar- 
 tyrs and saints. Another pe- 
 tition is found in the Alexan- 
 drian liturgy, which agrees in 
 sense with Origen 's quotation 
 at p. 6. of Basil's Coptic li- 
 turgy. See Renaudot, torn. i. 
 
 KfKpayoTfs fv fKKXrjcriais 8iuvi- 
 (TTCUTIV fls irpo(rfv)(us ', Cyril. A- 
 lex. de Ador. in Spir. et Verit. 
 lib. xiii. p. 454. torn. i. 
 
 y Having spoken of the ob- 
 lations made to the true God 
 and not to daemons, he adds, 
 et 8e Kal Tr\rjdos Tro6ov.fv a>v <>i\- 
 
 6dvofj.fi> on \i\iat ^tXiaSej Trap- 
 ei<TTT)Kficrav avria, Kal pvpiai fivpi- 
 d8es fXfirovpyovv QUTW* alrivts, 
 a>s (rvyytvfls Kal <f)!Xovs rovs p.i- 
 
 /JLOVpfVOVS TT)V tlS OfOV UVTCOV tV- 
 
 <rf'j3fiav 6p>vTfs, &c. See the 
 whole context. Orig. adv. Cel- 
 sum, lib. viii. p. 766. torn. i. 
 ed. Benedict.
 
 SECT. IV. 
 
 Liturgy of Alexandria. 
 
 103 
 
 at least, the idea was familiar to him in connection 
 with this part of the liturgy. The part of the 
 thanksgiving which speaks of the cherubim cover- 
 ing their faces with their wings on account of the 
 nature of God, is perhaps alluded to by Cyril Alex- 
 andrinus 2 , and this mystical explanation is given by 
 other Egyptian Fathers. The deacon's proclama- 
 tion to " sing" the hymn Tersanctus seems peculiar 
 to the Egyptian liturgy, and we find an allusion to 
 it in the writings of Cyril a ; in the same place he 
 seems to notice the hymn Tersanctus., which is also 
 alluded to by Origen b . The oblation is spoken of 
 by Cyril c , Athanasius d , and Origen 6 . Theophilus 
 of Alexandria f , Isidore of Pelusium, and perhaps 
 
 z 2u/ij3oXoi> 8e TO, rai? 
 
 7Tpd<ra>nov KOI TOVS n68as, nira- 
 (T0ai 8e TOIS 8vo~lv, TOV pr) 8vvao~dai 
 Tivas t) apxrjv ff Te'Xo? opav evvoicov 
 fj \6ya>v T&V Trepl 0eov. y ril. 
 Alex. Com. in Esaiam, lib. i. 
 orat. 4. p. 103. torn. ii. 
 
 a The deacon's office he says 
 is to proclaim TTOTC fj.ev, 17x1/0X0- 
 yflv OTI 7Tpo(rr]K(i Xaoty. De Ador. 
 in Spir. et Ver. p. 454. torn. i. 
 This seems to refer to the forms 
 irpo<rxtop(v or " Respondete." 
 Renaudot, torn. i. p. 65, 29, 
 101, 516. The hymn alluded 
 to by Cyril was probably the 
 hymn Tersanctus. 
 
 b Probably alluded to in the 
 words rovs fufiovpevovs cited 
 above, from lib. viii. adv. Cel- 
 sum. For Christians imitated 
 the angels in singing the hymn 
 Tersanctus. 
 
 c 6 Karrjxovp.(vos dvcrias tlp- 
 ytrai Trjs fVi Xptcrroi. See note 1, 
 page 100. 
 
 e ty irpO(T<popav 
 OVTCOV ra>v KO.T- 
 fl yap fvftov qcrav ol 
 rjv 6 tempos TTJS 
 TTpoa-fpopas. Athanas.Apol.cont. 
 Arian. p. 148. torn. i. ed. Be- 
 nedict. 
 
 e KOI TOVS /xfT* ev\apiaTias KOI 
 fV X*l s "^J 5 >7r * TO ' f 8o0fl<ri trpocr- 
 ayopevovs apTovs ecrQiofifv, crco/xa 
 yevofitvovs dia TTJV evxf]v ayidv TI 
 KCU ayidfav TOVS fifTa vyiovs Trpo- 
 0fa-fO)savTmxp<i>p.(vovs. Adv. Cel- 
 sum, lib. viii. p. 766. torn. i. 
 
 f Speaking of Origen he ac- 
 cuses him thus: "Non recogi- 
 tat panem Dominicum quo Sal- 
 vatoris corpus ostenditur, et 
 quern frangimus in sanctificatio. 
 nem nostri, et sacrum calicem, 
 quae in mensa ecclesiae, et uti- 
 que in anima sunt, per invoea- 
 tionem et adventum Sancti 
 Spiritus sanctificari." Theoph. 
 Alex. Liber Paschal. I. 
 
 pf) u/3pife TTJV 6fiav \dTovp- 
 yiav,- fj.fi aTifjut^f TTJV TUIV 
 
 H 4
 
 104 Dissertation on primitive Liturgies. SECT. iv. 
 
 Origen h , refer to the invocation of the Holy Ghost. 
 The concluding Amen of the people is mentioned 
 by Athanasius 1 , and Dionysius of Alexandria J, as 
 the breaking of the bread is by Theophilus Alex- 
 andrinus k and others. 
 
 I have not the slightest doubt that a more minute 
 examination of the Egyptian Fathers than I have 
 been able to make, would discover many additional 
 proofs and coincidences. What has been done will 
 perhaps shew, that there is a sufficient confirmation 
 of the general order of the Egyptian liturgy already 
 described, from the writings of the Egyptian Fa- 
 thers. I have myself observed some other things, 
 which might give confirmation to what has been 
 said. But as they arise chiefly from a conformity 
 of expression and idea on many topics between the 
 Egyptian Fathers and liturgies, the discussion would 
 be too long. 
 
 I have, then, shewn that a certain form of liturgy 
 prevailed throughout the patriarchate of Alexandria 
 in the fifth century, from a comparison of the litur- 
 gies used by two bodies of men who have held no 
 communion since that time. I have compared the 
 liturgy thus ascertained with the writings of the 
 Egyptian Fathers of the fifth, fourth, and third cen- 
 turies ; and so far as I can discover from thence, the 
 same order appears to have prevailed from the ear- 
 
 (v\oylav a\\aiJ.ep.VT)fj.f'i>os a>s aipa ra>v rm 8f(5 TO ' AfJ.r)V ; Apolog. 
 
 XpioToC TT)i> TOVTOV aTrap^j/ TO ad Imper. Constant, c. 16. p. 
 
 Qciov tpyd(Tai TTVfvfj.a, ovra>s av~ 3O5- torn. i. 
 T<B Kexpija-o. Lib. i. Epist. 313. J In the passage quoted in 
 
 h When he says, crapa ytvo. note r , page 101. 
 nevovs 8ia TTJV (VXT]V. Lib. viii. k In the passage quoted a- 
 
 adv. Cels. cited above. bove in note f , p. 103. from the 
 
 ' TI fav Toa-ovT<t)v Aacbj' awtX- Lib. Pasch. I. 
 
 66i>T<av fjiia ytvrjrai (pcavrj, \eyov-
 
 SECT. iv. Liturgy of Alexandria. 105 
 
 liest period. I have also remarked, that the Ethio- 
 pians have probably had the same liturgy, as to 
 order, since the fourth century, when they derived 
 it from Alexandria ; and I find that order agreeing 
 with the Alexandrian of the fifth century, already 
 ascertained. In conclusion, then, we can ascertain 
 with considerable certainty the words and expres- 
 sions of the Alexandrian liturgy before the council 
 of Chalcedon, A.D. 451; and we can trace back its 
 substance and order to a period of far greater anti- 
 quity. In fact, there is nothing unreasonable in sup- 
 posing that the main order and substance of the 
 Alexandrian liturgy, as used in the fifth century, 
 may have been as old as the apostolic age, and de- 
 rived originally from the instructions and appoint- 
 ment of the blessed Evangelist Mark. 
 
 The liturgies of Cyril and Mark are found at 
 p. 38 and 131 of the first volume of Renaudot's Col- 
 lection of Oriental Liturgies. The reader, however, 
 should remember, that he must prefix the Introduc- 
 tion, which extends from page 1 to page 12 of the 
 same volume, in order to complete Cyril's liturgy. 
 The notes of Renaudot on Cyril's and Mark's litur- 
 gies are useful. But the chief explanations of Egyp- 
 tian rites (chiefly those of the Monophy sites in latter 
 times) are found in his notes on Basil's liturgy in 
 the same volume. The Ethiopian liturgy with notes 
 is found at the end of the volume.
 
 106 Dissertation on primitive Liturgies. SECT. v. 
 
 SECTION V. 
 
 LITURGY OF THE EXARCHATE OF EPHESU*. 
 
 THE ancient exarchate or patriarchate of Ephesus 
 extended over the provinces of Hellespontus, Phry- 
 gia, Asia, Lycaonia, Pamphylia, and the maritime 
 territory included within that line. The exarch of 
 Ephesus, who had been previously an independent 
 patriarch, became subject to the jurisdiction of the 
 patriarch of Constantinople about the time of 
 Chrysostom ; and the fourth general council, held at 
 Chalcedon, A.D. 451, confirmed this arrangement. 
 However, the bishop of Ephesus, as well as the bishop 
 of Csesarea, (who was in the same circumstances,) 
 retained the name and some of the authority of an 
 exarch in succeeding ages ; and in general councils 
 they have always sat and subscribed immediately 
 after the patriarchs. 
 
 The whole exarchate of Ephesus has for a length 
 of time received the Constantinopolitan liturgies of 
 Basil and Chrysostom ; but I think there is some 
 reason to affirm that the order which is represented 
 by these liturgies, has riot always prevailed in that 
 exarchate. A celebrated council held at Laodicea in 
 Phrygia some time in the fourth century, was
 
 SECT. v. Liturgy of Ephesus. 107 
 
 attended by the bishops of Asia and Phrygia, that is, 
 of the exarchate of Ephesus. The nineteenth canon 
 of this council has long been celebrated for the mi- 
 nute directions which it gives for the celebration of 
 the liturgy; being in fact almost the only canon 
 made during several centuries, that appears to regu- 
 late the order of divine service. Such a canon could 
 not have been made without some cause ; and I see 
 none more probable than this ; that a different order 
 of liturgy had previously been used, which it was 
 then thought expedient to alter. 
 
 It seems to me that this canon appoints an order 
 similar to that which is now used in those churches, 
 namely, that of the liturgies of Basil and Chrysos- 
 tom. First, it directs a homily of the bishop. This 
 is well known to have been customary in those li- 
 turgies at all times. Secondly, the prayer of cate- 
 chumens. This is preserved by the above liturgies a . 
 Thirdly, the prayer of penitents. This was formerly 
 used according to Joannes Zonaras b ; but the ex- 
 tinction of the penitential discipline rendered it use- 
 less, and therefore it has been omitted. Fourthly, 
 three prayers of the faithful ; the first said in 
 silence, the two others, $ia Trpoa-tytaviia-ew. There are 
 certainly three prayers in this part of Basil's and 
 Chrysostom's liturgies ; but the difficulty is, that 
 the two former only are entitled " Prayers of the 
 " Faithful." However, I think it not improbable, 
 
 a LiturgiaChrysostomi,Goar, prayer of the cherubic hymn is 
 
 p. 70 Basilii id. p. 161. not so ancient as the rest. For 
 
 b In his Commentary on the according to Cedrenus, this 
 
 nineteenth canon of the coun- hyrnn was not used till the 
 
 cil of Laodicea. Vid. Beveregii time of the Emperor Justin. 
 
 Pandect, torn. i. p. 46 1 . Goar, p. 1 3 1 . not. i o i . in Chrys- 
 
 c I say three, because the ost. Liturg.
 
 108 Dissertation on primitive Liturgies. SECT. v. 
 
 either that the third prayer may have altered its 
 title to " a Prayer of Oblation ;" or else that it may 
 have been more recent than the council of Laodicea, 
 and the silent prayer formerly said before the exist- 
 ing " Prayers of the Faithful," may in process of time 
 have become obsolete, as happened in the western 
 liturgies d . And in either case we have the number 
 of prayers mentioned by the council of Laodicea. 
 Fifthly, this canon appointed the kiss of peace to be 
 given, and the oblation or liturgy to be celebrated ; 
 which accords with the order of the liturgies of 
 Basil and Chrysostom. 
 
 It seems to me, therefore, that the council of Lao- 
 dicea established within the patriarchate of Ephesus 
 the same order of liturgy which now prevails there : 
 and if so, we may suspect that an order different 
 from that of the liturgies of Basil and Chrysostom 
 formerly prevailed ; and further, that it differed 
 from them chiefly in that part which intervened be- 
 tween the sermon and the beginning of the oblation 
 or thanksgiving, because it is only this part of the 
 liturgy that is regulated by the canon which we 
 are considering. 
 
 In the ninth section of this Dissertation the 
 reader will see, that there are several reasons for 
 thinking the ancient Gallican liturgy had been ori- 
 ginally derived from that of the exarchate of Ephe- 
 sus, or of the churches of Asia and Phrygia. Per- 
 haps by examining the order of this Gallican liturgy, 
 we may find some clue to guide us through the 
 
 d Bingham shews that silent ticed in section 7. of this Dis- 
 
 prayers were used in the east sertation in speaking of the 
 
 and west. Book xv. chapter i. collect of the Milan liturgy 
 
 section i. This subject is no- called "super sindonem."
 
 SECT. v. Liturgy of Ephesus. 109 
 
 intricacies of this subject. It seems to me that the 
 liturgy referred to, differed from those of Basil and 
 Chrysostom exactly in that part which is so care- 
 fully regulated by the council of Laodicea. First, 
 we have no account of any prayers made after the 
 sermon for catechumens and penitents, during the 
 earliest ages of the Gallican and Spanish churches, 
 who used the same liturgy. They are not men- 
 tioned by Gregory of Tours, by Isidore of Seville, 
 nor by any of the authors referred to by Mabillon, 
 in his treatise on the Gallican liturgy. It is true 
 that Martene understands the author of the tract 
 which he has published, and which is referred to 
 Germanus bishop of Paris, to speak of prayers for 
 catechumens 6 . But I confess, that in perusing the 
 passage to which he alludes, I am unable to see that 
 the author of the tract does more than refer to 
 prayers for catechumens, as an ancient custom of 
 the church, which he seems to describe as a thing 
 not then practised, and which he does not affirm to 
 have been used in the Gallican church. Supposing, 
 however, that these prayers for catechumens were 
 used in Gaul, of which we have no sort of authentic 
 evidence, they might very probably have been im- 
 ported from the east about the same time as the 
 Trisagios, which is prescribed in that tract, and 
 which was first introduced into the eastern liturgy 
 in the fifth century f . Secondly, we have no ac- 
 count of any prayer or prayers " of the faithful," in 
 
 e See Martene, Thesaurus mentioned here, must not be 
 
 Anecdotorum, torn. v. p. 94. confounded with the seraphic 
 
 f See Martene ut supra p. hymn, or Tersanctus, which 
 
 9 1 , and Goar, Rituale Grsecum, occurs in the course of the so- 
 
 p. 1 26. not. 80. in Liturg. lemn thanksgiving, before the 
 
 Chrys. The hymn Trisagios consecration.
 
 110 Dissertation on primitive Liturgies. SECT. v. 
 
 the Galilean liturgy. But instead of this, the ele- 
 ments were placed on the altar, and the diptychs, 
 containing the names of the living and dead, re- 
 cited ; after which the priest made a prayer. The 
 kiss of peace and oblation succeeded, as in the litur- 
 gies of Basil and Chrysostom. 
 
 It seems, therefore, that the Gallican liturgy dif- 
 fered from those just mentioned, exactly in that part 
 which is regulated by the canon of Laodicea s. And 
 since we should be able to account for that canon, 
 by supposing that a liturgy like the ancient Galli- 
 can, prevailed in Asia and Phrygia before the coun- 
 cil of Laodicea ; and further, since we have inde- 
 pendent reasons for thinking that the Gallican li- 
 turgy was derived in the second century from that 
 of Asia arid Phrygia; it seems to me highly probable 
 that a liturgy which resembled the ancient Gallican 
 prevailed in the exarchate of Ephesus until the 
 fourth century, when it was altered by the council 
 of Laodicea, in order to make it conformable to 
 the great oriental rite, which has been used there 
 ever since. 
 
 s It may be objected that I churches of Asia and Phrygia 
 
 remark in the ninth section, may have received such pray- 
 
 that there was another differ- ers into that part of the liturgy 
 
 ence between the Gallican and before the council of Laodicea ; 
 
 oriental liturgies; namely, that in which case their " oblation" 
 
 the Gallican did not contain or canon would have exactly 
 
 the long prayers for all estates agreed with that of the oriental 
 
 of men, and for all things, liturgy ; and the council of La- 
 
 which in the oriental occurred odicea would only have had to 
 
 after the consecration. But direct the "oblation," or canon, 
 
 there is no sort of improba- to follow the kiss of peace, as 
 
 bility in the idea, that the it actually did.
 
 SECT. vi. Liturgy of Rome. Ill 
 
 SECTION VI. 
 
 LITURGY OF THE PATRIARCHATE OF ROME. 
 
 IT has been much debated among learned men, 
 whether the Roman liturgy can justly claim any 
 considerable antiquity. Some have referred its com- 
 position to Gregory the First, commonly called "the 
 " Great,-" patriarch of Rome, A. D. 590. Others 
 think it impossible at this day to ascertain the text, 
 even as it stood in the time of that prelate*. This 
 subject has been confused, by mistaking for each 
 other two very different things, the missal and the 
 liturgy. The Roman missal (formerly called Sacra- 
 mentary, or book of sacraments) was a large volume 
 containing a number of missae or offices for parti- 
 cular days, which were to be added, in the proper 
 place, to the canon in which the more solemn prayers 
 and the consecration were contained. By the Roman 
 liturgy I understand the canon which did not vary, 
 and the number and order of the prayers which 
 were to be added from the missal. 
 
 a Dupin, Hist. Ecc. cent. vi. torn. v. p. 102. Brett's Collec- 
 tion of Liturgies, p. 333, &c.
 
 112 Dissertation on primitive Liturgies. SECT. vi. 
 
 The various readings of manuscript sacramenta- 
 ries are supposed to render it impossible to deter- 
 mine the text as it stood in the time of Gregory ; 
 but on examining these difficulties, it will be found 
 that they do not prevent us from ascertaining the 
 liturgy : for all the variations, interpolations, and 
 uncertainties of these MSS. relate to the individual 
 missae. In these I readily admit that a great varia- 
 tion, both of words and sentiments, may be found ; 
 and it is therefore a matter of some difficulty to de- 
 cide which of the missse are as old as the time of 
 Gregory. Such doubts and difficulties, however, do 
 not extend to the number and order of the prayers 
 in each missa, nor to the canon. On the contrary, 
 we find in all, the same number of prayers, arranged 
 in the same order, and designated by the same titles. 
 The canon, or invariable part, preserves the same 
 text in all MSS. The only difference that occurs 
 is the introduction of some short prayer, or of the 
 name of some person to be commemorated : but 
 such interpolations are very rare, and when found 
 are easily detected ; and in no case is the canon 
 itself either mutilated or altered. We can there- 
 fore ascertain both the invariable and the variable 
 parts of the Roman liturgy. This agreement of 
 MSS. in one common order and text derives strength 
 from a consideration of the different ages and coun- 
 tries in which they were written. Manuscripts of 
 Italy, of England, Germany, and Gaul, whether 
 written at the same period or not, all furnish the 
 same order of prayers and canon. To this evi- 
 dence we may add the writings of various liturgical 
 commentators in the eighth, ninth, and tenth cen- 
 turies; which, though composed in different countries,
 
 SECT. vi. Liturgy of Rome. 113 
 
 all concur in establishing the same facts as the 
 manuscripts. 
 
 It appears, then, that there is no difficulty in 
 ascertaining what the Roman liturgy was in the 
 time of Gregory the Great. It may however be 
 inquired, whether Gregory is to be considered the 
 author of that liturgy. To answer this question, 
 we must have recourse to ancient history. We are 
 there informed with minuteness of the amount of 
 Gregory's alterations and improvements. He col- 
 lected, arranged, improved, abbreviated the collects 
 of the individual missae b . He inserted a short pas- 
 sage (which is known) into the canon c . And he 
 joined the Lord's Prayer to the canon d , from which 
 it had previously been separated by the breaking 
 of the bread. All this amounts to positive proof 
 that Gregory was the reviser and improver, not the 
 author of the Roman liturgy. 
 
 An attempt has been made to prove that the Ro- 
 man liturgy was composed between the time of Vi- 
 gilius and Gregory 6 . The former, who lived fifty 
 years before the latter, speaking of the canon, said, 
 
 b " Gelasianum codicem de Eccles. lib. ii. c. i. Compare 
 
 missarum solemniis, multa sub- Menard. Sacramentar. Gregorii 
 
 trahens, pauca convertens, non- p. 2. 
 
 nulla vero superadjiciens in u "Orationem vero Domini- 
 
 unius libri volumine coarcta- cam mox post precem dicimus, 
 
 vit." Joannes Diaconus in Vita quia mos apostolorum fuit, nt 
 
 Gregorii Magni. ad ipsam solummodo oratio- 
 
 c " Sed et in ipsa missarum nem oblationis hostiam conse- 
 
 celebratione tria verba maximae crarent." Gregorii Mag. Epist. 
 
 perfectionis plena superadjecit: ad Joannem Syracusan. Epist. 
 
 ' Diesque nostros in tua pace xii. lib. ix. edit. Benedict, 
 
 disponas, atque ab seterna dam- (olim 64.) 
 natione nos eripi, et in electo- e Brett's Collection of Li- 
 
 rum tuorum jubeas grege nu- turgies, part ii. p. 331. 
 merari.'" Ven. Bedee Hist. 
 
 VOL. I. I
 
 114 Dissertation on primitive Liturgies. SECT. vi. 
 
 " that they had received it from apostolical tradi- 
 " tion f ." Gregory spoke of the canon extant in his 
 time, as having been composed by a scholastic, or 
 learned man&. It is argued, that if the canon in 
 Vigilius's time had been received from apostolical 
 tradition, and if that in Gregory's time had been 
 composed by a scholastic, the canons of Vigilius 
 and Gregory must have been different, and the 
 latter must have been written since the time of 
 Vigilius. 
 
 I reply, first, that Gregory and Vigilius may very 
 well have spoken of the same canon ; for even if a 
 scholastic had composed the canon, yet he might be 
 supposed to have received its order, and substance, 
 and principal expressions, from apostolical tradition ; 
 and therefore the canon so composed might be said 
 to have come from apostolical tradition. It has been 
 answered, "that this is no proof that the scholastic 
 " lived before Vigilius h ." It certainly is not ; but 
 on the other hand, there is no proof from what Gre- 
 gory says, that the scholastic lived after Vigilius. 
 Gregory does not hint when he lived. The scholastic 
 may have lived five hundred years before Gregory 
 or five only, as far as his testimony goes. But that 
 the author of the Roman canon did not live within 
 fifty years before Gregory the Great, may be consi- 
 dered certain from the silence of all antiquity on the 
 subject. While ancient writers speak repeatedly of 
 the care of Gregory, and of many of his predecessors, 
 
 f " Quapropter et ipsius rium vel Profuturum Episco- 
 
 canonicae precis textum di- pum Bracarens. 
 
 reximus subteradjectum, quern e Gregor. Magnus, lib. vii. 
 
 (Deo propitio) ex apostolica epist. 64. 
 
 traditione suscepimus.'' Vigil. h Brett, ut supra, p. 332. 
 Romanens. Epist. ad Euche-
 
 SECT. vi. Liturgy of Home. 115 
 
 in regulating the Roman liturgy, they never speak 
 of any author of that liturgy, who lived between the 
 time of Vigilius and Gregory. To this argument 
 may be added the improbability, that a form which 
 Vigilius declared to have been derived from aposto- 
 lic tradition, should in the course of a few years be 
 exchanged for another, composed by a scholastic, 
 whose name and character have been ever since un- 
 known. These arguments, and the total absence of 
 all proof to the contrary, impel me to the conclusion, 
 that the Roman liturgy was substantially the same 
 in the days of Vigilius, as it was when Gregory was 
 raised to the patriarchal chair of Rome. 
 
 Vigilius, patriarch of Rome, wrote in A.D. 538 
 an Epistle to Profuturus, bishop of Braga in Spain, 
 in which he says, that they had received the text of 
 the canon from apostolical tradition. He also speaks 
 of the various prayers which were used along with 
 this canon, which he calls " capitula" and " preces." 
 '* In these," he says," they made commemoration of 
 " the holy solemnity, or of those saints whose nati- 
 " vities they celebrated." The whole description 
 which Vigilius gives, coincides accurately with the 
 Roman liturgy in subsequent times'. The canon 
 
 i " Ordinem quoque precum memorationem sanctae solen- 
 
 in celebritate missarum nullo nitatis, aut eorum facimus, 
 
 nos tempore, nulla festivitate quorum natalitia celebramus. 
 
 significamus habere diversum, Caetera vero ordine consueto 
 
 sed semper eodem tenore ob- prosequimur. Quapropteretip- 
 
 lata Deo munera consecrare. sius canonicae precis textum di- 
 
 Quoties vero Paschalis, aut reximus subteradjectum, quern 
 
 Ascensionis Domini, vel Pen- (Deo propitio) ex apostolica 
 
 tecostes et Epiphaniae, sancto- traditione suscepimus. Et ut 
 
 rumque Dei fuerit agenda fes- charitas vestra cognoscat, qui- 
 
 tivitas, singula capitula diebus bus locis aliqua festivitatibus 
 
 apta subjungimus, quibus com- apta connectes, Paschalis diei 
 
 I 2
 
 116 Dissertation on primitive Liturgies. SECT. vi. 
 
 and order of prayers were therefore esteemed very 
 ancient in the time of Vigilius, A.D. 538 ; and the 
 correctness of this opinion is in fact supported by 
 the testimonies of various writers. Symmachus, bi- 
 shop of Rome before Vigilius, is said by Walafridus 
 to have appointed the hymn Gloria in excelsis to be 
 sung on Sundays and the nativities of the saints, be- 
 fore the liturgy J. Here is nothing of a newly com- 
 posed office or canon. It is related that Gelasius, 
 patriarch of Rome A.D. 492, performed a work 
 somewhat similar to that of Gregory the Great. He 
 ordained prayers or collects, and prefaces composed 
 with caution k ; and these he arranged in a sacra- 
 mentary, which in subsequent ages commonly bore 
 his name 1 . Gelasius, however, did not alter the 
 canon, or order of prayers. We do not read of any 
 such alteration being made by him. Modern times 
 have brought to light an ancient sacramentary m , 
 which is with good reason considered by learned 
 men to represent the Roman sacramentary as regu- 
 
 precessimiliteradjecimus." Vi- nic. Abbat. Centulens. sive S. 
 
 gil. Romanens. Epist. ad Pro- Richerii apud Dacherii Spici- 
 
 futurum Bracarens. leg. torn. iv. 
 
 j Walafridus Strabo,de Reb. m The sacramentary of Ge- 
 
 Eccl. c. 22. lasius was first published from 
 
 k "Fecit sacramentorum a manuscript of great antiquity 
 
 prsefationes et orationes cauto in the queen of Sweden's li- 
 
 sermone." Anastasius, Biblio- brary, by Thomasius, in his 
 
 thecar. in Vita Gelasii. work entitled " Codices Sacra- 
 
 1 In a list of books belonging mentorum/' &c. Romae, 1680. 
 
 to the abbey of S. Richerius, Muratori in his c ' Liturgia Ro- 
 
 A.D. 731, the following pas- inana vetus," &c. torn. i. ed. 
 
 sage occurs : " De libris sacra- Venetiis 1 748, reprinted this 
 
 rii, qui ministerio altaris deser- sacramentary, as did Assemani 
 
 viunt.MissalesGregoriani tres; in his " Codex Liturgicus," 
 
 Missalis Gregorianus et Gela- torn. iv. Its authenticity is 
 
 sianus modernis temporibus ab acknowledged by Mabillon, 
 
 Albino ordinatus; MissalesGe- Muratori, Cave, and other emi- 
 
 lasianixix." Lib.iii.c. 3. Chro- nent critics.
 
 SECT. vi. Liturgy of Rome. 117 
 
 lated by Gelasius 11 . It contains several books, as 
 his appears to have done. A comparison of it with 
 any ancient copy of Gregory's sacramentary will 
 shew alterations in the latter, exactly corresponding 
 with those which Gregory is said to have made in 
 Gelasius's sacramentary. This ancient manuscript 
 appears to have been written in or after the time of 
 Gregory the Great in some remote province, and 
 therefore it contains a few things which were added 
 to the Roman liturgy after the time of Gelasius ; 
 but it represents the order of prayers and canon 
 generally as they were in the time of Gelasius, and 
 that order and canon are the same as those which 
 were used in the time of Gregory, one hundred years 
 afterwards. 
 
 The Roman liturgy is therefore as old as the time 
 of Gelasius A.D. 492, and there is neither proof nor 
 presumption that he was its author, though doubt- 
 less he composed many collects, and a considerable 
 part of the sacramentary. In fact, a manuscript 
 sacramentary is in existence, which is supposed by 
 learned men to have been written before the time of 
 Gelasius , and evidently refers to the same order 
 and canon as that used in his time. By Muratori it 
 is referred to the time of Felix, patriarch of Rome, 
 
 n Cave, Historia Liturg. torn. Chapter of Verona, written 
 
 i. p. 464. Thomasius, Codices 1000 (noo) years ago. Mu- 
 
 sacramentorum. Muratori, de ratori has given a learned dis- 
 
 Reb. Liturg. Dissertat. Liturg. sertation on this sacramentary 
 
 Rom. torn. i. p. 51, &c. in the first volume of his Li- 
 
 This sacramentary was first turgia Rom. vet. in which also 
 
 published by Blanchinius in he has reprinted the Leonian 
 
 the fourth volume of Anasta- sacramentary. See also for an 
 
 sius Bibliothecarius, under the account of the controversies 
 
 title of the Sacramentary of relative to this document Zac- 
 
 Pope Leo. It was copied from caria Bibliotheca Ritualis lib. i. 
 
 a MS. in the library of the 0.3. p. 41, &c.
 
 118 Dissertation on primitive Liturgies. SECT. vi. 
 
 A. D. 483 ; but it is more generally known by the 
 appellation of the Leonian sacramentary. Leo the 
 Great, bishop of Rome in the time of the council of 
 Chalcedon, A.D. 451, is said to have added to the 
 canon certain words which are specified P, and hence 
 we may infer that the remainder of the canon was 
 in existence before his time. Critics discover in the 
 writings of this bishop many passages which seem 
 to have been transcribed almost verbatim into the 
 sacramentary, and they also detect in several parts 
 of that book a style, which, as they affirm, bears 
 internal evidence of the authorship of Leo^. It is 
 certainly by no means improbable that he may have 
 written several rnissoe. The fifth century was re- 
 markable for the number of persons who composed 
 missae in the west, and Leo may very well have 
 been amongst the number. Some time before Leo, 
 Innocentius, bishop of Rome, speaks of the Roman 
 rites in his time as having descended from St. Peter 
 the Apostle ; and there is no sort of reason to think 
 that they differed materially from those used in the 
 time of Gelasius at the end of the same century 1 ". 
 We find from his directions to Decentius, bishop 
 of Eugubium, that the kiss of peace was then, as in 
 after-times, given after the canon, according to the 
 
 P " Sanctum sacrilicium," Domini sacerdotes, nulla di- 
 
 " immaculataui hostiam." Ana- versitas, nulla varietas in ipsis 
 
 stas Biblioth. in Vita Leonis. ordinibus et consecrationibus 
 
 Walafrid. Strabo, de lleb. EC- haberetur quis enim nesciat, 
 
 cles. c. 22. Compare Menard. aut non advertat, id quod a 
 
 Sacrumentar. Gregorii, p. 3. principe apostolorum Petro Ro- 
 
 1 SeeMuratoriLiturg. Rom. manae ecclesiae traditum est," 
 
 vet. torn. i. p. 19, &c. &c. Innocent. Epist. ad De- 
 
 r "Si instituta ecclesiastica, centium Eugub.Labbe, Concil. 
 
 ut sunt a beatis apostolis tra- torn. ii. p. 1245. 
 dita, integra vcllent servare
 
 SECT. vi. Liturgy of Rome. 119 
 
 Roman rite 8 . It appears also, that the names of 
 those who offered were recited after their oblations 
 had been commended to the acceptance of God in 
 the canon*, as we find to have been the case after- 
 wards at Rome ; and not before the canon, as in the 
 Gallican and Spanish liturgies. As far then as the 
 testimony of Innocentius goes, it proves the sub- 
 stantial conformity of the Roman rite at the be- 
 ginning of the fifth century with that at the end of 
 the same century. 
 
 The deficiency of more ancient evidence, at least 
 of any generally known, forbids me to penetrate fur- 
 ther into the darkness of antiquity. I leave to those 
 who are more interested in the subject, the task of 
 investigating minutely the writings of those Fa- 
 thers who lived in Italy and Sicily, and whose 
 works may be supposed to throw light on the an- 
 cient Roman liturgy. Suffice it to say, that this 
 liturgy was substantially the same in the time of 
 Gelasius as it was in that of Gregory, that it appears 
 to have been the same in the time of Innocentius at 
 the beginning of the fifth century, and was esteemed 
 at that time, and in the subsequent age, to be of 
 apostolical antiquity. 
 
 8 " Pacem ergo asseris ante et ipse pro tua prudentia re- 
 
 confecta mysteria quosdam po- cognoscis prius ergo oblatio- 
 
 pulis imperare, vel sibi inter nes sunt commendandae, ac 
 
 sacerdotes tradere, cum post tune eorum nomina, quorum 
 
 omnia, quag aperire non debeo, sunt oblationes, edicenda, ut 
 
 pax sit necessario indicenda," inter sacra mysteria nominen- 
 
 &c. Ibid. p. 1246. Compare tur, non inter alia quae ante 
 
 Menard. Sacr. Gregor. p. 4. praemittimus, ut ipsis mysteriis 
 
 * " De nominibus vero reci- viam futuris precibus aperia- 
 
 tandis, antequam preces sacer- mus." Ibid. p. i 246. See Me- 
 
 dos faciat, atque eorum obla- nard, Sacr. Gregor. p. 377. 
 
 tiones, quorum nomina reci- Bona, Rer. Liturg. lib. ii. c. 16. 
 
 tanda sunt, sua oratione com- . 6. p. 473, &c. 
 mendet, quam superfluum sit 
 
 I 4
 
 320 Dissertation on primitive Liturgies. SECT. vi. 
 
 But though we are left at the end of the four 
 first centuries by Innocentius, the earliest Roman 
 writer who has been quoted as alluding to the li- 
 turgy, we may, perhaps, by looking in another direc- 
 tion, acquire some further information on the sub- 
 ject. The period at which Christianity penetrated 
 into Africa is uncertain ; but it is very likely that 
 the first missionaries may have come from Rome, as 
 being the nearest apostolical church, and abounding 
 in every thing which could assist such an enterprise. 
 It is probable, for the same reasons, that the first 
 bishops of Africa may have been ordained at Rome. 
 These circumstances would induce us to conjecture, 
 that the African liturgy was originally the same as 
 the Roman ; and in fact it appears, from an inves- 
 tigation of the few notices relative to the liturgy 
 which are extant in the writings of the African 
 Fathers, that the Roman and the African liturgies 
 were alike". If we consider the independence of the 
 African churches in the time of Cyprian, A. D. 250, 
 and therefore the improbability that they should 
 have received their liturgy from the church of 
 Rome, unless it had been brought by their first 
 bishops ; and if we reflect that these bishops must 
 have been ordained long before the time of Cyprian 
 and Tertullian, we may perhaps see some reason for 
 tracing back the general order and substance of the 
 ancient Roman liturgy, as used in the time of Gre- 
 gory the Great, to the second century. Another 
 proof of the antiquity of the same liturgy is deriv- 
 able from the liturgy of Milan, commonly called the 
 Ambrosian. Various circumstances prove the great 
 
 u See section viii. of this Dissertation.
 
 SECT. vi. Liturgy of Rome. 121 
 
 antiquity of the latter formulary, and its diversity 
 from the Roman, at least since the time of Gregory 
 the Great, but probably from the fifth century. Yet 
 the Milan liturgy is evidently derived originally 
 from the Roman r , and as the bishop of Milan pos- 
 sessed the authority of patriarch or exarch over the 
 Italic diocese, and was not ordained by the patri- 
 arch of Rome, but perfectly independent of him, 
 there seems no more probable way of accounting for 
 the use of the Roman liturgy during the primitive 
 ages in the Italic diocese, or all the north of Italy, 
 than by supposing that it was introduced by the 
 first bishops, who were probably ordained at Rome. 
 Combining these circumstances together, there seems 
 nothing unreasonable in thinking that the Roman 
 liturgy, as used in the time of Gregory the Great, 
 may have existed from a period of the most remote 
 antiquity; arid perhaps there are nearly as good 
 reasons for referring its original composition to the 
 apostolic age, as there are in the case of the great 
 oriental liturgy, which I have noticed in the three 
 first sections of this Dissertation. That several par- 
 ticular words and expressions and prayers were of 
 a more recent date, is indeed apparent. We are 
 well aware that the primitive liturgies were not 
 committed to writing at first, but to memory ; and 
 thus, of course, many variations would be intro- 
 duced ; yet the principal substance and order might 
 still be preserved ; and it is only for the antiquity 
 of the main order that I contend, not for that of 
 every individual part. 
 
 Let us, then, examine briefly the order of this 
 ancient liturgy, omitting those parts which appear 
 v See section vii.
 
 122 
 
 Dissertation on primitive Liturgies. 
 
 SECT. VI. 
 
 from competent evidence to have been introduced 
 after, or not very long before, the time of Gregory 
 the Great. It began at first with a collect, and les- 
 sons from" scripture, amongst which a psalm was 
 read or sung, until early in the fifth century an an- 
 them or psalm was appointed to precede them w . 
 Then followed the sermon, the dismissal of catechu- 
 mens, and silent prayers made by the priest and 
 people"; after which, the oblations of the people, 
 consisting chiefly of bread and wine, were received 
 while the offertory was sung. The elements being 
 selected from these, and placed on the altar, the 
 priest read the collect called " secreta," or " super 
 
 as they said Kyrie elceson. 
 Comp. Miss. Rom. p. 188. 
 The Gloria in excelsis was ap- 
 pointed to be sung by Sym- 
 machus, bishop of Rome, in 
 the sixth century. Walafrid. 
 c. 22. The collect appears in 
 the sacramentaries of Leo and 
 Gelasius, and is mentioned by 
 the fourth council of Carthage, 
 A. D. 416. After this came on 
 certain occasions the Prophet, 
 and always the Epistle, Psalm 
 called Gradual, and Gospel. 
 See Bona, Rer. Lit. lib. ii. c. 
 
 w The preparations, Psalm 
 Judica, Confiteor, &c. preceding 
 the anthem called Introitus in 
 the Roman liturgy of modern 
 times, are little older than the 
 eleventh century. The Introit 
 was appointed by Coelestine, 
 bishop of Rome, A. D. 423. 
 
 " Hie constituit ut Psalmi 
 
 David 150 ante sacrificium 
 psallerentur antiphonatim ex 
 omnibus, quod antea non fie- 
 bat, sed tantuin Epistolae beati 
 Pauli recitabantur, et sanctum 
 Evangelium." Vita Ccelestini 
 e libro Pontificali. Labbe, 
 Concilia, torn. ii. p. 1610. 
 Compare Missale Romanum, 
 ordo Missae, p. 187, 188. The 
 Kyrie eleeson had been intro- 
 duced from the East into the 
 Roman church before the year 
 529, when it is mentioned by 
 Concil. ii. Vasens. canon 3. 
 Gregory the Great, Ep. ad Jo. 
 Syracus. Ep. xii. lib. ix. edit. 
 Benedict., says that they re- 
 peated it at Rome differently 
 from the Greeks, namely, by 
 saying Ckriste elceson as often 
 
 x Of the secret prayer a relic 
 remains in the Roman missal, 
 where the priest, immediately 
 before the anthem called Offer- 
 tory, says, " Oremus." Miss. 
 Rom. p. 190. This custom is 
 mentioned by several ancient 
 ritualists, as Amalarius, lib. iii. 
 c. 19. p. 415. The priest re- 
 cited an apologia, or confession, 
 privately in this place ; see 
 Menard, Sacr. Gregorii, p. 242. 
 et notse, p. 322.
 
 SECT. vi. Liturgy of Rome. 123 
 
 " oblataV and then began the preface or thanks- 
 giving, with the form " Sursum corda," &c.; at the 
 close of which the people chanted the hymn " Ter- 
 " sanctus 2 ." The canon now commenced with com- 
 mending the people's gifts and offerings to the ac- 
 ceptance of God, and prayers for the king and the 
 bishop, with a commemoration of the living, and 
 especially of those who had offered liberally a . This 
 was succeeded by a prayer, that the oblation of 
 bread and wine might " be made to us the body and 
 " blood of Jesus Christ our Lord God." The com- 
 memoration of our Saviour's deeds and words in 
 celebrating the eucharist followed b . After which 
 came an oblation of the sacraments, as a sacrifice of 
 bread and wine, and a petition that they might be 
 presented by the angels on the altar in heaven. 
 Then followed a commemoration of the departed 
 faithful, and prayer for communion with them . 
 The canon being now completed, the bread was 
 broken, and divided into portions for distribution, 
 and then the Lord's Prayer was recited d . After 
 which, the clergy and people interchanged a kiss of 
 peace, and all communicated, and the priest con- 
 cluded the office with a short prayer. This we may 
 certainly affirm to have been the order and sub- 
 stance of the Roman liturgy in the fifth century, 
 
 y The oblation intervening b Ibid. p. 2. 
 
 in the modern Roman missal, c Ibid. p. 3. 
 
 beginning " Suscipe," &c. and d This ancient order of the 
 
 the " Lavabo," &c. are much Roman liturgy is still visible 
 
 more recent than the time of in the liturgy of Milan. Since 
 
 Gregory. See Miss. Rom. 190, the time of Gregory the Great, 
 
 191. the Lord's Prayer has been 
 
 z SeeMenard, Sacr. Gregor. joined immediately to the Ro- 
 
 p. i. man canon, and the bread is 
 
 a SeeMenard, Sacr. Gregor. broken afterwards, 
 p. 2.
 
 124 Dissertation on primitive Liturgies, SECT. vi. 
 
 and it will be difficult to adduce any reason for 
 thinking, that the same had not prevailed for a very 
 great length of time before. 
 
 I am not aware that any one has yet attempted 
 to give a correct edition of Gregory's sacramentary, 
 on the principle of comparing manuscripts of various 
 countries. It seems to me that such a course would 
 afford the best prospect of attaining a correct text. 
 Much, at all events, might thus be fixed, though 
 a portion would still remain uncertain. English 
 manuscripts particularly should be collated with 
 Italian, because Gregory's sacramentary was sooner 
 used in England than in any other country beyond 
 the Roman patriarchate. German manuscripts should 
 come next, and the Gallican sacramentaries, used 
 before the Roman rite was introduced, would fur- 
 nish some illustrations. With regard to the ancient 
 Roman liturgy, or the order of prayers and canon, 
 there is neither doubt nor difficulty, as I have 
 already shewn. 
 
 The Roman liturgy was illustrated with much 
 learning by John Bona, presbyter cardinal of the 
 Roman church 6 ; and the works of Menard f , Ga- 
 vantis, Martene h , and Le Bran 1 , may be consulted 
 by those who wish to acquire further information 
 on the subject. 
 
 e In his work, entitled Re- cum notis Merati. Augustae 
 
 rum Liturgicarum libri duo. Vindel. 1763. 
 
 Paris. 1672. h DeAntiquisEcclesiseRiti- 
 
 f Divi Gregorii Liber Sacra- bus libri iv. Rothomag. 1725. 
 
 mentorum, Paris. 1642. * Explication de la Messe, 
 
 Commentaria in Rubricas &c. 
 Missalis et Breviarii Romani
 
 SECT. vn. Liturgy of Milan. 125 
 
 SECTION VII. 
 
 LITURGY OP THE EXARCHATE OP MILAN. 
 
 THE liturgy of the church of Milan bearing the 
 venerable name of Ambrose, archbishop of Milan, 
 and primate or exarch of the Italic diocese in the 
 fourth century, has long been celebrated. Several 
 attempts have been made at different times to intro- 
 duce the Roman liturgy in its place, but the attach- 
 ment of the clergy and people of Milan to their an- 
 cient rites has prevailed against the zeal of rash 
 and prejudiced innovators. The Ambrosian liturgy 
 certainly differs in several respects from that of 
 Rome ; but it will be seen, in the sequel, that this 
 difference was originally less than might at first 
 sight appear. 
 
 The earliest ecclesiastical writer who has been 
 cited as speaking of the Arnbrosian rite is Wala- 
 fridus Strabo, who died A.D. 849, and who wrote 
 thus : "Ambrose, bishop of Milan, appointed for his 
 " own church, and for the rest of Liguria, the ar- 
 " rangements of the liturgy and other offices, which 
 " are preserved even to this day in the church of
 
 126 Dissertation on primitive Liturgies. SECT. vn. 
 
 " Milan 3 ." An anonymous Irish writer, of about 
 the year 700, speaks of Ambrose as the author of 
 some offices' 1 , in which he may perhaps allude to 
 the liturgy. 
 
 The Ambrosian liturgy, that is, the order of va- 
 riable prayers, and the text of the canon, can be 
 ascertained by means of ancient MSS., of which two, 
 still extant at Milan, are as old as the ninth or tenth 
 century . The testimony of Walafridus, and the 
 tradition of the church of Milan, at a distance of 
 four hundred years after the death of Ambrose, are 
 not sufficient proofs that he composed missae for the 
 use of his church ; but it is by no means improbable 
 that he may have done so ; and this would partly 
 account for the sacramentary, or collection of missae 
 used at Milan being called by his name ; although 
 the substance of the canon and the order of the 
 variable prayers are probably much more ancient 
 than his time. 
 
 The first thing to be remarked of this liturgy is, 
 that it has been different from the Roman ever 
 since the time of Gregory the Great, A. D. 594. 
 This patriarch probably first placed the Lord's 
 Prayer immediately after the Roman canon d , or be- 
 fore the breaking of bread. The Milan liturgy, 
 which agrees in almost every other respect with the 
 ancient Roman, differs from it in placing the break- 
 ing of bread between the canon and the Lord's 
 Prayer 6 , as was the case at Rome until the time of 
 
 a Walafridus Strabo, deReb. d Epist. xii. ad Jo. Syracus. 
 
 Eccl, c. 22. lib. ix. edit. Benedict. 
 
 b Spelman, Concilia, torn. i. e Miss. Ambros. ap. Pamelii 
 
 p. 177.' Liturgic. torn. i. p. 303, 304. 
 
 c Muratori, Liturg. Rom, Bona, Rer. Lit. lib. i. cap. x. 
 
 vet. torn. i. p. 130, &c. . 2,
 
 SECT. vn. Liturgy of Milan. 127 
 
 Gregory. The Milan liturgy is therefore more 
 ancient than the time of Gregory the Great. 
 
 Another difference between the liturgy of Milan 
 and the Roman, seems to carry back the former to 
 a period of much greater antiquity. In the ancient 
 canon of Milan it appears that the second oblation 
 of the elements, which occurs in the Roman canon 
 after the words of institution, is wanting. Two MSS. 
 of the ninth or tenth century, the oldest monuments 
 of the Milan rite now existing, concur in excluding 
 the second oblation from the canon f . This seems 
 to me a proof that the Milan liturgy has been dis- 
 tinct from the Roman, at least since the fifth cen- 
 tury, as it appears that this oblation is extant in the 
 sacramentary of Gelasius ; and Leo is said to have 
 added some words to it&. With these two excep- 
 tions, we shall find that the liturgy of Milan was 
 essentially the same as the Roman in the time of 
 Gregory the Great. 
 
 On examination, the liturgy of Milan is found 
 to consist of the following parts, omitting those 
 which have been introduced into it since the time 
 of Gregory. 
 
 The anthem called "Ingressa h " "Kyrie eleeson 1 " 
 "Gloria in excelsis" the Collect the Prophet J 
 
 f Muratori,Liturg.Rom.vet. Lent. See Miss. Ambros. fol. 
 
 p. 133. torn. i. 60. 66 ; Bona, p. 67. 
 
 g See sect. vi. note P, p. i " Audistis filii librum Job 
 
 1 1 8. hodie legi qui solemni munere 
 
 h Missale Ambros. A. D. est decursus et tempore." Am- 
 
 1522. fol. 127. Pamelii Liturg. bros. Epist. xx. ad Marcelli- 
 
 tom. i. p. 293. Bona, p. 66. All nam. " Haec de prophetica 
 
 the preceding matter in the lectione libata sint : Evangelii 
 
 Ambrosian liturgy is modern. quoque lectio quid habeat con- 
 
 1 " Kyrie eleeson" is only sideremus." Epist. xlii. ad 
 
 repeated in this place during Marcellin.
 
 128 
 
 Dissertation on primitive Liturgies. 
 
 SECT. VII. 
 
 the Psalm k Epistle 1 Alleluia Gospel and Ser- 
 mon" 1 Prayer "Super sindonem". oblations of the 
 people" Prayer " Super oblata" Preface and 
 Canon, which agrees in almost every respect with 
 the Roman canon of the fifth century, except in 
 omitting the second oblation breaking of bread 
 Lord's Prayer kiss of peace communion prayer 
 " Post communionem." 
 
 k " Quantum laboratur in 
 ecclesia ut fiat silentium cum 
 lectiones leguntur. Si unus 
 loquatur, obstrepunt universi : 
 cum psalmus legitur ipse sibi 
 est effector silentii. Omneslo- 
 quuntur, et nullus obstrepit." 
 Ambros. Prsefat. in Psal. i. 
 p. 741. torn. i. ed. Bene- 
 dict. 
 
 1 "Factum est ut ilia Do- 
 minica, prophetica lectione jam 
 lecta, ante altarium staret qui 
 lectionem B. Pauli proferret." 
 Greg. Turon. de Mir. S. Mar- 
 tini, lib. i. c. 5. 
 
 m " Post lectiones atque 
 tractatum dimissis catechume- 
 nis," &c. Ambr. Ep. xx. ad 
 Marcell. 
 
 n " Cum autem tempus ad- 
 venisset quo dona sacrae mensae 
 erant offerenda," &c. Theod. 
 lib. v. c. xvii. 
 
 The prayer for kings is 
 thus referred to by Ambrose. 
 " Itaque peto utpatienter ser- 
 monem meum audias. Nam si 
 indignus sum, qui a te audiar, 
 indignus sum, qui pro te offe- 
 ram, cui tua vota, cui tuas 
 committas preces." Ambro- 
 sius, Epistola ad Imp. Theo- 
 dosium xv. p. 946. torn. ii. He 
 also speaks in several places 
 of the words of our Redeemer 
 
 used in the consecration of the 
 elements. " Si tantum valuit 
 humana benedictio, ut natu- 
 ram converteret, quid dici- 
 mus de ipsa consecratione 
 divina, ubi verba ipsa Do- 
 mini Salvatoris operantur ? 
 nam sacramentum istud quod 
 accipis Christi sermone con- 
 
 ficitur ipse clamat Domi- 
 
 nus Jesus, Hoc est corpus meum. 
 Ante benedictionem verborum 
 coelestium alia species nomina- 
 tur, post consecrationem cor- 
 pus Christi significatur." Lib. 
 de Myster. cap. 9. " Hunc pa- 
 nemdedit (Christus) Apostolis 
 ut dividerent populo creden- 
 tium, hodieque dat nobis eum, 
 quern ipse quotidie sacerdos 
 consecrat suis verbis." De Be- 
 nedict. Patriarch, cap. ix. Al- 
 though Ambrose and Gauden- 
 tius of Brescia repeatedly speak 
 of the figurative, mystical, and 
 commemorative sacrifice, I do 
 not see that they refer to any 
 express or verbal oblation in 
 the liturgy. The second obla- 
 tion mentioned in the text oc- 
 curs in the recent editions of 
 the Milan liturgy, but this and 
 other things have been gra- 
 dually introduced from the 
 Roman rite.
 
 SECT. vii. Liturgy of Milan. 129 
 
 Let us now compare this with the Roman liturgy 
 about the time of Gregory the Great. The "Iri- 
 " gressa" is the same as the Roman " Introitus," in- 
 troduced before the time of Gregory. The " Kyrie 
 " eleeson" was used with a litany, as it formerly 
 was in the Roman and other western churches, up 
 to the ninth century, according to Goar and Bona P. 
 The " Gloria in excelsis," and the collect, had been 
 used in the Roman liturgy before the time of Gre- 
 gory. The Prophet and Psalm were only more fre- 
 quently used at Milan than Rome. The Epistle, 
 Alleluia, and Gospel, all occurred in the Roman 
 rite. The prayer, " Super sindonem" is the chief 
 difficulty to be explained 1 : but in fact there was an- 
 ciently such a prayer in the Roman liturgy. Here 
 occurred the Apology, or Confession of the priest, 
 which he repeated in silence, while the people also 
 prayed ~ in secret; and then the offertory anthem 
 was sung, while the oblations of the people were 
 received. And of this a vestige still remains in the 
 Roman rite ; for the Gospel (or Creed when it is 
 said) being ended, the priest says, Oremus, " Let us 
 pray," which was mentioned by Amalarius in the 
 ninth century ; but no prayer, whether in secret or 
 aloud, follows this exhortation, which is immediately 
 succeeded by the offertory anthem 1 ". This custom 
 of secret prayer became obsolete at Rome from no 
 form being appointed for the purpose. In Milan, 
 however, the ancient prayers at this part of the 
 liturgy have survived, having been embodied in re- 
 gular collects, which were inserted in every missa. 
 
 P Bona, Rer. Liturg. p. 337. r See this subject noticed in 
 <1 Pamel. torn. i. p. 297. the latter part of the preceding 
 Bona, lib. i. c. x. . 2. p. 66. section, note", p. 122. 
 
 VOL. I. K
 
 130 Dissertation on primitive Liturgies. SECT. vn. 
 
 The form of oblation which occurs in the Ambro- 
 sian missal after the reception of the people's obla- 
 tions 3 is probably a recent thing ; the ancient ob- 
 lation took place in the canon, where it still remains. 
 The prayer " Super oblata," corresponds to the " se- 
 " creta" of the Roman liturgy in the fifth century. 
 The preface and canon I have already noticed. The 
 ablution of the priest's hands occurs nearly about the 
 middle of the Milan canon ; in the Roman liturgy 
 it occurs before the beginning of the preface : . but 
 this ceremony was probably introduced into the 
 western churches after the time of Gregory, since it 
 is not mentioned by Isidore Hispalensis, nor, I be- 
 lieve, by any western writer before the ninth cen- 
 tury, when Amalarius and Fortunatus alluded to it*. 
 When introduced, it was used in different parts of 
 the Roman and Ambrosian liturgies. I have already 
 remarked on the position of the breaking of bread, 
 and the Lord's Prayer, as proving the antiquity of 
 this rite. The kiss of peace occurred in the same 
 place as it did in the ancient Roman and African 
 liturgies, which differed in this respect from all the 
 other liturgies of the east and west. 
 
 It appears, then, that the Milan liturgy agreed 
 substantially with the Roman up to the time of 
 Gregory the Great, so as to afford unequivocal signs 
 of a common original. There are several minor 
 differences between the Milan liturgy and the Ro- 
 man of later times ; such as the repetition in the for- 
 mer of "Kyrie eleeson" in various places, the sing- 
 
 8 Miss. Ambros. fol. 127. Marcelli Ep. Parisiensis ap. 
 
 Pamel. p. 297. Surium cal. Novembr. See 
 
 * Amalar. lib. i. c. 19. p. Gerbert.Liturg.Aleman. tom.i. 
 
 416. Fortunatus in vita S. p. 330.
 
 SECT. vii. Liturgy of Milan. 131 
 
 ing of an anthem before and after the Gospel, &c. ; 
 but these things, though they render the Milan rite 
 different from the Roman, are of no great conse- 
 quence, and they must be attributed to the arch- 
 bishops of Milan. Considering the evident signs of 
 a common origin exhibited by the liturgies of Rome 
 and Milan, and the independence of the early bi- 
 shops of Milan, who had patriarchal authority over 
 the Italic diocese u , it is not improbable that the 
 order and main substance of the liturgy of Milan 
 were derived from Rome, when the Christian church 
 was first planted in the north of Italy. 
 
 It seems that the church of Milan adopted most 
 of the improvements and additions gradually made 
 in the Roman liturgy up to the time of Gregory. 
 During the same period several peculiarities of small 
 moment were probably introduced by the bishops of 
 Milan also. In the time of Gregory, the church of 
 Milan did not adopt the chief alteration made by 
 him, which alteration in fact we know was objected 
 to by other churches, as, for instance, by the Sici- 
 lians. From that time (if riot previously) the liturgy 
 of Milan began to be considered a peculiar rite ; and 
 as the Romans gave their sacramentary the names 
 of Gelasius and Gregory, so the Milanese gave theirs 
 the name of Ambrose ; who, in fact, may have com- 
 posed some parts of it. After the time of Gregory, 
 the Milan liturgy doubtless received several addi- 
 tions, such as the oblation after the offertory, the 
 
 u This is satisfactorily proved of the Italic civil diocese, and 
 
 by Basnage, Histoire de 1'E- that the bishops of Milan were 
 
 glise, livre vii. chap, i ; who not ordained by the bishops of 
 
 shews that Ambrose had, and Rome, nor under their juris- 
 
 exercised, patriarchal jurisdic- diction, 
 tion over the seven provinces 
 
 K 2
 
 132 Dissertation on primitive Liturgies. SECT. vii. 
 
 ablution of hands, the Nicene Creed, and latterly the 
 second oblation in the canon. The church of Milan 
 has, however, preserved many most ancient rites, 
 not only in the liturgy, but in various parts of the 
 ritual and offices. The ancient Italic version of the 
 Psalter, used in the west before the time of Jerome, 
 is still retained in use by this church. The same 
 version is also found in all the Prophets, Epistles, 
 and Gospels read in the Milan liturgy v . 
 
 No one has yet attempted to furnish an authentic 
 edition of the ancient sacramentary of Milan from 
 a collation of MSS. ; but the documents which 
 have been published establish satisfactorily the 
 order of the variable prayers, and the text of 
 the canon, which is all we need in examining the 
 liturgy. 
 
 Joseph Vicecomes, doctor of theology at Milan, 
 attempted to trace back the Ambrosian or Milan 
 liturgy to the apostolic age. He ascribes its origin 
 to St. Barnabas, who, he says, first preached the 
 Gospel at Milan w ; but this theory is altogether de- 
 stitute of proof. He observes also, most incorrectly, 
 that the liturgy of Milan scarcely agrees in any re- 
 spect with those of other nations, or with the Ro- 
 man^ Bona makes some observations on the li- 
 turgy of Milan, but does not attempt to explain its 
 original derivation ?. What I have said in this sec- 
 tion may perhaps tend in some degree to the elu- 
 cidation of the liturgy of Milan, which has not yet 
 
 v Bona, Rer. Lit. lib. i. c. x. eo reperies, quod cum aliarum 
 
 p. 67. gentium ordinibus nedum cum 
 
 w De Missae Ritibus, lib. i. Romano conveniat." Cap. xii. 
 
 c. xi. xii. Milan, 1615. p. 171. 
 
 x "Nee fere quicquam in Y Rer. Lit. lib. i. c. 10.
 
 SECT. vii. Liturgy of Milan. 133 
 
 (as far as I know) been attempted. Before I con- 
 clude, I must notice the liturgy of the church of 
 Aquileia, which was the principal church in the 
 provinces of Venetia and Istria in the north of Italy, 
 but in early times was subject to the archbishop of 
 Milan. This church and others adjoining, as Forum 
 Julii, had formerly peculiar rites, which were sup- 
 planted by the modern Roman about A. D. 1596. 
 There are MSS. of this liturgy of various ages in 
 existence; one is of the eleventh century 2 , and ap- 
 parently is the same as the ancient Roman liturgy. 
 In fact, it seems that the same liturgy prevailed 
 throughout the whole of Italy and Sicily during the 
 primitive ages. There is no record of any material 
 difference between the rites of these churches. 
 
 z For further information on lioth. Ritualis, torn. i. p. 65, 
 this subject, see Zaccaria Bib- &c. 
 
 K 3
 
 134 Dissertation on primitive Liturgies. SECT. vm. 
 
 SECTION VIII. 
 
 LITURGY OF AFRICA. 
 
 I NOW enter on the consideration of the rites used 
 by the churches of Africa, the civil diocese of which 
 comprised the provinces of Africa Proconsularis, 
 Byzacium, Numidia, Tripolis, and the two Mauri- 
 tanias a . These churches, once conspicuous in the 
 Christian world, adorned with the piety and learn- 
 ing of illustrious Fathers, and ruled by nearly five 
 hundred bishops, have long ceased to exist. Weak- 
 ened by unhappy schisms, they were unable to bear 
 up against the tide of Mahommedan infidelity, which 
 in the seventh and eighth centuries threatened to 
 overwhelm the world. No monument of the African 
 liturgy remains : we must be content, therefore, to 
 seek for its relics amongst the writings of those 
 Fathers who lived in Africa. 
 
 In perusing many works relating to the primitive 
 liturgy and offices of the Roman church, it has ap- 
 peared to me, that the most valuable allusions to 
 
 a Bingham, book ix. c. 2. . 5.
 
 SECT. vni. Liturgy of Africa. 135 
 
 Roman customs are almost always found in the 
 writings of African Fathers ; and it is remarkable 
 that they profess in those places to describe the rites 
 of their own churches, and not those of the Roman. 
 I have thence been inclined to conjecture that the 
 African rites were generally the same as the Ro- 
 man ; and in fact there is no sort of difficulty in 
 supposing that Christianity and religious rites came 
 from Rome to Africa. The geographical position 
 of Africa, separated by deserts from Egypt and the 
 East, renders it more probable that Christianity 
 should have come from the apostolical church of 
 Rome than from any other quarter. Spain and Gaul 
 were probably not converted to Christianity before 
 Africa, therefore it is not likely that they sent mis- 
 sionaries to that country. 
 
 The Roman liturgy differed from those of An- 
 tioch, Caesarea, Constantinople, Alexandria, and all 
 the East, and from those of Gaul and Spain in the 
 West, in directing the kiss of peace to be given after 
 the consecration was finished. The only liturgy 
 now remaining which agrees in this respect with 
 the Roman, is that of Milan, which was . evidently 
 derived originally from it. The ancient African 
 also agreed with tthe Roman from the earliest pe- 
 riod, in placing the kiss of peace after consecration, 
 as we learn from Tertullian b and Augustine . This 
 
 b "Habita oratione cum fra- sanctificatio dicimus orationem 
 
 tribus, subtrahunt osculum pa- Dominicam quam accepistis et 
 
 cis quod est signaculum ora- reddidistis. Post ipsam dicitur 
 
 tionis. Quale sacrificium est Pax vobiscum, et osculant se 
 
 a quo sine pace receditur." Christian! in osculo sancto." 
 
 Lib. de Orat. c. xiv. p. 134, August. Serm. 227. in die 
 
 135. ed. Rigalt. Paris. 1664. Paschae, p. 974. torn. v. oper. 
 
 c "Ecce ubi est peracta Benedict. 
 
 K 4
 
 136 Dissertation on primitive Liturgies. SECT. vui. 
 
 similarity in so remarkable a point, renders it 
 highly probable that we may find further signs of 
 conformity between these two liturgies ; and if it 
 should appear that all the accotmts we have of the 
 African liturgy, harmonize with the opinion that it 
 was originally the same as the Roman, we may 
 fairly conclude that such an opinion is correct. 
 
 Augustine says, that about his time the custom 
 of singing anthems from the Book of Psalms before 
 the liturgy began at Carthage d . We find that Cce- 
 lestine bishop of Rome, about the same time, adopted 
 a similar rule at Rome 6 . The reading of Scripture 
 then commenced. Augustine sometimes speaks of 
 the first lesson being taken from the Prophets, and 
 followed by the Epistle f . In other places he refers 
 to the Epistle as the first lesson s. In like manner 
 we find that at certain seasons the Epistle was pre- 
 ceded by a lesson from the Prophets, in the Roman 
 church 1 '. After the Prophet (when it was read), and 
 the Epistle, came a Psalm 1 , which corresponds with 
 the Roman Gradual, and to which there is no other 
 exact parallel in any of the eastern or western rites. 
 
 d "Hilarius quidam nescio quas recitatas audivimus si ani- 
 
 unde adversus Dei ministros, madvertit caritas vestra, pri- 
 
 ut fieri assolet irritatus, mo- mam lectionem Isaiae prophetse 
 
 rem qui tune esse apud Car- deinde adscendit apostolica 
 
 thaginem cocperat, ut hymni ad lectio," &c. Serm. xlv. p. 218. 
 
 altare dicerentur de psalmorum torn. v. 
 
 libro, sive ante oblationetn, sive "Prim am lectionem audi- 
 
 cum distribuereturpopulo quod vimus Apostoli deinde canta- 
 
 fuisset oblatum, maledica re- vimus psalmum post haec E- 
 
 prehensione ubicumque pote- vangelica lectio." Serm. clxxvi. 
 
 rat lacerabat." August. Retrac- p. 839. torn. v. 
 
 tat. lib. ii. c. ii. h Vide Lectionar. vel Comi- 
 
 e See note w , section vi. tern Pamel. Liturg. torn. ii. 
 
 p. 122. p. i, &c. 
 
 f " In omnibus lectionibus ' See note S in this page.
 
 SECT. VIII. 
 
 Liturgy of Africa. 
 
 137 
 
 After the Psalm, the Gospel was read, and the bishop 
 preached k . Then the catechumens were dismissed 1 , 
 and the oblations of the faithful were received. 
 Cyprian and Augustine speak of the beginning of 
 the preface, Sursum cor da, "Lift up your hearts ;" 
 to which the latter adds the form, "Gratias aga- 
 " mus Domino Deo nostro ;" and both speak of the 
 thanksgiving or preface, which is also referred to 
 by TertullianP. The singing of the hymn Ter- 
 sanctus is alluded to by Tertullian 1. All these 
 things perfectly agree with the ancient Roman li- 
 turgy. Optatus speaks of a verbal oblation made 
 for the church, which very nearly agrees with that 
 of the Roman church 1 ". Tertullian says that they 
 
 k This is manifest from al- 
 most all the sermons of Au- 
 gustine, which profess to have 
 been delivered immediately af- 
 ter the reading of Scripture. 
 
 1 " Post sermonem missa fit 
 catechumenis : manebunt fide- 
 les, venietur ad locum oratio- 
 nis." Augustin. Serm. xlix. de 
 Temp. p. 275. torn. v. 
 
 m " Locuples et dives es, et 
 Dominicum celebrare te cre- 
 dis, quae corbanam omnino non 
 respicis, quae in Dominicum 
 sine sacrificio venis, quae par- 
 tem de sacrificio quod pauper 
 obtulit sumis." Cypr. de Oper. 
 et Eleemos. p. 203. ed. Fell. 
 
 n " Ideo et sacerdos ante o- 
 rationem, praefatione praemissa 
 parat fratrum mentes dicendo : 
 Sursum corda : ut dum respon- 
 det plebs, Habemus ad Domi- 
 num : admoneatur nihil aliud 
 se, quam Dominum, cogitare 
 debere." Cypr. de Orat. Dom. 
 p. 152. Aug. de Don. Persev. 
 
 c. 13. p. 839. torn. x. 
 
 Aug. de Don. Persev. c. cit. 
 
 P Cypr. de Orat. Dom. ut 
 supra. Aug. de Don. Persev. c. 
 cit. Tertullian. lib. i. adv. Mar- 
 cionem, c. xxiii. p. 377. " Su- 
 per alienum panem alii Deo 
 gratiarum actionibus fungitur." 
 
 Q " Cur ilia angelorum cir- 
 cumstantia non cessant dicere, 
 Sanctus, Sanctus, Sanctus. 
 Proinde igitur et nos angelo- 
 rum, si meminerimusj candidati 
 jam hinc coelestem ilium in 
 Deum vocem, et officium fu- 
 turae claritatis ediscimus." Ter- 
 tull. de Orat. c. iii. p. 130. 
 
 r "Quis dubitet, vos illud 
 legitimum in Sacramentorum 
 mysterio praeterire non posse ? 
 Offerre vos Deo dicitis pro Ec- 
 clesia quae una est: hoc ipsum 
 mendacii pars est, unam te vo- 
 care, de qua feceris duas. Et 
 offerre vos dicitis pro una ec- 
 clesia, quse sit in toto terrarum 
 orbe diffusa." Optat. contra
 
 138 
 
 Dissertation on primitive Liturgies. SECT. vm. 
 
 sacrificed or offered for the emperor 8 , which is also 
 consistent with the Roman liturgy. Cyprian speaks 
 of the commemoration of the living*. Augustine 
 seems to refer to prayers and an oblation before 
 consecration"; and Optatus and Fulgentius speak 
 of an invocation of the Holy Spirit to perform the 
 sanctification of the elements v . This is almost the 
 only point in which any material difference can be 
 pointed out between the Roman and the African 
 liturgies. The former never contained such an in- 
 
 Parmen. lib. ii. p. 45. Paris. 
 1679. Compare Gregor. Sacr. 
 a Menard. p. 2. 
 
 8 " Itaque et sacrificamus pro 
 salute imperatoris sed Deo nos- 
 tro et ipsius: sedquomodoprae- 
 cepit Deus, prece pura." Ter- 
 tull. ad Scapulam, p. 69. c. 2. 
 Compare Greg. Sacr. p. 2. 
 
 * "Ad communionem admit- 
 tuntur, et offertur nomen eo- 
 rum." Cypr. Epist. xvi. p. 37. 
 et Epist. Ixii. p. 147. Compare 
 Greg. Sacr. Menard. p. 2. Mar- 
 tene, de Antiq. Eccl. Rit. lib.i. 
 c. 4. art. 8. p. 400, &c. 
 
 11 Speaking of the words of 
 the apostle, i Tim. ii. i. " E- 
 ligo in his verbis hoc intelligere 
 quod omnis vel fere omnis fre- 
 quentat Ecclesia, ut precationes 
 (pbsecration.es) accipiamus clic- 
 tas, quas facimus in celebra- 
 tione Sacramentorum, ante- 
 quam illud, quod est in Do- 
 mini mensa, incipiat benedici ; 
 orationes cum benedicitur et 
 sanctincatur, et ad distribuen- 
 dum comminuitur, quam totam 
 petitionem fere omnis Ecclesia 
 Dominica oratione concludit" 
 This he explains from the 
 scriptural use of the word 
 
 proceeding thus 
 " si usitatius ut dixi, in Scrip- 
 turis volum appellatur f^i?, 
 excepto nomine generali ora- 
 tionis, ea proprie intelligeiida 
 oratio quam facimus ad votum, 
 id est irpbs fi>xf]v. Voventur 
 autem omnia quae offeruutur 
 Deo, maxime sancti altaris ob- 
 latio idea in hujus sanctifica- 
 tionis preparations existlmo 
 Apostolumjussisse proprie Jieri 
 irpoo-fvxas id est, orationes, 
 hoc est enim ad votum quod 
 usitatius in Scripturis nuncu- 
 
 patur 
 
 Aug. Epist. 
 
 cxlix. p. 509. torn. ii. Compare 
 Greg. Sacr. Menard. p. 2. 
 
 v " Quid est enim tarn sacri- 
 legum, quam altaria Dei (in 
 quibus et vos aliquando obtu- 
 listis) frangere, radere, remo- 
 vere? In quibus vota populi et 
 membra Christi portata sunt : 
 quo Deus omnipotens invoca- 
 tus sit, quo postulatus descen- 
 dit Spiritus Sanctus," &c. Op- 
 tat. cont. Parmen. lib. vi. p. 1 1 1. 
 See also Fulgent, lib. ii. qu. 2. 
 ad Monimum, and contra Fa- 
 bian. Excerpta a Sirmondo, 
 P- 3 6 - 39-
 
 SECT. vm. Liturgy of Africa. 139 
 
 vocation. But the African church may very well 
 have introduced this form in imitation of the oriental 
 liturgies, in which it had been extant from a most 
 remote period. I have not found any distinct allu- 
 sion to the words of our Saviour w . The verbal com- 
 memoration of Christ's passion and death is spoken 
 of by Cyprian and Fulgentius*. The commemora- 
 tion of the departed saints is mentioned by Augus- 
 tine, Cyprian, and Tertullian? ; as is also the ter- 
 mination "in ssecula seeculorum," and the response 
 of the people, Amen, by Tertullian z . We also read, 
 in Augustine, of the breaking of the bread or body 
 for distribution 3 , and of a benediction of the people, 
 to which the canons of the African church refer, as 
 " an imposition o hands b ;" and Optatus alludes to 
 the absolution of penitents sometimes given at this 
 time c . The Lord's Prayer then followed, and is 
 
 w The tract De Ccena Dom. p. 523 I). 
 
 which alludes to them, and is z Tertull. de Spectaculis, c. 
 
 ascribed to Cyprian, is spuri- 25. p. 83. 
 
 ous ; as is "Sermo 28. de Ver- a See Epist. cxlix. cited in 
 
 bis Domini," 84 in Appendix note u , p. 138. 
 
 of Augustine's works, torn. 5. b " Interpellationes autem 
 
 x " Passionis ejus mentionem fiunt cum populus benedicitur. 
 in sacrifices omnibus facimus Tune enim antistites velut ad- 
 quotiescunque ergo calicem vocati susceptos suos per ma- 
 in commemorationem Domini nus impositionem misericordis- 
 et passionis offerimus/' &c. simaeofferuntpotestati." Epist. 
 Cypr.Ep.lxiii.adCsecil.p. 156. cxlix. p. 509. torn. ii. Concil. 
 " Cum tempore sacrificii com- African. A.D. 424, canon Ixx. 
 memorationem mortis ejus fa- Labbe, torn. ii. p. 1662. Codex 
 ciamus." Fulgent, cont. Fa- Canon. Eccl. Afr. A. D. 390. 
 bian. Excerpta a Sirmond. canon ciii. ib. p. 1117. 
 p. 36. c " Etenim inter vicina mo- 
 
 Y Aug. de Sanct. Virginitat. menta, dum manus imponitis, 
 
 0.45; deCiv.Dei,lib.xxi.c. 10. et delicta donatis, mox ad al- 
 
 Cypr. Ep. xii. p. 27. xxix. tare conversi, Dominicam ora- 
 
 8. 77. Tertull. de Coron. Mi- tionem prsetermittere non po- 
 
 tis, p. 102; de Monogamia, testis." Optatus, lib. ii. p. 
 
 p. 531 A; de Exhort. Cast. 52.
 
 140 Dissertation on primitive Liturgies. SECT. vm. 
 
 spoken of by Augustine, Optatus, and Cyprian d . 
 The salutation of peace, "Pax vobis," and the holy 
 kiss, are alluded to by Augustine, Optatus, and 
 Tertullian 6 . Augustine speaks of the anthem sung 
 during communion f , and of the thanksgiving, " post 
 " communionems." 
 
 This is perhaps almost all we can know about 
 the African liturgy, and, as far as it goes, it agrees 
 perfectly with the ancient Roman, except in the 
 single instance of the invocation of the Holy Spirit, 
 which was probably introduced from the east, or 
 from Gaul and Spain. Some passages from the 
 African Fathers have been cited, which may be 
 imagined to refer to a liturgy different from the 
 Roman. Thus, for instance, Tertullian and other 
 Fathers speak of prayers for the emperor and his 
 court h , &c. ; Augustine, of prayers for infidels, cat- 
 echumens 1 , &c. which do not appear in the ancient 
 
 d Augustini Epist. cxlix. ad cited above in note c . Cypr. de 
 
 Paulin. p. 509. torn. ii. quoted Orat. Dom. p. 146. 
 above, in note", p. 138. The e For testimony of Augus- 
 
 following passage is also valu- tine, see last note, and note c , 
 
 able. " Ideo cum dicitur, Sur- p. 135. " Et non potuistis prse- 
 
 sum cor ; respondetis, Habe- termittere quod legitimum est. 
 
 mus ad Dominum ideo sequi- Utique dixistis Paxvobiscum 
 
 tur episcopus vel presbyter qui salutas de pace, qui non araas." 
 
 offert, et dicit cum respondent Optat. Milev. lib. iii. p. 79. 
 
 populus, Habemus ad Domi- Tertull. deOrat. cited in note b , 
 
 num sursum cor : gratias aga- p. 135. 
 mus Domino Deo nostro et { Retractat. lib. ii. c. n. 
 vos adtestamini, dignum etjus- 8 "Quibus peractis, et parti- 
 
 tum est dicentes. Deinde post cipato sancto Sacramento, gra- 
 
 sanctificationem sacrificii Dei tiarum actio cuncta concludit." 
 
 ecce ubi est peracta sancti- Epist. cxlix. ad Paulin. p. 509. 
 
 ficatio dicimus orationem Do- torn. ii. 
 
 minicam Post ipsam dicitur h Tertull. in Apolog. p. 31 A. 
 
 Pax vobiscum ; et osculantur Arnob. adv. Gentes, lib. iv. sub 
 
 se Christiani in osculo sancto." finem. 
 
 August. 227. in die Paschae * August. Epist. ccxvii. ad 
 
 p. 974. torn. v. See Optatus Vitalem, p. 799. torn. ii. 
 Milev. lib. ii. adv. Parmen.
 
 SECT. VHI. Liturgy of Africa. 141 
 
 Roman canon. But in fact we have no proof that 
 these prayers were used in the African canon ; they 
 may have occupied the place of the Roman collect 
 before the lessons ; and even if they did occur in 
 the canon, it would not have constituted any mate- 
 rial difference between the Roman and African rites, 
 for we often find that such small additions were 
 made in ancient liturgies, the main substance and 
 order still remaining identical J. I am altogether 
 satisfied that the African liturgy agreed in very 
 many points with the primitive Roman, and that 
 no material difference can be shewn between them. 
 If this were the proper place for doing so, and if I 
 did not fear to enlarge this dissertation too much, 
 it would be easy to trace this conformity of the 
 Roman and African rites through the offices of Bap- 
 tism, Matrimony, &c. and to bring a large body of 
 
 J Victorious Afer, lib. i. ad- Christus quod mortuus est pec- 
 
 versus Arianos, cites the fol- cato, mortuus est semel, quod 
 
 lowing passage from the Afri- autem vivit, vivit Deo, etiam 
 
 can liturgy : "Sicuti et in ob- nos in novitate vitae ambule- 
 
 latione dicitur, munda tibi po- mus, et munere charitatis ac- 
 
 pulum circumvitalem, aemula- cepto, moriamur peccato, et 
 
 torem bonorum operum, circa vivamus Deo." p. 39. " Hoc 
 
 tuam substantiam venientem." autem quod petimus, id est, ut 
 
 Fulgentius, in his remarks on in Patre et Filio unum simus, 
 
 i Cor. xi. 23. amongst the Ex- per unitatem gratise spirituali- 
 
 cerpta published by Sinnond. ter accipimus." This plainly 
 
 p. 36, says, " Cum tempore sa- shews that the African canon 
 
 criticii commemorationem mor- contained petitions which did 
 
 tis ejus faciamus, charitatem not exist in the Roman, but it 
 
 nobis tribui per adventum sane- does not prove that they were 
 
 ti Spiritus postulamus : hoc originally different. The invo- 
 
 suppliciter exorantes ut per ip- cation of the Holy Spirit was 
 
 sam charitatem, qua pro nobis derived from Gaul, Spain, or 
 
 Christus crucifigi dignatus est, the East, bythe African church, 
 
 nos quoque gratia sancti Spi- The petition for unity was no 
 
 ritus accepta, mundum cruci- doubt introduced, in conse- 
 
 fixum habere, et mundo cru- quence of the schisms so pre- 
 
 cifigi possimus : imitantesque valent in Africa. 
 Domini nostri mortem, sicut
 
 Dissertation on primitive Liturgies. SECT. vm. 
 
 evidence to prove the original derivation of the 
 African rites from those of the Roman church. 
 
 When we reflect on the patriarchal jurisdiction 
 of the archbishop of Carthage, the resolute independ- 
 ence of the African churches in the third and fol- 
 lowing centuries, and their rejection of the pretended 
 jurisdiction of the patriarch of Rome k , we shall 
 find it difficult to account for the identity of the 
 African and Roman rites in any other manner, than 
 by supposing that the first bishops of Africa were 
 ordained at Rome, and carried thence the liturgy 
 and ritual, which in after-ages prevailed in Africa. 
 It is unknown at what period the church was found- 
 ed in Africa ; but as Tertullian was presbyter of 
 Carthage at the end of the second century, as the 
 acts of the martyrdom of Perpetua and Felicitas 
 speak of Optatus as bishop of Carthage about the 
 year 200, and Agrippinus bishop of Carthage is said 
 to have assembled a council of many bishops about 
 A. D. 215 ; it seems probable that the church of 
 Africa was founded some time not remote from the 
 middle of the second century, or about the same 
 time as the church of Gaul. 
 
 k See these points proved by Basnage, Hist, de 1'Eglise, 
 liv. iv. ch. i.
 
 SECT. ix. Liturgy of Gaul. 143 
 
 SECTION IX. 
 
 LITURGY OF GAUL. 
 
 IT has been long known that the ancient liturgy 
 of Gaul differed from that of Rome, though the 
 precise nature of the difference was unknown, 
 until Bona and Thomasius discovered and published 
 some ancient monuments of the Gallican liturgy a . 
 To the learned Mabillon we are indebted for a va- 
 luable commentary and observations on these 
 remains b ; and at a later period, Martene published 
 an ancient treatise on the Gallican liturgy, professing 
 to have been written by Germanus, bishop of Paris, 
 in the sixth century, which materially elucidates 
 this subject . 
 
 Mabillon traces the composition of the Gallican 
 liturgy principally to three authors ; Musaeus, pres- 
 byter of Marseilles ; Sidonius, bishop of Auvergne ; 
 and Hilary, bishop of Poictiers. Had this learned 
 writer said " missal," instead of " liturgy," it would 
 
 a Bona, Rer. Lit. lib. i. b De Liturgia Gallicana. 
 
 c. 12. Thomasius, Codices Sa- Paris. 1685. 
 
 cramentorum 900 annis vetus- c Martene, Thesaurus Anec- 
 
 tiores. Rom. 1680. dotorum, torn. v. p. 85, &c.
 
 144 Dissertation on primitive Liturgies. SECT. ix. 
 
 probably have been more correct ; for we must in 
 the present instance, as before, distinguish between 
 these two things. Musseus, who died after the mid- 
 dle of the fifth century, is said by Gennadius to have 
 composed for Eustasius, bishop of Marseilles, an ex- 
 cellent and considerable book of sacraments, with 
 lessons, psalms, and forms of supplicating God, and 
 attesting (contestandi} his beneficence d . This word 
 contestandi is referred by Mabillon to the ancient 
 Gallican custom of calling the preface, which begins 
 Vere dignum &c., by the name of contestatio, a term 
 which we find applied to it in ancient MSS. of the 
 Gallican liturgy 6 . Sidonius, bishop of Auvergne, 
 who died A. D. 494, also composed a book of Sacra- 
 ments ; and Gregory of Tours, in the sixth century, 
 wrote a preface to it f . Hilary bishop of Poictiers, 
 who died A. D. 368, is said by Jerome to have com- 
 posed a book of hymns, and another of mysteries, 
 that is, of sacraments s. 
 
 Such seem to have been the authors of the Gal- 
 lican missal, which contained the liturgy adapted to 
 the various feast days. This liturgy at the close of 
 the sixth century was different from the Roman, as 
 appears by the interrogations of Augustine, first 
 archbishop of Canterbury, to Gregory, patriarch 
 of Rome. He asks, " why the customs of churches 
 " are different, when their faith is the same, and one 
 " custom of liturgy prevails in the church of Rome, 
 " another in those of Gaul h ?" Abbas Hilduinus, in 
 
 d GennaddeVir.illustr.c. 81. h "Cum una sit fides, sunt 
 
 e Mabillon, Lit. Gall. p. 28. ecclesiarum diversse consuetu- 
 
 * Gregor. Turonens. Hist. dines, et altera consuetude 
 
 Franc, lib. ii. c. 22. missarum in sancta Romana 
 
 & Hieron. deScriptor. c.i oo. ecclesia, atque altera in Gal-
 
 SECT. ix. Liturgy of Gaul. 145 
 
 his Epistle to Louis the Pious, prefixed to the Are- 
 opagitica, speaks of ancient MSS. then extant, con- 
 taining the old Gallican rite, which had prevailed 
 from the first reception of the Christian faith in 
 Gaul, until the Roman was introduced 1 . The Ro- 
 man rites were introduced in place of the ancient 
 Gallican, in the time of the emperor Charlemagne. 
 A beginning had been made with the Roman chant- 
 ing and psalmody, which king Pepin introduced 
 into the Gallican church ; as Paul, bishop of Rome, 
 intimates, in the epistle which, with the Roman 
 books of anthems and responses, he sent to that 
 prince. Pepin also sent young men to Rome, for 
 instruction in chantingJ. Thus the Roman chant 
 and psalmody were introduced, which was very dis- 
 pleasing to the members of many churches k , who 
 had not the same political attachment and obliga- 
 tions to the Roman patriarch as their king. After- 
 wards Charlemagne, son of Pepin, who was also 
 politically indebted to the bishop of Rome, obtained 
 from pope Hadrian the sacramentary of Gregory, or 
 the ancient Roman sacramentary, improved and re- 
 vised by that bishop ; and subsequently he ordained, 
 by an imperial edict, that every priest should cele- 
 brate the liturgy in the Roman manner 1 . This exer- 
 
 liarum tenetur." Bed. Hist, rium, Octob. 9. 
 Eccl. lib. i. c. 27. j Mabillon, Lit. Gall. p. 16. 
 
 1 "Cui adstipulari videntur Carol. Mag. adv. Imag. lib. i. 
 
 antiquissimi et nimia pene ve- c. 6. 
 
 tustate consumpti, missales li- k Carol. Magn. adv. Ima- 
 
 bri, continents missse ordi- gines, lib. i. c. 6. "Pluresec- 
 
 nem more Gallico, qui ab ini- clesise quae quondam aposto- 
 
 tio receptae fidei, usu in hac licae sedis traditionem in psal- 
 
 occidentali plaga est habitus, lendo suscipere recusabant, 
 
 usque quo tenorem, quo nunc nunc earn cum omni diligentia 
 
 utitur, Romanum susceperit." amplectantur." p. 54. ed. 1549. 
 Hilduin. Areopagit. apud Su- ' Mabill. Lit. Gall. p. 17. 
 
 VOL. I. L
 
 146 Dissertation on primitive Liturgies. SECT. ix. 
 
 tion of royal power was probably very disagreeable 
 to many of the churches of Gaul ; and we find, in 
 fact, that not very long after, in the time of the em- 
 peror Charles the Bald, there seems to have been 
 some question whether the ancient rite was not to 
 be resumed again 1 ". However, the liturgy that was 
 introduced being orthodox, and there being no valid 
 ground of objection to it in itself, the churches of 
 Gaul obeyed the decree of Charlemagne, and gave 
 their sanction to it. Thus the ancient Gallican 
 liturgy was exchanged for the Roman ; " whether," 
 as Mabillon says, " it was effected by the Roman 
 " pontiffs, who took every care within their power to 
 " bring all other churches to an accordance with the 
 " Roman ; or whether it was done by Charlemagne, 
 " to please them ." And being once effected, the 
 power of the Roman see, which now became very 
 great, prevented any restitution of the ancient rite. 
 
 From the time of Charlemagne, all the sacra- 
 mentaries were taken from the Roman order ; and 
 so effectually was the ancient liturgy abolished, that 
 Charles the Bald, grandson of Charlemagne, ap- 
 pears to have seen the peculiar rites of the Gallican 
 church for the first time celebrated by priests from 
 Toledo in Spain, where the same liturgy as the 
 
 m " Usque ad tempora ab- coram nobis missarum officia 
 
 avi nostri Pipini, Gallicanae more Hierosolymitano, auctore 
 
 ecclesiae aliter quam Roma- Jacobo apostolo; et more Con- 
 
 na vel Mediolanensis eccle- stantinopolitano, auctore Ba- 
 
 sia divina celebrabant officia, silio: sed nos sequendam duci- 
 
 sicut vidimus et audivimus ab mus Romanam ecclesiam in 
 
 iis, qui ex partibus Toletanse missarum celebratione." Ca- 
 
 ecclesiae ad nos venientes, se- rol. Calv. Imper. Epist. ad 
 
 cundum morem ipsius ecclesise Cler. Ravennatens. 
 coram nobis sacra officia cele- n Mabill. Lit. Gall. p. 16. 
 brarunt. Celebrata etiam sunt
 
 SECT. ix. Liturgy of 'Gaul. 147 
 
 Gallican was still used. This ancient liturgy after- 
 wards fell into obscurity ; and until the time of 
 Bona, who found a MS. of it, the opinions of learned 
 men as to its nature were various and uncertain. 
 
 I have thus presented the substance of Mabillon's 
 investigations relative to the antiquity of the Gal- 
 lican missal, and added whatever remarks seemed 
 to me calculated to illustrate the subject. The re- 
 sult of the whole may be briefly stated as follows ; 
 that at the end of the eighth century there was a 
 liturgy used in the churches of Gaul so universally, 
 as to be called the Gallican liturgy, or rite ; and so 
 anciently, as to be esteemed coeval with the intro- 
 duction of Christianity into that country. We are 
 not to suppose, when we are informed that Musaeus, 
 Sidonius, and Hilary composed books of sacraments, 
 missae, or mysteries, that they effected any altera- 
 tion in the liturgy of Gaul. In ecclesiastical writ- 
 ings such expressions imply nothing more than the 
 composition of a variety of collects and prayers for 
 the various feast days, to be used on those days in- 
 stead of the ordinary portions of the liturgy which 
 corresponded to them. Thus we find that Gregory 
 the Great is said to have composed a book of sacra- 
 ments ; but this is explained to mean nothing more 
 than the composition of new collects instead of old 
 ones, or the alteration and abbreviation of those 
 previously extant. There is therefore no sort of 
 proof that Musseus, Sidonius, or Hilary made any 
 alteration in the Gallican liturgy extant before their 
 time ; but it is utterly improbable, if not impossible, 
 that they should have done so. If these persons 
 had each composed a different liturgy, three litur- 
 gies would have been used in Gaul ; but we find, 
 
 L 2
 
 148 Dissertation on primitive Liturgies. SECT. ix. 
 
 that in the following ages there was only one rite 
 prevalent there, which was esteemed very ancient ; 
 and that too without any intimation then, or in 
 later times, that a different liturgy had formerly 
 prevailed in any part of Gaul. Besides this, we 
 have no reason to think that the persons above 
 named had such influence as to cause their own 
 liturgy to be universally received by the Gallican 
 church. And, finally, if any liturgy composed by 
 an individual in the fourth or fifth century had 
 been adopted by the whole Gallican church, we 
 should assuredly have found the name of the author 
 affixed to the Gallican liturgy ; but of this we find 
 no sort of trace in the monuments of that church. 
 We may therefore conclude, that the main order 
 and substance of the liturgy was not altered by any 
 of these authors, but remained substantially the 
 same in the fifth century, as it had been before the 
 time of Hilary of Poictiers. 
 
 If then it appears probable that the same rite had 
 been used all through Gaul from time immemorial, 
 and if no decree of any council, no authority of any 
 patriarch or prince, can be cited to explain this ge- 
 neral conformity, we must look to the only re- 
 maining cause by which it could have been pro- 
 duced, namely, to the derivation of all the Gallican 
 churches and liturgies from some one source. That 
 
 " Advenit dies Dominicus, ' ' Alter a consuetude missa- 
 
 et ecce rex cum his qui ab hoc rum in s. Rom. eccl. atque 
 
 sacerdote communioni abesse altera in Galliarum tenetur." 
 
 jussi fuerunt, ecclesiam est in- Becla., lib. i. c. 27. Interrogalio 
 
 gressus. Lectis igitur lectio- Augustini ad Gregor. Magnum. 
 
 nibus, quas canon sanxit an- " Missales libri continentes 
 
 tiquus, oblatis muneribus super missae ordinem more Gallico." 
 
 altare Dei," &c. Gregor. Tu- Hilduin. Abb. Areopagitica. 
 
 ron. cap. 17. de Vit. Patrum. ap. Surium, Oct. 9.
 
 SECT. ix. Liturgy of Gaul. 149 
 
 source could not have been the church of Rome, or 
 the church of Milan ; for the Galilean rites differed 
 materially from theirs : but the church of Lyons 
 may well claim the Gallican liturgy as her own. 
 
 If it should be true that Lyons was the first 
 Christian church of Gaul, and that she sent mi- 
 sionaries through a large portion of that country 
 long before any missionaries from Rome came 
 there; it will appear certain that her influence 
 must have been extensively diffused through Gaul, 
 which would render it probable that any mission- 
 aries from Rome would conform themselves to her 
 liturgy. I proceed to shew, in the first place, that 
 Lyons was the first Christian church in Gaul. 
 The question which has been debated with vehe- 
 mence by French divines, as to whether there were 
 any sees in France, founded by the Apostles, seems 
 to me capable of an easy termination. No au- 
 thority on this subject can be so powerful as that of 
 Irenaeus, who lived in Gaul, and was separated by 
 only one link from the Apostles themselves. Now 
 in his work against heresies, amongst other argu- 
 ments against the Valentinians, who had obtained 
 a footing even in Gaul, he refers to the doctrines 
 or traditions of the churches founded by the Apo- 
 stles ; such as Rome, Smyrna, and Ephesus ; as a 
 sufficient means of proving the falsehood of the Va- 
 lentinian doctrines P. If there had been any aposto- 
 lical churches in Gaul, at Lyons, Aries, Vienne, or 
 Paris, as has been alleged, Irenaeus would not 
 have referred the Valentinians only to Rome, arid 
 the eastern apostolical churches, but would have di- 
 rected them to the nearest repositories of apostolical 
 P Irenseus adv. Hares, lib. iii. c. 3. 
 
 T 3 
 
 1 '
 
 150 Dissertation on primitive Liturgies. SECT. ix. 
 
 tradition. His subject required him to mention 
 any such churches in Gaul, had they been in 
 existence ; and yet neither he nor Tertullian, who 
 shortly after used a similar argument 1, ever al- 
 luded to any apostolical church in Gaul. If no 
 Gallican church be of apostolical antiquity, there is 
 no difficulty in proving Lyons the oldest church in 
 Gaul. It is universally admitted that Lyons was 
 founded at least in the age after the apostolic. Po- 
 thinus, bishop of Lyons, died in prison A. D. 177, 
 at upwards of ninety years of age. Irenseus, a dis- 
 ciple of Polycarp, bishop of Smyrna, succeeded ; 
 and Eusebius, in little more than a hundred years 
 after his time, says that he was bishop of the 
 churches of Gaul r . This expression implies at least 
 that he was Metropolitan of Gaul, but it more pro- 
 bably means that he was the only bishop in Gaul. 
 This last interpretation is supported by eminent 
 divines, and confirmed by the silence of all authen- 
 tic history, with regard to the existence of any 
 other bishop in Gaul at that time, or even long 
 after. The two ecclesiastical historians, Sulpitius 
 Severus and Gregory of Tours, who both lived in 
 Gaul, the former in the fourth, the latter in 
 the sixth century, confirm this opinion. Sulpitius 
 speaks of the martyrdoms of Lyons, A. D. 177, as 
 being the first martyrdoms seen in Gaul ; " for," 
 he adds, " the religion of God was received late be- 
 " yond the Alps 8 ." Gregory of Tours mentions no 
 
 Q Tertull. de Prescript, adv. tonini filio, persecutio quinta 
 
 Haereticos, c. 36. agitata. Ac turn primum inter 
 
 r $eperat 8' eurcYt vvv ypa<^rj Gallias martyria visa, serius 
 
 TO>V KOTO. TaAXiW 8e irapoiKiav trans Alpes Dei religione sus- 
 
 as EJ'PJJI/CUOS fTTfo-KOTTd. Euseb. cepta." Sulp. Sever. Hist. Sacr. 
 
 Hist. Eccl. lib. v. c. 23. lib. ii. c. 32. 
 
 5 " Sub Aurelio deinde An-
 
 SECT. ix. Liturgy of Gaul. 151 
 
 bishop of Gaul, as living before the time of Pothi- 
 nus, bishop of Lyons, and places the foundation of 
 all the principal sees of Gaul a hundred years after 
 that period*. The authentic acts of the martyr- 
 dom of Saturninus, mention that on his arrival at 
 Toulouse, (about the year 250, or not long after,) 
 only a few churches had risen in some cities by the 
 devotion of a few Christians". If Christian churches 
 were rare in Gaul in the third century, they must 
 have been still more so in the second ; and in fact, 
 Lyons is the only see which can shew an unques- 
 tionable succession from the second century. '* We 
 " wish," says the learned Tillemont, " that we could 
 " shew from history, that there were really several 
 " bishops in Gaul, but we find nothing on which we 
 " can depend in this affair with any certain ty v ." 
 Lyons may therefore justly be considered the oldest 
 Christian church in Gaul. Secondly, it appears 
 that the church of Lyons very early sent mission- 
 aries to convert the pagan nations of Gaul. It 
 seems probable that Benignus, Andochius, Thyrsus, 
 and Felix, disciples of Polycarp, preached the Gos- 
 pel at Marseilles, Lyons, Langres, Saulieu, and Di- 
 jon w . At Autun they converted Symphorian, who 
 suffered martyrdom in the reign of Aurelius, about 
 A. D. 180, according to Ruinart x . It appears that 
 Irenaeus, ^at a later period, instructed several dis- 
 ciples to preach the Gospel in Gaul ; amongst whom 
 
 t Gregor. Turonens. Hist. iii. part i. p. 455. edit. Brus- 
 
 Franc. lib. i. c. 28, 29. sels, 1699. 
 
 u Passio S. Salurnini ap. w Tillemont, Hist. Eccl.tom. 
 
 Ruinart. Acta Martyrum sin- iii. part i. p. 63, &c. Ruinart. 
 
 cera, p. 130. edit. Amsterdam. Acta Martyrum, p. 79, 80. 
 
 1713. x Ruinart. p. 80. 
 
 v Tillemont, Hist. Eccl.tom.
 
 152 Dissertation on primitive Liturgies. SECT. ix. 
 
 were Ferreolus a presbyter, Ferrution a deacon, 
 Felix a presbyter, Fortunatus and Achilles deacons. 
 The two first were sent to preach the Gospel at 
 Bezan^on, and the three last, at Valence in Dau- 
 phine. It is probable that they converted a large 
 number of the inhabitants of these towns, arid 
 suffered martyrdom A. D. 211 or 212 ?. The 
 church of Lyons, therefore, from her foundation, 
 sent missionaries into various parts of Gaul to the 
 north, south, and west ; and their labours extended 
 over a space of three or four hundred miles in 
 length. Without doubt, the piety and knowledge 
 of Irenseus gave a new vigour to the Gallican 
 church. He himself says, that in his time there 
 were churches among the Celts, and in Germany z . 
 Tertullian, a few years after, says, that divers na- 
 tions of the Gauls were submitted to Jesus Christ 3 , 
 yet there is no reason to think that what was done 
 there, had been effected by any but by the disciples 
 of the church of Lyons. Whatever churches, then, 
 were founded during the second and early part of 
 the third century in Gaul, seem to have received 
 their ministry and ecclesiastical rites from Lyons. 
 Thus room was left for a gradual extension of the 
 liturgy of Lyons through a large part of France ; 
 and under these circumstances we may reasonably 
 suppose, that the missionaries who appear to have 
 come from Rome to Gaul about the middle of the 
 third century or not long after b , did not insist on 
 introducing the Roman rite, but acquiesced in the 
 
 y Tillemont, torn. iii. part i. a Tertull. in Jud. c. vii. p. 
 
 p. 163, &c. 189. ed. Rigalt. Paris. 1674. 
 
 2 Adv. Haeres. lib. i. c. 3. b Gregor. Turonens. Hist. 
 
 See Tillemont, torn. iv. part 3. lib. i. c. 28. lib. x. c. 31. Liber 
 
 P. 9^7- de Gloria Confessorum, c. 30.
 
 SECT. ix. Liturgy of Gaul. 153 
 
 ancient liturgy and rites of the Gallican church. 
 That they did so, we can have little or no doubt ; 
 for how otherwise can we account for all the churches 
 of Gaul in two centuries afterwards cordially agree- 
 ing in one form of liturgy, and that form quite dif- 
 ferent from the Roman ? If these missionaries had 
 introduced the Roman liturgy, we should assuredly 
 have found that some great disputes on the subject 
 of the liturgy occurred in Gaul about the third or 
 fourth century. There would have been a tradition 
 in Gaul, that at some remote period the liturgy was 
 in some places altered, the Roman abolished, and 
 the Gallican introduced ; but there is no trace of 
 any such tradition. If then these missionaries re- 
 ceived the liturgy of Gaul, and if it has appeared 
 probable that the liturgy they received was no other 
 than that which was used at Lyons ; we see that the 
 church of Lyons may well be regarded as the source 
 from which the ancient Gallican liturgy was derived. 
 It may next be inquired, Whence did the church 
 of Lyons derive her liturgy ? To trace the liturgy 
 of this church is to trace her origin. In the present 
 instance, there is but little difficulty in the task. It 
 is admitted by all the learned, and supported by 
 irresistible evidence, that the church of Lyons was 
 founded by missionaries from Asia. Irenaeus, bishop 
 of Lyons, was a disciple of Polycarp of Smyrna. 
 Several missionaries of the church of Lyons and 
 the neighbourhood are also said in memorials of 
 authority to have been disciples of Polycarp d . Po- 
 
 c I think the expression of Gregory wrote, we may carry 
 
 Gregory of Tours, above quot- it back at least to the fifth 
 
 ed, antiquus canon, implies as century, which was the second 
 
 much. If the Gallican canon, after the arrival of the Roman 
 
 or rule of liturgy, was ancient missionaries, 
 in the sixth century, when d Ruinart. ActaMart. p. 80.
 
 154 Dissertation on primitive Liturgies. SECT. ix. 
 
 thinus, the predecessor of Irenseus, seems to have 
 come from the east ; and several of the early mem- 
 bers of the church testify by their names an eastern 
 origin 6 . Accordingly when the great persecution 
 took place in A. D.I 77, and their bishop, with 
 many other Christians, suffered martyrdom, the 
 church of Vienne and Lyons wrote an account of 
 their sufferings to the churches of Asia and Phry- 
 gia, and to no others. 
 
 It was therefore from Asia that the church of 
 Lyons derived her ecclesiastical traditions ; and 
 there can be no doubt that they of Asia received 
 their traditions from St. John the beloved disciple. 
 It appears from authentic history, that St. John ex- 
 ercised a diligent superintendence over the churches 
 of Asia and Phrygia f ; and hence probably, in con- 
 junction with the civil rank of Ephesus, arose the 
 authority of the bishop of that city, who sat in 
 the chair of John, arid exercised patriarchal or ine- 
 tropolitical jurisdiction over the churches of Asia, 
 Phrygia, and other adjoining provinces. We need 
 not wonder, then, that the churches of Asia con- 
 tended sharply in the second century for that cus- 
 tom of observing Easter, .which had been delivered 
 to them from ancient times . United to the na- 
 tural unwillingness to change ancient customs, which 
 men have generally felt, was the reverence with 
 which they thought of their apostolical ruler St. 
 John, and of the holy men who had been his dis- 
 ciples and followers. Polycrates, bishop of Ephe- 
 sus, in his Epistle to Victor of Rome, and the Ro- 
 man church, says, that " John, who rested on the 
 
 e Lib. v. cap. i. Hist. Eccl. c. i. lib. iii. c. 23. 
 Eusebii, v. not. Valesii in loc. 8 Euseb. Hist. Eccl. lib. v. 
 
 f Euseb. Hist. Eccl. lib. iii. c. 24.
 
 SECT. ix. Liturgy of Gaul. 155 
 
 " bosom of the Lord, who was a priest, and wore 
 " the petalon, who was a martyr and teacher, and fell 
 " asleep at Ephesus ; Polycarp, bishop of Smyrna ; 
 " Thraseas, bishop of Eumenia ; Sagaris, bishop of 
 " Laodicea ; the blessed Papirius ; Melito, bishop 
 *' of Sardis ; all kept the feast of Easter on the 
 " fourteenth day h ." It is plain, from all these 
 things, that the churches of Asia received their 
 ecclesiastical customs and liturgy from St. John, 
 rather than from any other of the Apostles. 
 
 Under these circumstances, it would appear pro- 
 bable that the ancient Gallican liturgy and rites 
 were originally derived from St. John ; and some 
 testimonies may be found which will confirm this 
 idea. In the seventh century the churches of Bri- 
 tain and Ireland differed from the Roman and other 
 western churches in the celebration of Easter. This 
 difference was caused by the adoption of different 
 paschal cycles. In the celebrated conference on this 
 subject, held at Strenaeshalch in Britain, between 
 Colman and Wilfrid, Colman defended the British 
 and Irish rule, saying, that they derived it by tra- 
 dition from St. John. Wilfrid very justly replied, 
 that they did riot derive this tradition from St. John, 
 for they did not, like him, keep the feast on the 
 fourteenth day of the first month, without any re- 
 gard to the day of the week on which it fell'. It 
 might appear from this, that Colman had know- 
 ingly stated an untruth : but Aldhelm, abbas Mel- 
 densis, afterwards bishop of Sherborn, about the 
 end of the same century, enables us to redeem the 
 character of Colman from this charge. It appears 
 
 h Euseb. Hist. Eccl. lib. v. Beda, Hist. Eccl. lib. iii. 
 c. 24. c. 25.
 
 1 56 Dissertation on primitive Liturgies. SECT. ix. 
 
 from him, that the British and Irish derived their 
 paschal cycle from that of Severus Sulpitius, a monk 
 of Gaul-J, and it is this tradition which the Irish and 
 British ascribed to St. John. The simple reason, 
 then, for Colman's reference to St. John was, that 
 the ancient Gallican customs were esteemed to be 
 derived from that Apostle. 
 
 The cycle of Sulpitius might have been intro- 
 duced into Ireland by Patrick, who conversed with 
 the holy Martin, bishop of Tours : and amongst the 
 disciples of the latter was Sulpitius, and also Ger- 
 manus, the principal instructor of Patrick k . The 
 same Germanus may have introduced the cycle of 
 Sulpitius into the British church, when at the re- 
 quest of the British clergy, and by direction of the 
 council of Aries, he came, A. D. 429 and 447, with 
 Lupus and Severus, to oppose the Pelagian heresy 
 in Britain 1 . 
 
 However this may appear, we are certain that 
 the tradition of the Irish, and probably of the 
 British churches was, that St. John actually ori- 
 ginated the Gallican rites. The ancient Irish author, 
 whose tract was published by Spelman, is by all 
 critics allowed to have written not later than the 
 beginning of the eighth century. He affirms it 
 
 j Aldhelmi Epistola ad Ge- paschal controversy, between 
 
 runtium, &c. apud Bonifacii the Britons and Romans, see 
 
 Mogunt. Ep. num. 44. " Porro Appendix ad Bed. Hist. Eccl. 
 
 isti (Britanni) secundum de- a Smith, Num. ix. O'Conor, 
 
 cennem novennemque Anato- Rer. Hibernicar. torn. i. Prole- 
 
 lio computatum, aut potius gomena, p. 2. pag. cxix. 
 juxta Sulpicii Severi regulam, k O'Conor, Rer. Hibern. 
 
 qui 84 annorum cursum de- Scriptores, p. Ixxxii. xci. ciii. 
 
 scripsit, 14 lunse cum Judaeis See also Usser. Brit. Eccl. An. 
 
 paschale sacramentum cele- tiq. c. xvii. p. 482. 
 brant." On the subject of the * Usserii Antiq. c. xi. xii.
 
 SECT. ix. Liturgy of Gaul. 157 
 
 positively thus : " John the Evangelist first chanted 
 " the Gallican course? (i. e. offices or liturgy, which, 
 as Mabillon observes, this author seems to confound 
 together,) " then afterwards the blessed Polycarp, 
 " disciple of St. John ; then afterwards, thirdly, Ire- 
 " naeus, who was bishop of Lyons in Gaul, chanted 
 " the same course in Gaul m ." This author distin- 
 guishes the Gallican course from the Roman, St. 
 Mark's, the Irish and British, the Oriental, the 
 Ambrosian, and that of Benedict the abbot. In the 
 next section it will be seen that there are reasons 
 for thinking that the Spanish liturgy must have 
 been originally derived from the Gallican in the 
 third century ; and combining this proof of the an- 
 tiquity of the Gallican liturgy with the tradition of 
 the ancient British and Irish churches above no- 
 ticed ; remembering the testimony of Hilduinus 
 Abbas, that the same liturgy had prevailed from the 
 first introduction of Christianity into Gaul ; and re- 
 flecting that Lyons, the first church in Gaul, derived 
 her liturgy from the churches ruled by St. John, 
 that there is no trace or tradition of any other 
 liturgy having prevailed in Gaul in primitive times, 
 that this ancient liturgy differed from the Roman, 
 the? Alexandrian, and the oriental ; it appears alto- 
 gether probable that the Gallican liturgy was de- 
 rived originally from the instructions given by St. 
 John to the churches of Asia and Phrygia, and 
 therefore that we may invest it with the dignity of 
 an apostolical liturgy. In treating of the liturgy of 
 Ephesus in the fifth section of this Dissertation, I 
 have remarked, that although the great oriental 
 liturgy has long been used in the churches of Asia 
 m Spelman, Concilia, tom. i. p. 176.
 
 1 58 Dissertation on primitive .Liturgies. SECT. ix. 
 
 and Phrygia, yet there are reasons for thinking that 
 up to the fourth century a different form was used 
 there ; and on consulting the remains of the Gal- 
 lican liturgy, I have shewn that it is very likely 
 that the council of Laodicea, held in Phrygia in the 
 fourth century, introduced the great oriental liturgy 
 in place of another which resembled the ancient 
 Gallican. If this be so, we may feel almost certain 
 that the Gallican liturgy was derived from a period 
 of apostolical antiquity. 
 
 Having examined the origin and history of the 
 Gallican liturgy, I may now proceed to state its 
 order and substance, according to the monuments 
 which still remain. As to the very words of this 
 liturgy during the primitive ages, or indeed at any 
 time, we need not attempt to seek for them. The 
 Gallican missals admitted of more variety in the 
 method of performing divine service than any other. 
 The number and order of the lessons and prayers, 
 the main substance and tendency of some of them, 
 the words commemorating our Redeemer's deeds 
 and words at the institution, the hymn Tersanctus, 
 the Lord's Prayer, and a few minor particulars, 
 seem to have been all that was fixed. 
 
 Germanus informs us, that the liturgy began with 
 an anthem followed by Gloria Patri n , after which 
 the deacon proclaimed silence, and a mutual saluta- 
 
 n Germanus de Missa, Mar- psallentii modulatio conquie- 
 tene, Thesaur. Anecdotorum, vit," Greg. Turon. Gloria Mar- 
 torn, v. p. 91. " Dum sanctam tyrum, lib. i. c. 34. See L/e 
 ingrederentur basilicam, hanc Brun, torn. iii. p. 250. Le 
 antiphonam ex improvise pri- Brun has given the best and 
 miceriusquieratimposuit,"&c. fullest exposition of the Gal- 
 Gregor. Turon. Hist. lib. ii. c. lican liturgy that I have seen. 
 37. " Et ecce chorus psallen- He has corrected several slight 
 tium qui ingressus basilicam, errors into which Mabillon and 
 postquam dicta gloria Trinitati, others have fallen.
 
 SECT. ix. Ltiwrgy of Gaul. 159 
 
 tion having passed between the priest and people, 
 the hymn Trisagios, in imitation of the Greek rite, 
 was sung, and was followed by Kyrie eleeson , and 
 the song of Zacharias the prophet beginning Bene- 
 dictusv, after which the priest read a collect, entitled 
 Post prophetiam in the Gallican missals. The office 
 so far, though ancient, cannot be traced to the most 
 primitive ages of the Gallican church, as doubtless 
 the liturgy originally began with the lessons from 
 holy Scripture, which I now proceed to consider. 
 
 A lesson from the prophets or Old Testament 
 was first read*!, then one from the Epistles 1 ", which 
 was succeeded by the hymn of the three children, 
 Benedicite 5 , and the holy Gospel*. In latter times 
 the book of the Gospels was carried in procession to 
 the pulpit by the deacon, who was accompanied by 
 seven men bearing lighted tapers, and the choir 
 
 Germanus, p. 9 1 . Concil. r Germanus, p. 92. 
 
 ii. Vasens. can. 3. s Germanus, p. 92. " Jubet 
 
 P Germanus, p. 92. "Fratres Rex ut Diaconum nostrum, qui 
 
 vero consacerdotesque qui ad- ante diem ad missas psalmum 
 
 erant, locum Palladio episcopo responsoriuin dixerat, canere 
 
 ad agenda festa praebuerunt, juberem." Greg. Turon. lib. 
 
 quo incipiente Prophetiam," viii. c. 3. 
 
 &c. Gregor. Turon. lib. viii. * Germanus, p. 93. Gregor. 
 
 c. 7. Turon. lib. viii. cap. 4. Caesa- 
 
 q Germanus, p. 92. " Haec rius, Horn. 80. numbered 281. 
 
 ergo mensa unde cibus vitae in the Appendix of the Ser- 
 
 spiritalis accipitur cum vel mons of Augustine, torn. v. 
 
 praescripta legis vel propheta- p. 468. " Lectiones sive Pro- 
 rum voces ab Ecclesiaa viris ad pheticas, sive Apostolicas, sive 
 revelationem divini consilii Evangelicas etiam in domibus 
 tractantur." Hilarius Pictav. vestris, aut ipsi legere, aut alios 
 Tractat. in Ixvii. Ps. p. 225. legentesaudirepotestis: conse- 
 edit. Benedict. "Estet mensa crationem vero corporis vel san- 
 lectionuin Dominicarum in qua guinis Domini non alibi nisi in 
 spiritalis doctrinae cibo alimur." domo Dei,"&c. See also Concil. 
 Idem, p. 428. iii. Lugd. torn. iv. p. 1585.
 
 160 Dissertation on primitive Liturgies. SECT. ix. 
 
 sung anthems before and after the Gospel". After 
 the Gospel was ended, the priest or bishop preached v , 
 and the deacon made prayers for the people w , (pro- 
 bably in imitation of the Greek liturgies, where a 
 litany of the kind occurs after the Gospel",) and the 
 priest recited a collect, Post precem?. Then the 
 deacon proclaimed to the catechumens to depart 2 , 
 but whether any previous prayers were made for 
 them seems doubtful. Germanus speaks of its being 
 an ancient custom of the church to pray for cate- 
 chumens in this place, but his words do not abso- 
 lutely prove that there were particular prayers for 
 them in the Gallican church, and no other author 
 refers to the custom, as far as I am aware. The 
 catechumens, and those under penitential discipline, 
 having been dismissed a , silence was again enjoined, 
 and an address to the people on the subject of the 
 day, and entitled Pr<%fatio, was recited by the 
 priest b , who then repeated another prayer . The 
 oblations of the people were next received d , while 
 the choir sang an offertory anthem, termed sonum 
 by Germanus. The elements were placed on the 
 holy table, and covered with a large and close veil 
 
 u Germanus, p. 93. Greg. 1585. See Le Brun, torn. iii. 
 
 Tur. lib. viii. c. 4. p. 249. 254. 
 
 y Germanus, p. 93, 94. Hi- z Germanus, p. 94. 
 
 larius Pictav. Tract, in Ixvii. a Germanus, p. 94. Gregor. 
 
 Ps. cited above. Andoeni vita Turon. Vitee Pat. c. 17. 
 
 S. Eligii, c. 22. Cypriani vita b Le Brun, torn. iii. p. 255. 
 
 S. Caesarii Arelat. c. ii. 19. c Le Brun, ibid. This prayer 
 
 w Germanus, p. 94. was sometimes entitled, "Col- 
 
 x Goar, Rituale Grace, p. 69. lectio ante Nomina." 
 y Germanus, p. 94. " Usque d Germanus, p. 94. Concil. 
 
 ad orationem plebis quae post Matisconens. ii. can. 4. A, D. 
 
 Evangelia legeretur. "Concil. 585.. 
 
 iii. Lugd. Cone. torn. iv. p.
 
 SECT. IX. 
 
 Liturgy of Gaul. 
 
 or pall e , and in latter times the priest here invoked 
 the blessing of God on the gifts f . Then the tablets 
 called diptychs, containing the names of the living 
 and departed saints, were recited, and the priest 
 made a collect "post nominal." Then followed 
 the salutation and kiss of peace; after which the 
 priest read the collect, "ad pacemV The mys- 
 tical liturgy now commenced, corresponding to the 
 Eastern " prosphora," or " anaphora," and the Ro- 
 man preface and canon. It began with the form 
 " Sursum corda 1 ," &c. and then followed the pre- 
 face or thanksgiving, called "contestatio," or "immo- 
 " latioJ," in which God's benefits to the human 
 race were variously commemorated ; and at the 
 proper place the people all joined in singing the 
 hymn Tersanctus k . The thanksgiving then con- 
 
 e Gregor. Turon. Historia 
 Franc, lib. vii. c. 22. Gerina- 
 nus, p. 95. 
 
 f Le Brun, torn. iii. p. 257. 
 
 B Germanus, p. 95. Miss. 
 Gothic, ap. Mabillon de Li- 
 turg. Gall. p. 1 88. 191, &c. 
 Le Brun, torn. iii. p. 257, 258. 
 Innocentius of Rome, in the 
 fifth century, in his Epistle to 
 Decentius of Eugubium, re- 
 proved this position of the 
 prayers. 
 
 h Germanus, p. 95. Miss. 
 Goth. p. 1 88. 191, &c. 
 
 i " Sursum corda ideo sacer- 
 dos habere admonet, ut nulla 
 cogitatio terrena maneat in 
 pectoribus nostris in hora sa- 
 crae oblationis," &c. Germa- 
 nus, p. 96. " Cum eniin max- 
 ima pars poptili recitatis lec- 
 tionibus exeunt de ecclesia, cui 
 dicturus est sacerdos Sursum 
 corda ?" Caesarii Horn. 80. 
 
 VOL. i. 
 
 August. Oper. torn. v. Append, 
 p. 469. 
 
 j Miss. Gothic, ap. Mabillon, 
 Lit. Gall. p. 1 88. 191, &c. 
 " Cum nos rite sacrosancta so- 
 lemnia celebrando, Contestatio- 
 nem de sancti Domini virtuti- 
 bus narraremus." Gregor. Tu- 
 ron. lib. ii. de Mirac. S. Mart. 
 c. 14. Hilary of Poictiers 
 seems nearly to transcribe a 
 portion of the thanksgiving. 
 Hilar. Pictav. lib. iii. de Trini- 
 tate, p. 811. edit. Benedict. 
 " Hanc oblationem Ecclesia 
 sola puram offert Fabricator]', 
 ofFerens ei cum gratiarum ac- 
 tione ex creatura ejus quo- 
 modo autem constabit eis eum 
 panem in (\uograli(E actcc sint" 
 &c. Irenaeus adv. Hasres. lib. 
 iv. c. 1 8. al. 34. 
 
 k Miss. Goth. Mabillon, 189. 
 &c. " At ubi expedita contes- 
 tatione omnis po])ulus sanctus 
 
 M
 
 162 
 
 Dissertation on primitive Liturgies. 
 
 SECT. rx. 
 
 tinued in the form called "post sanctus 1 ," which 
 terminated with the commemoration of our Savi- 
 our's deeds and words at the institution of this 
 sacrament. Afterwards the priest recited a collect, 
 entitled "post mysterium," or "post secreta," pro- 
 bably because the above commemoration was not 
 committed to writing, on account of its being 
 esteemed to have great efficacy in the consecration. 
 The collect, " post mysterium," often contained a 
 verbal oblation of the bread and wine, and an invo- 
 cation of God to send his Holy Spirit to sanctify them 
 into the sacraments of Christ's body and blood 11 . 
 After this the bread was broken , and the Lord's 
 Prayer repeated by the priest and people, being 
 introduced and concluded with appropriate prayers, 
 made by the priest alone?. The priest or bishop 
 
 in laudem Domini proclama- 
 vit," &c. Gregor. Turon. lib. 
 ii. de Mirac. S. Mart. c. 14. 
 " In omnibus missis semper 
 Sanctus S. S. eo ordine quo ad 
 missas publicas dicitur dici de- 
 beat." Condi, ii. Vasens.can.3. 
 " Consistens quis extra eccle- 
 siam spectet celebres hymno- 
 rum sonitus." Hilar. Pictav. 
 p. 174. edit. Benedict. Caesarii 
 Horn. 80. Append. S. August, 
 torn. v. p. 469. 
 
 1 Miss. Gothicum, Mabillon, 
 de Liturgia Gallicana, p. 189, 
 &c. 
 
 m Ibid. 
 
 n Ibid. p. 228. 230.285. 296. 
 300. 
 
 Germanus, p. '96. " Ve- 
 rum ubi explicitis verbis sacris, 
 confracto Dominici corporis sa- 
 cramento, et ipse sumpsit, et 
 aliis distribuit ad edendum," 
 Gregor. Turon. lib. i. de Gloria 
 
 Martyrum, c. 87. It appears 
 that the bread was broken be- 
 fore the Lord's Prayer was said, 
 for the prayer generally called 
 " post secreta," is sometimes 
 in the Gothic Missal termed 
 " collectio ad panisfractionem." 
 Mabillon, p. 251. 
 
 P Miss. Goth. Mabillon, p. 
 189, &c. Germanus, p. 96. 
 " Quadam die Dominica cum 
 reliquo populo stabat. Factum 
 est autem cum Dominica oratio 
 diceretur, haec aperto ore coe- 
 pit sanctam orationem cum re- 
 liquis decantare." Gregor. Tu- 
 ron. de Mirac. S. Mart. lib. ii. 
 c. 30. " Audiat orantis populi 
 consistens quis extra ecclesiam 
 vocem." Hilar. Pictav. Tract, 
 in Ixv. Ps. p. 174. edit. Bened. 
 Caesarii Horn. 80. in Append. 
 August. Oper. torn. v. p. 469. 
 edit. Bened. Horn. 81. pag. 
 471.
 
 SECT. ix. Liturgy of Gaul. 163 
 
 then blessed the people, to which they answered, 
 Amen !. Communion afterwards took place, during 
 which a psalm or anthem was sung r . The priest 
 repeated a collect of thanksgiving 8 , and the service 
 terminated. 
 
 It is obvious that this liturgy was an independent 
 rite, and that it cannot be said to have been derived 
 from the oriental, the Alexandrian, or the Roman 
 forms. However, it came nearer to the oriental 
 form than to either of the others. The chief differ- 
 ence between the Gallican and oriental liturgies con- 
 sisted in this, that the prayers for the living and 
 departed members of the church, occurred after the 
 thanksgiving and consecration in the oriental li- 
 turgy ; while in the Gallican they preceded the sa- 
 lutation of peace and thanksgiving. There is an- 
 other difference which has been already noticed, 
 namely, that the Gallican had not the three prayers 
 of the faithful, which seem to have been introduced 
 into the oriental liturgy about the early part of the 
 fourth century. 
 
 With regard to the form of consecration, some 
 difficulty occurs. The more sacred part of this 
 form, which contains our Lord's words, is not writ- 
 ten in any of the Gallican missals : however, we 
 may not unreasonably suppose that it accorded with 
 the corresponding portion of the Spanish or Mos- 
 
 <l Germanus, p. 96. Miss. cramentorum officia, respon- 
 
 Gothic. 189, &c. CaesariiHom. sionem devotae confessionis ac- 
 
 80, 8 1. torn. v. Append. Oper. cipiat," p. 174. edit. Bened. 
 
 S. August, p. 469, 470. Though he may allude in this 
 
 r Aureliani Regula in fine, place to the general response 
 
 The response of the communi- made at the end of the bene- 
 
 cants, Amen, is probably re- diction. 
 
 ferred to by Hilary of Poictiers: 9 Miss. Goth. Mabillon, p. 
 
 " Inter divinorum quoque sa- 190. )93,&c. 
 
 M 2
 
 164 Dissertation on primitive Liturgies, SECT. ix. 
 
 arable liturgy. But a greater difficulty occurs with 
 regard to the portion of the Gallican liturgy which 
 immediately followed our Saviour's words. The 
 collect called " post secreta" sometimes contains, 
 like the oriental rite, a verbal oblation of the gifts 
 to God, and an invocation of God to send his holy 
 Spirit, and make the elements the mystical body 
 and blood of Christ. In other missae, however, one 
 or both of these forms are wanting. That the more 
 solemn part of the liturgy in the Gallican church 
 contained some such invocation, in addition to the 
 thanksgiving and words of institution, is, I think, 
 to be derived from the words of Irenaeus : " The 
 " bread which is of the earth, having received the 
 " invocation of God, is no longer common bread, but 
 " the eucharistV This invocation seems to imply 
 more than a thanksgiving, it is such a " calling 
 " upon" God as is supposed to be " received" by the 
 bread. What can we more naturally understand by 
 this expression, than the invocation which is found 
 in all the oriental and Alexandrian liturgies, " that 
 " God will send his holy Spirit to consecrate the bread 
 " and wine ?" This form has always been called the 
 " invocation" by the oriental churches, as Grabe 
 shews from the writings of Cyril of Jerusalem, and 
 Basil"; and many of the oriental liturgies give it 
 the same appellation v . It seems also, that the 
 Spanish or Mosarabic liturgy, which was the same 
 as the Gallican, contained some invocation of this 
 
 * 'Q.S yap dno yf/s aproS irpoo-- p. 400. not. I. 
 
 "\a^av6fj.fvos TTJV (7riK\r}crtv rov v Renaudot, Liturg. Orient. 
 
 Qtov, ovKfTi KOIVOS apros f<rrlv, torn. i. Lit. Basil, p. 16. Cyril. 
 
 dXX' fvxapta-ria. Iren. adv. Hse- 48. p. 238, &c. ; torn. ii. p. 33. 
 
 res. lib. iv. c. i 8. al. 34. 88_, &c. 
 
 u See Irenaei Oper. a Grabe,
 
 SECT. ix. Liturgy of Gaul. 165 
 
 kind ; for Isidore Hispalensis says, that the " sixth 
 " prayer" of the liturgy, which corresponded with 
 the Gallican " post secreta," " was the confirmation of 
 " the sacrament, that the oblation which is offered to 
 " God, being sanctified by the Holy Spirit, may be 
 " confirmed as the sacrament of the body and blood w .'' 
 I think, therefore, that there are reasons enough to 
 warrant us in holding the opinion, that the liturgy 
 of the Gallican church originally contained always 
 some invocation or prayer to God for the sancti- 
 fication of the elements ; an invocation which we 
 actually find in several of the ancient Gallican 
 " missae." 
 
 w " Porro sexta exhinc sue- turn, corporis et sanguinis (sa- 
 
 cedit, confirmatio sacramenti ; cramentum) confirmetur." Isi- 
 
 ut oblatio quse Deo offertur, dori Hispal. de Eccl. Officiis 
 
 sanctificata per Spiritum Sane- lib. i. c. 15. 
 
 M 3
 
 166 Dissertation on primitive Liturgies. SECT. x. 
 
 SECTION X. 
 
 LITURGY OF SPAIN. 
 
 As the abolition of the ancient Gallican liturgy, 
 and the substitution of the Roman in its place, was 
 effected by the emperor Charlemagne ; so likewise, 
 in about three centuries afterwards, the churches of 
 Spain were obliged by the authority of the Spanish 
 monarchs, who were influenced by the Roman pa- 
 triarch, to relinquish their ancient liturgy, and re- 
 ceive in its place the Roman. The Spanish liturgy 
 was abolished in Arragon about A.D. 1060, in the 
 reign of Ramiro the First a ; but it was not for 
 some time after relinquished in Navarre, Castille, 
 and Leon. Gregory the Seventh of Rome wrote to 
 Alphonso the Sixth, king of Castille and Leon, and 
 to Sancho the Fourth, king of Navarre, A.D. 1074 b , 
 and made the greatest exertions to have the ancient 
 liturgy abolished in Spain ; giving as his reason, 
 that it contained certain things contrary to the ca- 
 tholic faith c . This charge was most erroneous, and 
 
 a Pinii Tract, de Lit. Mos- 221. . 2.N. 230. 232, 233. 
 arab. torn. i. Oper. Thomasii, b Pinius, ibid. p. xlvi. 
 a Blanchinio c. 6. . i.N. 220, c Ibid.p. xlvii.
 
 SECT. x. Liturgy of Spain. 167 
 
 was only intended to throw obloquy on the Spanish 
 liturgy; for only a very short time before, A.D. 1064, 
 three bishops, deputed by all the prelates of Spain, 
 had attended the council of Mantua, and presented 
 the Spanish or Mosarabic missal for the inspection 
 of that council, and of Alexander the Third of Rome; 
 by whom it was approved, and declared orthodox d . 
 Roderic Ximenes, archbishop of Toledo, relates that 
 the clergy and people of all Spain were in disturb- 
 ance, at being compelled by 4he king Alphonso and 
 the Roman legate to receive the Gallican office 6 ; 
 that is, the Roman, which had now been long used 
 in Gaul, and was probably most familiarly known 
 in Spain by the title of Gallican. However, the 
 king at last succeeded in his design, (which had 
 been chiefly instigated by the queen Constantia,) by 
 threatening death and confiscation to all who op- 
 posed it ; and then, according to Roderic, while all 
 wept and lamented, it became a proverb, that " quo 
 " volunt reges vadunt leges f ." From this time the 
 Mosarabic or Spanish liturgy became almost extinct, 
 until, in the beginning of the sixteenth century, 
 cardinal Ximenes endowed a college and chapel in 
 
 d Ibid. p. xliii. pertinax executor, nee mira- 
 
 e " Quia Ricardus legatus culo territus, nee supplicatione 
 
 se gerebat in aliquibus minus suasus, voluit inclinari ; sed 
 
 caute fuit ab Urbano summo mortis supplicia et direptio- 
 
 pontificerevocatus; verumante nem minitans resistentibus, 
 
 revocationem clerus et populus praecepit ut Gallicanum offi- 
 
 totius Hispanice turbatur, eo cium in omnibus regni sui fi- 
 
 quod Gallicanum officium sus- nibus servaretur. Et tune 
 
 cipere a legato et principe co- cunctis flentibus et dolentibus, 
 
 gebantur." Roderic. Toletan. inolevit proverbium : ' Quo 
 
 de Reb. Hist. lib. vi. c. 26. volunt reges vadunt leges.'" 
 
 f " Sed rex cum esset mag- Ibid. 
 minimus, et su;i- voluntatis 
 
 M 4
 
 168 Dissertation on primitive Liturgies. SECT. x. 
 
 Toledo, for the celebration of that ancient rite&; and 
 this is now perhaps the only place in Spain where 
 the primitive liturgy of that country and of Gaul is 
 in some degree preserved. 
 
 On examining the Mosarabic liturgy, it appears 
 to have agreed almost exactly with the ancient Gal- 
 lican rite h . Much confusion has been caused by 
 not distinguishing between the Spanish liturgy and 
 missal. The liturgy may be old, though many 
 " missse " may be modern ; nay, all the prayers now 
 existing in the missal may be modern, and yet the 
 liturgy be most ancient. The number and order of 
 the parts is that which gives us the characters of 
 the liturgy ; and on examining the remains of the 
 ancient Spanish missal, we find that the liturgy 
 accorded in these respects with the early Gallican. 
 This uniformity is recognised in the Epistle of the 
 emperor Charles the Bald to the clergy of Ravenna, 
 in which he intimates that priests who came to him 
 from Toledo in Spain had performed in his presence 
 the ancient liturgy of the Gallican church, which 
 had been abolished by his ancestor Charlemagne 1 . 
 This shews that in the ninth century the Spanish 
 and the ancient Gallican liturgies were considered 
 to have been the same. The Spanish liturgy was 
 therefore different from the Roman in the ninth 
 century. And it is plain also that this difference 
 had existed since the sixth century ; for Isidore, 
 bishop of Seville, describes the liturgy so minutely, 
 
 g Pinius ut supra, cap. viii. sals ; and, section vi. refutes 
 
 h Lesleus, in his preface to the arguments of those who 
 
 the Mosarabic missal, sect. v. deny that conformity, 
 
 traces the conformity of the l See this passage cited in 
 
 Gallican and Mosarabic mis- sect. 9. note m , p. 146.
 
 SECT. x. Liturgy of Spain. 169 
 
 as to leave no doubt that it was the same as that 
 afterwards used in Spain, and very different from 
 the Roman-'. And Vigilius of Rome, about A. D. 
 538, writing to Profuturus, bishop of Braga in 
 Spain, on the subject of the liturgy, informed him, 
 as if he had been ignorant on the subject, that at 
 Rome they were always accustomed to consecrate 
 the elements after the same tenor, or in the same 
 words ; and that on each feast day they made com- 
 memoration of the subject of that day, by subjoin- 
 ing certain collects, &c. : and, finally, that he might 
 receive full information on the subject, he transcribed 
 for Profuturus the Roman canon, and the collects 
 &c. for Easter k , All this shews that the Roman 
 liturgy was at that time not well known in Spain ; 
 and we may observe, with regard to the above pas- 
 sage, that it not only shews that the Roman liturgy 
 was not used in Spain A.D. 538, but contains a sort 
 of tacit allusion to the ancient Roman and Spanish 
 modes of celebrating the liturgy. For when it is 
 said by Vigilius, that they always consecrated in 
 the same manner, and when he adds the canonical 
 prayer to his letter, we see a distinct reference to 
 the Roman custom of always using the same canon, 
 and only admitting variety in the prefaces, collects, 
 &c. While, on the other hand, we know that the 
 Spanish and Gallican churches varied the canon, as 
 well as the prefaces and collects, for almost every 
 festival ; which seems evidently to be alluded to. 
 
 If then it appears that in the sixth century the 
 Spanish churches had their liturgy distinct from the 
 
 J Isidor. Hispalens. de Eccl. k Cited above in note* of 
 Oflic. lib. i. c. ii 15. section 6. p. 115.
 
 170 Dissertation on primitive Liturgies. SECT. x. 
 
 Roman, we are justified in thinking that they had 
 used the same from a period of remote antiquity. 
 There was no supreme power over them, which was 
 likely to have introduced this liturgy at a recent 
 period. The patriarchs of Rome had no right to 
 introduce any liturgy into the Spanish church ; and 
 even supposing that they had, would they have in- 
 troduced one entirely different from their own 1 ? 
 Nor have we any reason to think that the oriental 
 liturgy was brought from Constantinople by the 
 Goths, when they invaded Spain, as Pinius would 
 contend 10 . For there is no reason to suppose that 
 the bishops of Spain would have relinquished their 
 original liturgy, to adopt another which was intro- 
 duced by the barbarian invaders of their country ; 
 nor is there, as far as I am aware, any proof that 
 the Goths who invaded Spain had received Chris- 
 tianity and a liturgy in the east ; and, finally, the 
 liturgy of Spain does not seem to have been derived 
 from the oriental formularies, but to have accorded 
 with the Gallican. Neither have we any reason to 
 think that the rites of the Gallican church were im- 
 posed on that of Spain ; or that the latter adopted 
 the rites of the former, at any period approaching 
 towards the sixth century. We have no trace in 
 history or tradition of such an approximation. And, 
 in fact, Isidore of Seville, in the sixth century, at- 
 tributed the origin of the Spanish liturgy to St. 
 Peter" ; which shews that he considered it of the 
 
 1 Lesleus, Praefat. Missal. m Pinius, ut supra, cap. ii. 
 
 Mosarab. sect. x. proves at . i. 
 
 length that the Roman was n " Ordo autem missae vel 
 
 not the original liturgy of orationum, quibus oblata Deo 
 
 Spain. sacrificia consecrantur, primum
 
 SECT. x. Liturgy of Spain. 171 
 
 most remote antiquity, and had little idea of its 
 having been derived from the Gallican. 
 
 It is however apparent that this liturgy must 
 have been derived from the Gallican at a most re- 
 mote period, simply from combining the fact of the 
 substantial identity of both, with their circumstan- 
 tial variation, and the ancient independence of the 
 two churches. If we regard the geographical posi- 
 tion of the two countries, we perceive that Gaul 
 was more likely to receive the Christian faith at an 
 early period than Spain ; and, in fact, we have 
 more ancient accounts of churches and bishops in 
 the former than in the latter country. It is true 
 that St. Paul is said by many ecclesiastical writers 
 to have visited Spain ; that an inscription (of ques- 
 tionable authenticity however) records the persecu- 
 tions inflicted on Christians in that country in the 
 time of Nero; that Irenaeus, Tertullian, and Cy- 
 prian, speak of Christians in Spain : but it seems 
 that religion was for some time only in an infant 
 state there. The earliest mention of Spanish bi- 
 shops occurs in the writings of Cyprian , nearly a 
 hundred years after the time of Pothinus, bishop of 
 Lyons. The first Spanish martyr of whom we have 
 any authentic account, is Fructuosus of Tarragona, 
 who suffered in the time of Decius, about A. D. 259 p . 
 If we take probability for our guide, in the absence 
 of certainty, we may say, that the chief missionaries 
 came from Gaul to Spain, and with the ecclesias- 
 tical orders introduced the liturgy of their own 
 
 a Sancto Petro est institutus, Cyprian. Epist. Ixvii. edit. 
 
 cujus celebrationem uno eo- Fell. p. 170. 
 
 demque modo universus per- P Ruinart, Acta Martyrum, 
 
 agit orbis." Isidor. Hisp. de p. 219. 
 
 Eccl. Off. lib. i. c. 15.
 
 172 Dissertation on primitive Liturgies. SECT. x. 
 
 church : and in this point of view, we must assign 
 a very great antiquity to the Gallican and Spanish 
 liturgy, since it could scarcely have been brought 
 from Gaul to Spain later than the beginning of the 
 third century. Of course, in saying this, I would 
 not be understood to affirm, that we can ascertain 
 the words of the Spanish or Gallican liturgy at such 
 a remote period. It has happened, in fact, from 
 the custom of these churches, in varying almost 
 every part of the liturgy for each feast, that we can 
 scarcely do more than determine the general sub- 
 stance and order of that liturgy at any time. 
 
 The Spanish or Mosarabic liturgy was minutely 
 described by Isidore Hispalensis in the sixth cen- 
 tury ; and his description coincides perfectly with 
 those monuments of it which still remain. During 
 the middle ages, and in the time of cardinal Xime- 
 nes, the Mosarabic liturgy received an addition of 
 several rites, which are now used in it^ ; but others 
 are plainly derived from the church of Constantino- 
 ple, which is another proof of the independence of 
 the Spanish liturgy both of the Roman and Gal- 
 lican ; and affords an additional confirmation of the 
 ancient existence of this rite, which was already so 
 long established, before the contentions of the east- 
 ern and western churches, in the ninth arid preced- 
 ing centuries, as to have borrowed from the former 
 several improvements. The Mosarabic missal pub- 
 lished by cardinal Ximenes, A. D. 1500, is now very 
 scarce. It was republished by Lesleus at Rome 
 A. D. 1755, with learned annotations, which amply 
 
 <1 Lesleus, Praefat. Missalis turgy and missal were added 
 Mosarab. sect. vii. shews what in the time of Ximenes, and 
 portions of the Mosarabic li- during the middle ages.
 
 SECT. x. Liturgy of Spain. 173 
 
 merit a perusal. Martene, in his valuable work, 
 " De Antiquis Ecclesiae Ritibus," lib. i. c. 4. n. 12, 
 has printed so much of the Mosarabic missal as is 
 sufficient to give a satisfactory view of its nature. 
 Isidore of Seville, Leander, and other Spanish bi- 
 shops, are said to have composed this missal, which 
 is probably a very correct statement, since we may 
 very well attribute to them many, or even all, 
 of the distinct "missae," which make up that vo- 
 lume. But the original model and substance of 
 the liturgy, as I have said, was apparently derived 
 from the Gallican church, by which it had been 
 probably received from the churches of Asia and 
 Phrygia. 
 
 The Mosarabic liturgy began with an anthem 
 and responsory r , and a collect 8 , which were suc- 
 ceeded by a lesson from the Prophets or Old Testa- 
 ment* ; another anthem", or, on certain days, the 
 Song of the Three Children v ; the Epistle w , Gospel, 
 and Alleluia chanted with a verse*. Of course the 
 
 r Martene, torn. i. p. 457. u Martene, p. 457. 
 
 This is probably alluded to by v Idem, p. 458. Concil. To- 
 
 Isidore, de Eccl. Off., who let. iv. can. iv. " Hymnum 
 
 speaks of anthems and respon- quoque trium puerorum hoc 
 
 series in lib. i. c. 7 and 8, just sanctum concilium instituit, 
 
 before he alludes to collects ut per omnes ecclesias Hispa- 
 
 and lessons. niae vel Galliae (Narbonensis) 
 
 8 Martene, p. 457. Observe in omnium missarum solemni- 
 
 that the termination of most tate decantetur." 
 
 prayers in the Mosarabic li- w Martene, p. 458. 
 
 turgy is separated from the x Idem. Concil. Toletan. 
 
 body of the prayer, and seems (anno 633.) iv. can. 12. "In 
 
 altogether formed like those quibusdam Hispaniarum ec- 
 
 of the Greek rite. See Goar, clesiis Laudes post Apostolum 
 
 Rit. Graec. Liturg. Chrysost. decantantur, priusquam Evan- 
 
 et Basil. Isidore probably re- gelium prasdicetur ; dum ca- 
 
 fers to the collect in cap. 9. nones praecipiunt, post Aposto- 
 
 lib. i. lum non Laudes sed Evange- 
 
 ' Martene, p. 457. Isidor. lium annuntiari," &c. Bona 
 
 lib. i. c. 10. shews that the "Laudes" here
 
 174 
 
 Dissertation on primitive Liturgies. 
 
 SECT. X. 
 
 sermon occurred anciently in this place. Then the 
 catechumens being dismissed, the oblations of the 
 faithful were received, and in the meantime the 
 choir sung an offertory anthem ?. The elements 
 being placed on the table, the preface, resembling 
 the address to the people at the beginning of 
 the Gallican liturgy, was read 2 . Then followed a 
 prayer commending the prayers and oblations to 
 the acceptance of God a ; the names of the living 
 and departed were read, and prayer made for them b ; 
 a collect was recited before the kiss of peace . Then 
 
 means the " Alleluia," &c. after 
 the Gospel. Rer. Lit. lib. ii. 
 c. 6. N9. 4. Isidore speaks of 
 the "Laudes/'or " Alleluia," in 
 this place ; and after remark- 
 ing, that in Africa it was only 
 sung on Sundays, and between 
 Easter and Pentecost, adds 
 these words ; " Verum apud 
 nos, secundum antiquam Hi- 
 spaniarum traditionem, praeter 
 dies jejuniorum vel quadrage- 
 simae, omni tempore canitur 
 Alleluia." c. 13. 
 
 y The offertory anthem is 
 called "Sacrificium." Martene, 
 p. 459. Isidore, Hispal. c. 14, 
 speaks of it. The oblation at 
 p. 458. of Martene is modern. 
 The confession or apology, p. 
 459, beginning " Accedam ad 
 te," is probably ancient. 
 
 z Martene, p. 459. This 
 preface is peculiar to the Gal- 
 lican and Spanish liturgies. 
 What may be the antiquity of 
 the preface it is impossible to 
 conjecture, but I do not think 
 it so ancient as many other 
 parts of the liturgy. Isidore 
 mentions it, c. 15. " Prima 
 earumdem (orationum) oratio 
 
 admonitionis est erga popu- 
 lum, ut excitentur ad exoraii- 
 dum Deum." 
 
 a This we take on the au- 
 thority of Isidore, c. 15: "Se- 
 cunda invocationis ad Deum 
 est, ut elementa suscipiat, pre- 
 ces fidelium, oblationemque 
 eorum." The prayer in Mar- 
 tene, p. 460, does not parti- 
 cularly allude to the above 
 subjects, but in the time of 
 Isidore it seems generally to 
 have done so. It is preceded 
 by a sort of hymn, Trisagios, 
 and a short bidding prayer, 
 which seem plainly to be form- 
 ed after the Greek model. 
 
 b Martene, p. 460. Isidor. 
 c. 15. " Tertia autem effundi- 
 tur pro offerentibus, sive pro 
 defunctis fidelibus, ut per idem 
 sacrificium veniam consequan- 
 tur." 
 
 c Martene, p. 460. Isidor. 
 c. 15. " Quarta post hsec in- 
 fertur pro osculo pacis, ut cha- 
 ritate omnes reconciliati invi- 
 cem, digni sacramento corpo- 
 ris et sanguinis Christi conso- 
 cientur," &c.
 
 SECT. X. 
 
 Liturgy of Spain. 
 
 175 
 
 began the more solemn part of the office with the 
 form "Sursum corda d ," &c. ; which was succeeded by 
 the thanksgiving called illatio e ; the hymn Tersanc- 
 tus* ; a continuation of thanksgiving ; a petition for 
 the sanctification of the elements ; the words of in- 
 stitution #; a prayer for the confirmation of the ob- 
 lation, by means of the Holy Ghost, as the sacra- 
 ment of Christ's body and blood h ; the Constantino- 
 politan Creed 1 ; the breaking of bread J ; and Lord's 
 Prayer k . The priest blessed the people, who an- 
 swered, Amen 1 , and communion took place, while 
 the choir sang Gustate et videte, " O taste and see 
 " how gracious/' &c. Then the priest recited 
 a prayer of thanksgiving, and the assembly was 
 dismissed". 
 
 d Martene, p. 46 1 . 
 
 e Idem, p. 461, 462. Isi- 
 dor. c. 15. "Quinta infertur 
 illatio in' sanctificatione obla- 
 tionis, in qua etiam ad Dei 
 laudem terrestrium creatura, 
 virtutumque coelestium univer- 
 sitas provocatur, et ' Osanna 
 in excelsis* cantatur ." The 
 illatio seems to be considered 
 by Isidore as including the 
 words of institution, from his 
 connecting the sanctirication 
 with it. 
 
 f Martene, p. 462. Isidore, 
 quoted in last note. 
 
 e Martene, p. 462, proba- 
 bly referred to by Isidore as 
 before. 
 
 h "Porro sexta exhinc suc- 
 cedit confirmatio sacramenti, 
 ut oblatio quas Deo offertur, 
 sanctincata per Spiritum Sanc- 
 tum, corporis et sanguinis (sa- 
 
 cramentum) confirmetur." Isi- 
 dor. c. 15. See Martene, p. 
 462. Cardinal Bona attests 
 the fact, that the Mosarabic 
 missal still contains this invo- 
 cation : " Ritus enim Mosara- 
 bicus post consecrationem 
 brevem ponit orationem quae 
 post pridie, sive post secreta 
 inscribitur: et in ea sacerdos 
 precatur, ut descendat Spiri- 
 tus Sanctus, et dona benedicat 
 atque sanctificet." Rer. Lit. 
 lib. ii. c. 13. N. 5. 
 
 i Martene, p. 464. Isidor. 
 c. 16. Concil. Toletan. iii. 
 can. 2. 
 
 J Martene, p. 464. 
 
 k Idem. Isidor. c. 15. Con- 
 cil. Tolet. iv. can. 9. 
 
 1 Martene, p. 465. Isidor. 
 c. 17. 
 
 m Martene, p. 465. 
 
 n Idem, p. 466.
 
 176 Dissertation on primitive Liturgies. SECT. xi. 
 
 SECTION XI. 
 
 LITURGY OF BRITAIN AND IRELAND. 
 
 THE early history of the British church is ob- 
 scure ; and although we learn from Tertullian and 
 Origen, that Christianity had extended thither by 
 the third century, it is not easy to fix the period at 
 which regular churches were formed. Leaving the 
 discussion of this and similar topics in the hands of 
 those learned persons who have already considered 
 the subject, we are at least certain, that the British 
 church in the fourth century was ruled by bishops, 
 who attended the councils of Aries, Sardica, and 
 Ariminum. Could we hold any decided opinion as 
 to the quarter whence these prelates or their prede- 
 cessors originally derived their orders, we might 
 form some conjecture on the nature of the primitive 
 British liturgy; but it were much to be wished, 
 that we might be relieved from the necessity of 
 doing this, by the discovery of some MS. containing 
 British rites. It is by no means impossible that 
 some such monument may yet be discovered, as the 
 British churches did not for a long time submit to 
 the authority of the Saxon archbishops.
 
 SECT. xi. Liturgy of Britain and Ireland . 177 
 
 Archbishop Usher, who is followed by bishop 
 Stillingfleet, and many other writers, says, that we 
 read in an anonymous book on the origin of eccle- 
 siastical offices, written nine hundred (eleven hun- 
 dred) years ago, that Germanus and Lupus intro- 
 duced the " ordinem cursus Gallorum," or Gallican 
 liturgy, into Britain a . After carefully examining 
 the tract referred to by the archbishop, I profess 
 myself unable to perceive that any such assertion is 
 made. It appears to me even, that this anonymous 
 Irish author, if he alludes at all to the British li- 
 turgy, must be understood to say that it was differ- 
 ent from the ancient Gallican. He says that John 
 the Evangelist first chanted the Gallican course or 
 liturgy : but the course of the Scoti, or Irish, he 
 traces to S. Mark. The latter course, according to 
 him, was brought to Gaul by Cassian, and being 
 received- in the monastery of Lerius, was used by 
 Germanus and Lupus, who preached in Britain and 
 Ireland, and constituted a bishop named Patrick 
 archbishop in those countries 1 *. It seems then, that 
 this author considered the Gallican and Irish courses 
 different ; and if we were to understand him to al- 
 lude to the rites of the British church, when he says 
 that Patrick was constituted archbishop in Britain 
 and Ireland, arid there chanted the same course 
 which he had learned from Germanus and Lupus, 
 we should only learn that the British rites agreed 
 with the Irish, arid therefore differed from those 
 of Gaul. 
 
 a Usserii Britannicar. Eccl. b Vid. Spelman, Concilia, 
 
 Autiq. c. xi. p. 185. ed. Lond. torn. i. p. 176, 177. Lon,l. 
 
 1687. Stillingfleet, Origines 1639. 
 
 Britann c. iv. p. 216. ed. Lond. c Ibid. p. 177. 
 1685. 
 
 VOL. I. N
 
 178 Dissertation on primitive Liturgies . SECT . x i . 
 
 But, in truth, I do not see that the anonymous 
 author in that place necessarily refers to the British 
 liturgy; and there are some circumstances which 
 induce me to think that he does not. It seems pro- 
 bable that the Irish liturgy, from the time of Pa- 
 trick, A. D. 432, did not differ very much from the 
 ancient Roman, but that the British did. I shall 
 presently give my reasons for thinking the ancient 
 Roman and Irish not very unlike. That the Roman 
 and British differed greatly, is proved by the words 
 of Augustine, first archbishop of Canterbury, as 
 given by Bede. He addressed the British bishops 
 in the following terms : " In many respects you act 
 " in a manner contrary to our customs, and indeed 
 " to those of the universal church : and yet if you 
 " will obey me in these three things ; to celebrate 
 " Easter at the proper time ; to perform the office 
 " of baptism, in which we are born again to God, 
 " according to the custom of the holy Roman and 
 " apostolical church ; and with us to preach the 
 " word of God to the English nation ; we will tole- 
 " rate all your other customs, though contrary to 
 " our own d " In these last words it seems to me, 
 that there is enough to warrant our holding the 
 opinion, that the Roman and British liturgies were 
 " contrary," or different. Another proof that the 
 British liturgy differed from the Irish after the time 
 
 d " Dicebat autem eis, quia tae Romanae et Apostolicse Ec- 
 
 in multis quidem nostrse con- clesiaecompleatis; etgentiAn- 
 
 suetudini, immo universalis glorum una nobiscum verbum 
 
 Ecclesiae, contraria geritis : et Domini praedicetis : caetera qua; 
 
 tamen si in tribus his mihi ob- agitis, quamvis moribus nostris 
 
 temperate vultis ; ut Pascha contraria, asquanimiter cuncta 
 
 suo tempore celebretis ; ut mi, tolerabimus." Bed. Histor. Ec- 
 
 nisterium baptizandi, quo Deo cles. lib. ii. c. 2. 
 renascimur, juxta morem sane-
 
 SECT. xi. Liturgy of Britain and Ireland. 179 
 
 of Patrick, (and therefore probably from the Roman, 
 as we shall see hereafter,) is afforded by the very 
 ancient catalogue of the saints of Ireland, probably 
 written in the seventh "century, and published by 
 archbishop Usher. This document informs us that 
 for some time after Patrick, the Irish had only one 
 liturgy, but that then a second was introduced by 
 the bishop David, and Gildas and Cadoc, Britons ; 
 and from that time different liturgies were used by 
 the saints of Ireland e . David, Gildas, and Cadoc, 
 lived in the sixth century ; and, if we give credit 
 to this ancient writer, it appears that the British 
 and Irish liturgies were different up to that period. 
 Assuming then, for the present, that the Irish li- 
 turgy from the time of Patrick was nearly the same 
 as the Roman, we are led to the conclusion, that the 
 British differed from the Roman, which is in fact 
 almost expressly affirmed by Augustine. 
 
 But what then could the ancient British liturgy 
 have been ? In reply to this question I would re- 
 mark, that we have no trace or record of more than 
 two primitive liturgies in the west. These were the 
 Roman and the Gallican. The latter was used in 
 Gaul and Spain, from a period of remote antiquity. 
 If the British clergy originally derived their orders 
 from the nearest Christian province, namely, from 
 Gaul, they would also probably use the Gallican 
 liturgy ; and if this was the case, the British liturgy 
 in subsequent ages would have been different from 
 the Roman and the Irish, as we have seen that it 
 was. I do not mean to enter on a consideration of 
 the time when Christianity penetrated into Britain. 
 
 e Usserii Britan. Eccles. Antiq. c. xviii. p. 473, 474. 
 
 N 2
 
 180 Dissertation on primitive Liturgies- SECT. xi. 
 
 There may have been Christians in this country in 
 the apostolic age, or shortly after. Britain, though 
 so much more remote from the great scene of apo- 
 stolic preaching than Gaul, may possibly have re- 
 ceived some rays from the Gospel before that coun- 
 try. It is even not impossible that Eleutherius of 
 Rome may have written to Lucius, a British chief, 
 or that Bran, the father of Caractacus, may have 
 received Christianity at Rome during the lifetime 
 of the apostles, and converted some of his fellow- 
 countrymen on his return to Britain. All this may 
 or may not be true ; but I do not see that there is 
 any proof, or strong presumption, that the British 
 bishops originally derived their orders from Rome. 
 It is infinitely more probable that they were or- 
 dained in Gaul. When there is no sort of authentic 
 history or tradition, that the first British bishops 
 were consecrated at Rome, we are at once led to 
 the conclusion that the simple natural course was 
 adopted, and that the bishops of Gaul (the nearest 
 province) ordained the first bishops of the British 
 church. Certainly there is nothing in the ecclesias- 
 tical history of the two countries to oppose such an 
 idea. We do not read of bishops in Britain before 
 there were any in Gaul ; on the contrary, while we 
 know that the church of Lyons was ruled by bishops 
 in the second century, we hear of no British bishops 
 until early in the fourth. I do not say that regular 
 churches may not have existed in this country from 
 a much more remote period ; but the simple fact is, 
 that there are much more ancient accounts of the 
 apostolical succession of orders in Gaul than in 
 Britain. I do not see any thing therefore to oppose 
 the idea, that the British bishops were first ordained
 
 SECT. xi. Liturgy of Britain and Ireland. 181 
 
 >* 
 
 in Gaul ; and if so, they probably received the Gal- 
 licari liturgy, which being different from the Roman, 
 and the Irish after the time of Patrick, would ex- 
 actly meet the few notices which antiquity supplies, 
 as to the nature of the liturgy used in Britain. 
 
 The liturgy of Ireland during the first ages was 
 probably the same as that used in Britain, because 
 it is likely that any presbyters who may have come 
 to the former country were sent thither by the 
 British church. Christianity had certainly pene- 
 trated into Ireland long before the time of Patrick ; 
 though this holy bishop, from his arduous and suc- 
 cessful labours in that island, merited and received 
 the title of " Apostle of the Irish ;" and as there 
 seems to be no authentic account of the original 
 source from whence Christianity had corne to Ire- 
 land, the mere geographical position of that coun- 
 try, in relation to its sister island, would induce us 
 to think that the former must have received religion 
 and ecclesiastical rites from the latter. 
 
 In the time of Patrick, however, a great change 
 took place in the state of Christianity in Ireland. 
 Religion spread into all parts, many bishoprics 
 were founded, and the church arose from a state of 
 infancy, and assumed that regular and apostolical 
 form which lias continued ever since. No monu- 
 ment of the ancient Irish liturgy was known to 
 exist, until Dr. O'Conor, a few years ago, pub- 
 lished an account of one which is in the duke of 
 Buckingham's library at Stowe f . The writing of 
 this MS. according to the specimen of it given by 
 
 f Dr. O'Conor 's remarks on taloguc of MSS. in Stowe li- 
 this manuscript occur in his brary, A.D. 1819. 
 Appendix to vol. i. of the Ca- 
 
 N3
 
 182 Dissertation on primitive Liturgies. SECT. xi. 
 
 Dr. O'Conor, in the second volume of his " Rerum 
 " Hibernicarum Scriptores," does not seem to me to 
 be of very great antiquity ; and if I may be permit- 
 ted to conjecture its age from that of other MSS., I 
 should say it was written about the tenth or eleventh 
 century, and probably not very long before the year 
 1064, between which and the year 1026, Dr. O'Conor 
 says, the very curious inscribed case covering the 
 MS. must have been formed %. But we should re- 
 member, that although not written before the tenth 
 or eleventh century, it may at that time have been 
 copied from a more ancient MS., which was proba- 
 bly the fact. 
 
 This missal is in several ways proved to have 
 belonged to the Irish church. First, it contains 
 rubrics in the Irish language 11 ; secondly, it contains 
 a number of names of Irish saints and worthies ' ; 
 thirdly, it makes a commemoration in the prayers 
 omnium quoque Scotorum*, " and of all the Irish," 
 (the Irish being always called Scoti, until the ele- 
 venth or twelfth century). Besides this, it accords 
 with the few traces of the Irish liturgy which we 
 can find amongst ancient writers. In the synod of 
 Matiscon in Gaul, A. D. 624, Agrestius objected 
 against Columbanus, an Irish monk, abbot of Bobio 
 in Italy, that he used a number of collects in cele- 
 brating the liturgy. On the other hand, Eustasius, 
 a friend of Columbanus, defended this custom k . On 
 
 g O'Conor, Appendix, p. 35, rupit dicens, se scire Columba- 
 
 &c. num a caeterorum more descis- 
 
 h P. 47. cere, et ipsa missarum solem- 
 
 1 P. 49. nia multiplicatione orationum 
 
 J P. 48. vel collectarum celebrare." See 
 
 k " At ille (Agrestius) pro- the whole context, and the re-
 
 SECT. xi. Liturgy of Britain and Ireland. 183 
 
 referring to Dr. O'Conor's description of the MS. 
 missal, we find it actually does contain several col- 
 lects before the epistle 1 , contrary to the practice of 
 most of the western churches. 
 
 The anonymous Irish writer on the Origin of 
 Ecclesiastical Offices, quoted by Usher, and referred 
 to above, speaks of S. Mark's having appointed all 
 the people to sing Gloria in excelsis, Tersanctus, 
 and the Lord's Prayer m ; and as he refers the origin 
 of the Irish liturgy (however erroneously) to S.Mark, 
 these forms must have been used in it. When we 
 turn to Dr. O'Conor's description of the MS. missal, 
 it seems that all these forms occur there. It is re- 
 markable that the Nicene Creed, in this MS., does 
 not contain the addition Filioque, which was ge- 
 nerally received by the western churches before the 
 end of the ninth century ; neither does it include 
 the article of the descent of our Saviour into hell 11 . 
 
 This ancient liturgy begins with an anthem, fol- 
 lowed by litanies, and the hyinn Gloria in excelsis ; 
 after which are several collects or "prayers, for the 
 " priest, the people, the universal church, the peace 
 " and prosperity of princes and kingdoms, for the 
 " distributors of alms^," &c. The Epistle, Gospel, 
 and Creed, follow next in order 9. The remainder 
 
 ply of Eustasius, who was ab- celsis Deo, vel orationem Do- 
 
 bot of Luxovium, in the Life minicam et Amen, universi tarn 
 
 of S. Eustasius, Acta SS. Be- viriquamfceminsedecantarent." 
 
 nedictin. sseculum ii. p. 120. Tract, de Cant, et cursibus 
 
 1 P. 43. of O'Conor's Ap- Eccl.Spelman. Concilia, tom. i. 
 
 pendix. p. 177. 
 
 m " Sed beatus Marcus E- n O'Conor, p. 45. 47. 
 
 vangelista totam ^Egyptum P. 41 43. 
 
 et Italiam taliter praedicavit p-Ibid. 
 
 sicut unam ecclesiam, ut om- ( \ P. 44, 45. 
 nes sand us, vel Gloria in ex- 
 
 N 4
 
 184 Dissertation on primitive Liturgies. SECT. xi. 
 
 of the office, including the canon, seems to accord 
 pretty nearly with the ancient Roman, omitting 
 " all festivals and prayers that have been added to 
 ' it since the tenth century." The prayers which 
 follow the offertory in the Roman missal are want- 
 ing in the Irish ; the prayer Deus qui humance sub- 
 stantite, the Lavabo, and prayer Suscipe S. Trinitas, 
 are omitted. The bread and wine are not offered 
 separately, but simultaneously 1 ". The festivals to 
 be commemorated in the preface or thanksgiving 
 " are placed in the Irish rnissal in the following or- 
 " der : 1. Nativity ; 2. Circumcision ; 3. Epiphany ; 
 " 4. Natale calicis Domini (or Lent); 5. Easter; 
 " 6. In clausula Paschce (Low-Sunday, the octave 
 " of Easter-day) ; 7. Ascension ; 8. Pentecost. For 
 " these festivals there is but one common preface, 
 " nor is there any distinction, save the inserting in 
 " that preface the name of each festival as it occurs 
 " in the calendar 8 ." The canon contains several 
 variations from the ancient Roman of no great con- 
 sequence. The words following, Hanc igitur, con- 
 tain a petition that the people may be delivered 
 from idolatry ; and remind us of the various prayers 
 which occur in the sacrarnentary of Gelasius at this 
 part of the service*. The Memento for the departed 
 contains a long list of Irish worthies, the latest of 
 whom, according to Dr. O'Conor, " died before the 
 " middle of the seventh century"." The chief pecu- 
 liarity of this formulary is, that they are invoked 
 after the manner of western litanies, Ora pro nobis. 
 Dr. O'Conor remarks in general of this liturgy, that 
 
 r P. 46, 47. lib. ii. c. i 2. num. 4. 
 
 8 P. 47. u O'Conor, p. 49. 
 
 * See Bona, Rer. Liturgic.
 
 SECT. xi. Liturgy of Britain and Ireland. 185 
 
 " all the improvements which have been made in 
 " the Roman missal since the days of Berno, A. D. 
 " 1012, and which were universally adopted in Ire- 
 " land at the synod of Kells, in 1152, are wanting 
 " in this ; and therefore this must be considered as 
 " the missal which was in use in Ireland before that 
 " time, probably from the days of Columbam It is 
 " in fact one of the most valuable monuments that 
 " has escaped the ravages of the tenth century v ." 
 
 I agree with the Doctor in thinking this a valu- 
 able and curious record ; and that it affords us a 
 clue in our inquiries relative to the ancient Irish 
 liturgy. It is the only document in existence which 
 can be referred to the liturgy of Ireland, before the 
 jurisdiction of the Roman patriarch was established 
 in that country. It seems, however, that this liturgy 
 accorded very nearly with the ancient Roman ; and 
 it would in fact be probable, antecedently to a know- 
 ledge of this fact, that the Irish used the Roman 
 liturgy from the time of Patrick ; for it seems that 
 Palladius and Patrick were successively ordained 
 bishops of the Scoti, or Irish, by Coelestine patriarch 
 of Rome, A.D. 431 and 432 W ; and it is natural to 
 imagine, that they brought the Roman liturgy into 
 Ireland. However, the Irish also received the an- 
 cient British liturgy in the following century, as I 
 have already observed ; and it seems that in later 
 times there were great varieties in the mode of 
 celebrating divine worship in Ireland, which were 
 mentioned by Gillebert bishop of Limerick A. D. 
 1090 X , and which appear to have been removed by 
 
 v P. 49. * In his book de Usu EC- 
 
 w Usser. Britan. Eccl.Antiq. clesiastico, which was written 
 
 c. 1 6, 17. . ut diversi et schismatic! illi
 
 186 Dissertation on primitive Liturgies. SECT. xi. 
 
 the synod of Kells, A. D. 1152, when the Roman 
 rites were established. 
 
 With regard to the liturgy of the Saxon church 
 in England, there are no such difficulties as those 
 which attend the British arid Irish. There can be 
 no doubt that Augustine and his companions, who 
 preached the Gospel in some part of the heptarchy, 
 at the end of the sixth and beginning of the seventh 
 centuries, carried with them the sacramentary of 
 Gregory, patriarch of Rome, by whom they had 
 been sent to this country. In fact, the liturgical 
 books of the Anglo-Saxon church in subsequent 
 times were nothing else but transcripts of that sa- 
 cramentaryy. As, however, each bishop had the 
 power of making some improvements in the liturgy 
 of his church, in process of time different customs 
 arose, and several became so established as to re- 
 ceive the names of their respective churches. Thus 
 gradually the " Uses" or customs of York, Sarum, 
 Hereford, Bangor, Lincoln, Aberdeen, &c. came to 
 be distinguished from each other. 
 
 The missals and other ritual books of York and 
 Hereford have been printed ; but I have inquired in 
 vain for the names of the bishops who originated the 
 few peculiarities which they contain. Their rubrics 
 are sometimes less definite than those of the Sarum 
 " Use," and they contain some few offices in comme- 
 moration of departed prelates and saints, which are 
 not found in other missals, &c. The "Use" or custom 
 of Sarum derives its origin from Osmund, bishop of 
 
 ordines, quibus Hibernia pene loge, p. 77. 
 tota delusa est, uni catholico 7 For instance, the missal 
 
 et Romano cedant officio." Us- of Leofric bishop of Exeter, 
 
 ser. Vet. Epist. Hibernicar. Syl- in the Bodleian Library.
 
 SECT. xi. Liturgy of Britain and Ireland. 187 
 
 that see in A. D. 1078, and chancellor of England. 
 We are informed by Simeon of Durham, that about 
 the year 1083 king William the Conqueror ap- 
 pointed Thurstan, a Norman, abbot of Glastonbury. 
 Thurstan, despising the ancient Gregorian chanting, 
 which had been used in England since the sixth 
 century, attempted to introduce in its place a mo- 
 dern style of chanting invented by William of Fes- 
 camp, a Norman. The monks resisted the innova- 
 tions of their abbot, and a scene of violence and 
 bloodshed ensued, which was terminated by the 
 king's sending back Thurstan to Normandy 2 . This 
 circumstance may very probably have turned the 
 attention of Osmund to the regulation of the ritual 
 of his church. We are informed that he built a new 
 cathedral ; collected together clergy, distinguished 
 as well for learning as for a knowledge of chanting; 
 and composed a book for the regulation of ecclesias- 
 tical offices, which was entitled the " Custom" book. 
 The substance of this was probably incorporated 
 into the missal and other ritual books of Sarum, and 
 ere long almost the whole of England, Wales, and 
 Ireland adopted it a . When the archbishop of Can- 
 terbury celebrated the liturgy in the presence of the 
 bishops of his province, the bishop of Salisbury 
 
 z Simeon Dunelmensis in an. ordinaleni ecclesiastici officii 
 
 1 083, p. 2 1 2. X. Scriptores. Jo- quern Consueludinarium vo- 
 
 annes Bromton, p. 978. ibid. cant, quo fere tota mine An- 
 
 a Successit Osmundus re- glia, Wallia, et Hibernia uti- 
 
 gis cancellarius, xxivannis se- tur." ChroniconJoannis Brom- 
 
 dens. Hie ecclesiam novam ton, X. Scriptores, p. 976. 
 
 apud Saresberiam aedificavit, Knyghton de Eventibus An- 
 
 et clericos insignes tarn literis gliae, lib. ii. c. 3. p. 2351, X. 
 
 quana cantu aggregavit, ita ut Scriptores. It is said that 
 
 ipse episcopus libros scribere, the Sarum Use was adopted in 
 
 illuminare, et ligare non fasti- some part of France, and even 
 
 diret. Hie composuit librum in Portugal.
 
 188 Dissertation on primitive Liturgies. SECT. xi. 
 
 (probably in consequence of the general adoption of 
 the " Use" of Sarum) acted as precentor of the col- 
 lege of bishops, a title which he still retains. The 
 churches of Lincoln and Bangor also had peculiar 
 " Uses ;" but I am not aware that any of their 
 books have been printed. A MS. pontifical, con- 
 taining the rites and ceremonies performed by the 
 bishop, still (I believe) remains in the church of 
 Bangor; it is said to have belonged to Anianus, 
 who occupied that see in the thirteenth century. 
 The church of Aberdeen in Scotland had its own 
 rites ; but whether there was any peculiarity in the 
 missal I know not, as it has never been published. 
 The breviary of Aberdeen, according to Zaccaria, 
 was printed in A. D. I609 b , (qu. 1509?) Inde- 
 pendently of these rites of particular churches, the 
 monastic societies of England had many different 
 rituals, which, however, all agreed substantially, 
 having all been derived from the sacramentary of 
 Gregory. The Benedictine, Carthusian, Cistertiari, 
 and other orders had peculiar missals. Schultingius 
 nearly transcribes a very ancient sacramentary be- 
 longing to the Benedictines of England ; bishop 
 Barlow, in his MS. notes on the Roman rnissal, 
 speaks of a missal belonging to the monastery of 
 Evesham d ; and Zaccaria mentions a MS. missal of 
 Oxford, written in the thirteenth or fourteenth cen- 
 tury, which is in the library of the canons of 
 S. Salvator at Bologna 6 . This last must probably 
 
 b Zaccaria, Bibliotheca Ri- <1 MS. notes opposite the 
 
 tualis, torn. i. p. 131. title-page of Missale Roma- 
 
 c Schultingius, Bibliotli. EC- num, Antwerp. 1619. A. 5. 7. 
 
 cles. torn. iii. pars 2. p. 145 Th. Bodleian Library. 
 ^02. e Biblioth. Rit. toin. i. p. 64.
 
 SECT. xi. Liturgy of Britain and Ireland. 189 
 
 be referred to some of the monastic societies, 
 who had formerly houses in Oxford ; as the bi- 
 shopric or church of Oxford was not founded till 
 the sixteenth century. 
 
 It may be remarked in general of all these missals 
 and rituals, that they differed very little ; the sa- 
 cramentary of Gregory was used every where, with 
 various small additions. However, the rites of the 
 churches throughout the British empire were not by 
 any means uniform at the middle of the sixteenth 
 century, and needed various corrections ; and there- 
 fore the Metropolitan of Canterbury, and other bi- 
 shops and doctors of the holy catholic church, at the 
 request and desire of king Edward the Sixth, revised 
 the ritual books ; and having examined the oriental 
 liturgies, and the notices which the orthodox fathers 
 supply, they edited the English ritual, containing 
 the common prayer and administration of all the 
 sacraments and rites of the church. And the reader 
 will perceive by the following work, that although 
 our liturgy and other offices were corrected and 
 improved, chiefly after the example of the ancient 
 Gallican, Spanish, Alexandrian, and Oriental, yet the 
 greater portion of our prayers have been continually 
 retained and used by the church of England for 
 more than twelve hundred years.
 
 APPENDIX. 
 
 LITURGY OF ARMENIA. 
 
 (See page 70.) 
 
 HHHE liturgy of the Armenians affords a very 
 strong presumption, that the order and substance 
 of Basil's liturgy prevailed in the exarchate of Cae- 
 sarea long before his time. Armenia, an extensive 
 country to the east of Cappadocia, had in part re- 
 ceived Christianity before the time of the emperor 
 Maximin, A. D. 235 ; (see Euseb. lib. ix. c. 8 ;) but 
 the greater portion of the Armenians were converted 
 by Gregory, surnamed the Illuminator, about the 
 beginning of the fourth century. Gregory had been 
 instructed at Caesarea in Cappadocia, and was conse- 
 crated a bishop by Leontius, archbishop of that city. 
 Armenia soon became entirely Christian, and was 
 included in the exarchate of Caesarea. Basil or- 
 dained many bishops in Armenia ; and for a consi-
 
 192 Dissertation on primitive Liturgies. APPENDIX. 
 
 derable time the principal bishops of that country 
 were always ordained by the exarchs of Caesarea. 
 See Basil, Epist. 99,120, &c. Blondel, de la Primaute, 
 p. 656, &c. Tillemont, torn. ix. p. 187, &c. In the 
 sixth century the Armenians adopted the Monophy- 
 site errors from Jacobus Baradaeus, (Nicephorus, lib. 
 xviii. c. 53,) and separated from the catholic church 
 about A. D. 551 ; and from this period, at least, 
 their principal bishop, who resided at Etzmiazim, 
 assumed patriarchal authority amongst them, and 
 took the title of Catholic of Armenia. 
 
 The Armenians have only one liturgy, which is 
 written in the ancient Armenian language, and has 
 been used by them from time immemorial. It was 
 first published by Le Brun, in the fifth volume of 
 his " Explication de la Messe," &c. from a Latin 
 translation made by M. Pidou de S. Olon, a Romish 
 bishop, who had spent many years in the east, arid 
 was well acquainted with the Armenian language 
 and customs. The MS. from which M. Pidou trans- 
 lated, only contained that part of the liturgy which 
 was repeated by the priest ; the remainder, including 
 the parts recited by the deacon and choir, were sup- 
 plied from the Armenian missal, printed by the Pro- 
 paganda at Rome, A. D. 1677, and from the memory 
 of the translator. The sources from which this 
 translation has been compiled are, therefore, not al- 
 ways such as to command implicit reliance ; but we 
 may at least depend on the authenticity of the part 
 translated from the Armenian MS., which is amply 
 sufficient for my present purpose. 
 
 This liturgy has, like most others, received many 
 additions in the course of ages ; some apparently 
 from the Jacobites of Syria, some from the Constan-
 
 APPENDIX. Liturgy of Armenia. 193 
 
 tinopolitan offices, and others are peculiar to itself. 
 There are several prayers extracted from the liturgy 
 of Chrysostom, and actually ascribed to him. These 
 were probably introduced at some time when the 
 Armenians made a temporary reunion with the ca- 
 tholic church, which Photius says was the case in 
 his time. (See Baronius, an. 863. p. 250, 251.) I 
 will briefly notice the main order of the Armenian 
 liturgy, omitting those parts which cannot be traced 
 to primitive antiquity. All the introductory matter 
 contained in articles 9, 10, 11, and 12, p. 70 138, 
 must be omitted, as the liturgy originally began 
 with lessons. The Trisagion mentioned in art. 13, 
 p. 140, was introduced into the eastern liturgies in 
 the fifth century. In article 14, p. 154, &c. we first 
 meet with the really primitive part of the Armenian 
 liturgy, which begins with a Psalm, and lessons 
 from the Prophets, Epistles, and Gospels. There 
 are no prayers for catechumens, penitents, &c. these 
 having become obsolete ; but the dismissal of those 
 classes still remains, art. 15, p. 173. In article 16, 
 p. 194, &c., the ancient anaphora begins ; and I 
 would now refer the reader to the description of 
 the liturgy of Basil, which I have given at p. 65, 
 66, in order that he may compare it with what fol- 
 lows. The Armenian liturgy directs the " kiss of 
 " peace," p. 194 ; the benediction of " The grace of our 
 " Lord,"&c.p.l96; "Sursum corda,"&c.p. 197; the 
 thanksgiving, p. 198, 199; the hymn Tersanctus, 
 sung by all, p. 200 ; a continuation of thanksgiving, 
 p. 201, 202 ; a commemoration of our Saviour's 
 deeds and words at the last supper, p. 202, 203 ; a 
 verbal oblation to God of his own creatures, p. 205 ; 
 an invocation of the Holy Ghost, to make the ele- 
 VOL. i. o
 
 194 Dissertation on primitive Liturgies. APPENDIX. 
 
 ments the body and blood of Christ, p. 207, 208 ; 
 prayers for the church, for all men, and all things, 
 p. 286, &c. ; the Lord's Prayer and benediction of 
 the people, p. 310, &c. ; the form " Sancta sanctis," 
 p. 313 ; breaking of the bread, p. 322 ; the commu- 
 nion, p. 328 ; the thanksgiving after communion, 
 p. 351. 
 
 The whole groundwork and order of the Arme- 
 nian liturgy, therefore, coincides with the Csesarean, 
 as used in the time of Basil ; and as there is no 
 sort of proof or presumption that the Armenians 
 have ever changed the order of their liturgy, (though 
 they have added much to it, and taken away some 
 things,) it affords a strong presumption, that the 
 order of Basil's liturgy was used at Caesarea at the 
 beginning of the fourth century, when the Arme- 
 nians derived their liturgy from that church through 
 the instrumentality of Gregory the Illuminator. 
 
 NESTORIAN LITURGIES. 
 
 THE Nestorian sect derives its appellation from 
 Nestorius, a presbyter of Antioch, who was created 
 patriarch of Constantinople A. D. 428, and for his 
 errors with regard to the union of the divine and 
 human nature in Jesus Christ, was deposed and 
 excommunicated by the general council of Ephesus, 
 A.D. 431. Nestorius, however, had many followers 
 in Syria, and through the influence of Alexander of 
 Hierapolis, Ibas of Edessa, but above all, by means 
 of the celebrated academy of Edessa, his tenets 
 spread rapidly in the East. His disciples received
 
 APPENDIX. Nestorian Liturgies. 195 
 
 the protection of the king of Persia when they were 
 expelled from the dominions of the eastern empe- 
 rors, and their bishops were placed in possession of 
 all the sees in Mesopotamia, and the other terri- 
 tories of that prince. The Nestorians, thus firmly 
 established in the fifth century, have frequently 
 been called Chaldean Christians. Their catholic or 
 patriarch resided at Seleucia, and subsequently at 
 Bagdad, and Mosul ; and in the following centuries 
 they sent missionaries to India and China, whose 
 exertions were attended with considerable success. 
 See Mosheim's Eccl. History, century 5 ; Le Brun, 
 Explication de la Messe, torn. vi. p. 369, &c. 
 
 The Nestorian liturgies are three in number; the 
 first is called " the liturgy of the Apostles, com- 
 " posed by S. Adaeus, and S. Maris ;" the second, 
 " the liturgy of Theodorus ;" and the third, that 
 of " Nestorius." They are written in the ancient 
 Syriac language, and were published by Renaudot, 
 in the second volume of his Oriental Liturgies. 
 
 Renaudot thinks it probable, that the rites of the 
 Nestorians are those of the Christians of Mesopo- 
 tamia, before Nestorianism infected those churches, 
 torn. ii. p. 599. The first of the Nestorian liturgies 
 certainly, from its title, professes to be the aposto- 
 lical liturgy of Mesopotamia ; for, according to the 
 universal tradition of the East, Thaddaeus, or 
 Adaeus, otherwise called Lebbaeus, and Jude, a dis- 
 ciple of our Lord, preached the Gospel at Edessa, 
 and throughout Mesopotamia. See Eusebius, Hist. 
 Eccl. lib. i. c. 13; lib. ii. c. 1. Renaudot. Liturg. 
 Oriental. Coll. torn. ii. p. 567- Ephrem Syri Testa- 
 mentum, p. 401. torn. ii. Oper. edit. Assemani. As- 
 semani Bibliotheca Orientalis, torn. iii. pars ii. p. 4, 
 
 o 2
 
 196 Dissertation on primitive Liturgies. APPENDIX. 
 
 &c. I cannot, however, concur in the opinion, that 
 the Nestorians preserved the original liturgy of 
 Mesopotamia ; because Ephrem Syrus, who lived 
 at Edessa (the very centre of apostolical preaching) 
 considerably before the rise of Nestorianism, gives 
 an account of the liturgy, which is totally at va- 
 riance with all the Nestorian liturgies. The three 
 Nestorian liturgies concur in placing the general 
 prayers for all men before the invocation of the 
 Holy Ghost ; see Renaudot, p. 590, &c. 592 ; 620, 
 621 ; 630. 633; while the ancient liturgy of Edessa, 
 as described by Ephrem Syrus, (see the quotation 
 in note b , p. 35,) placed the general prayers after 
 the invocation of the Holy Ghost. 
 
 With regard to the other two liturgies, ascribed 
 to Theodore of Mopsuestia and Nestorius, little need 
 be said. They seem to have few claims to primitive 
 antiquity. Leontius of Byzantium, A.D. 590, it is 
 true, refers to the existence of a liturgy of Theo- 
 dore, (see note e , p. 46,) but this does not prove the 
 genuineness of that liturgy ; and in fact it seems 
 improbable that either Theodore or Nestorius com- 
 posed the formularies which bear their names, as a 
 different order seems to have prevailed in their 
 churches, and all the adjoining countries ; and the 
 documents under consideration are evidently more 
 recent than the Nestorian " liturgy of the Apostles," 
 resembling it very much in the order of their parts, 
 and yet composed in a florid and verbose style, far 
 removed from the simplicity of primitive liturgies.
 
 APPENDIX. Indian Liturgies. 197 
 
 LITURGY OF INDIA. 
 
 CHRISTIANITY appears to have penetrated to India 
 at an early period, as the name of a bishop of the 
 church in " Persia and India" occurs amongst the 
 acts of the general council of Nice, A.D. 325. 
 (Gelasii Hist. Syn. Niceni, pars ii. c. 35. Labbe, Con- 
 cilia, torn. ii. p. 267.) Cosmas, who, about the year 
 547, wrote a treatise on Christian topography, states 
 that in Taprobana or Ceylon, and Male or Malabar, 
 there were Christian churches ; and in Calliana or 
 Calinapore, a bishop who was ordained in Persia. 
 The Nestorians must by this time have been esta- 
 blished in India, as they had for nearly a century 
 been in possession of the churches in Persia ; and, 
 of course, the bishops of India ordained by Nestorian 
 prelates were themselves Nestorian. The liturgy of 
 the Christians of Malabar, or St. Thomas, has not 
 come down to us free from interpolations and alter- 
 ations. Menezes, who in the sixteenth century was 
 appointed archbishop of Goa by the Portuguese, 
 some time after their discovery of India, took care 
 to reform the Nestorian liturgy of Malabar. (See 
 an account of his alterations in Le Brun, Ceremonies 
 de la Messe, &c. torne vi. p. 451, &c.) This liturgy 
 was translated from Syriac into Latin, and is found 
 
 o 3
 
 198 Dissertation on primitive Liturgies. APPENDIX. 
 
 in the Bibliotheca Patrum. Le Brim has endea- 
 voured to restore it, as extant before the time or 
 Menezes, (torn. vi. p. 468, &c.) When the dominion 
 of the Portuguese in India was shaken by the Dutch 
 and a portion of the native Christians in Malabar 
 recovered their independence in the latter part of 
 the seventeenth century, they received bishops from 
 the Jacobite patriarchs of Antioch, and have ever 
 since continued in the Jacobite communion. Of 
 course they use the liturgy of St. James in Syriac, 
 of which I have already spoken, section i. p. 16. 20, 
 &c. and probably other liturgies of the Jacobites, 
 many of which have been printed by Renaudot in 
 the second volume of his Oriental Liturgies.
 
 ANTIQUITIES 
 
 OP THE 
 
 ENGLISH RITUAL. 
 
 O 4
 
 ANTIQUITIES 
 
 OF THE 
 
 ENGLISH RITUAL. 
 
 CHAPTER I. PART I. 
 
 THE MORNING PRAYER. 
 
 INTRODUCTION. 
 
 T3EFORE I enter on the consideration of those 
 particular formularies which the church of 
 England has appointed for morning and evening 
 prayers, it will be advisable, as an elucidation of 
 what is to follow, to consider most briefly the original 
 of the canonical hours of prayer, or of those seasons 
 of every day which were appointed for the worship 
 of God, the services which were anciently performed 
 at those hours, and the books in which the services 
 were contained. 
 
 FIRST, let us consider the antiquity of the hours 
 of prayer. To direct our attention to that which 
 more immediately concerns the church of England, 
 I will only treat upon those hours of prayer which 
 were formerly received in that and other western 
 churches. They were seven in number. Matins, 
 the first, third, sixth, and ninth hours, vespers, and
 
 202 Morning Prayer. CH. i. p. i. 
 
 compline. Matins were divided into two parts, 
 which were originally distinct offices and hours ; 
 namely, the nocturn, and matin lauds. 
 
 The nocturns or vigils were derived from the 
 earliest periods of Christianity. We learn from 
 Pliny, as well as from Justin Martyr, Tertullian, 
 and various writers of the three first centuries, that 
 the Christians in those times of persecution held 
 their assemblies in the night, in order to avoid 
 detection. On these occasions they celebrated the 
 memory of Christ's death in the holy mysteries. 
 When persecution had intermitted and finally ceased, 
 although the Christians were able to celebrate all 
 their rites, and did administer the sacrament in the 
 day-time, yet a custom which had commenced from 
 necessity was retained from devotion and choice ; 
 and nocturnal assemblies for the worship of God in 
 psalmody and reading still continued 3 . The mon- 
 astic orders, who in the fourth century arose under 
 Pachomius, Anthony, Basil, and others, in Egypt, 
 Pontus, and Syria, tended to preserve this custom 
 of nocturnal vigils : and in the following centuries 
 we find from the testimony of Cassian, Augustine, 
 Sidonius, Apollinaris, Sozomen b , &c. that the same 
 custom remained in most parts of the East and 
 West. In the sixth century Benedict, the great 
 founder of monastic societies in the West, prescribed 
 the same in his Rule c ; and doubtless the nocturnal 
 assemblies were common about that time, especially 
 in monasteries' 1 . 
 
 a Binghaui, Antiquities, &c. .12. Bona, Div. Psalmodia, 
 
 book xiii. ch. 10. . u, &c. cap. i. 4. N. 5. 
 
 Bona, de Divin. Psalmodia, c. c Regula Benedicti, c. 8, 9, 
 
 i. . 3. N. 3. .4. N. 2, 3. 10, &c. 
 
 b Bingham, book xiii. c. 10. d Regula Columbani, c. 7.
 
 INTRODUCTION. Hours of Prayer. 203 
 
 The lauds, or more properly matin lauds, fol- 
 lowed next after the nocturns 6 , and were supposed 
 to begin with day-break. We find allusions in the 
 writings of Cyprian, and all the subsequent Fathers, 
 to the morning as an hour of prayer f : but whether 
 there was in the third century any assembly of the 
 church for the purpose of public morning worship, 
 I cannot determine. However, about the end of 
 the third, or beginning of the fourth century, there 
 was public worship at this hour, as we learn from 
 the Apostolical Constitutions, where we have the 
 order of the service s. 
 
 In later times, when the discipline of the clergy 
 and of monastic societies relaxed, the custom of 
 rising in the night for the purpose of celebrating 
 public worship became obsolete in most places ; so 
 that the nocturnal service was joined in practice to 
 the matin lauds, and both were repeated at the 
 same time early in the morning. Hence the united 
 office obtained the name of matins ; and afterwards 
 this name was applied more especially to the noc- 
 turns, while the ancient matins were distinguished 
 by the name of lauds. 
 
 Prime, or the first hour, followed lauds. This 
 was first appointed as an hour of prayer in the Mon- 
 astery of Bethlehem, about the time of Cassian, or 
 the beginning of the fifth century h . 
 
 De Cursu. B. Isidorus Hispal. minica. V. Bona, Div. Psalm. 
 
 de Eccl. Off. c. 22. Bona, Div. c. i. . 4. N. 3, &c. Franco- 
 
 Psalmodia, c. i. . 4. N. 6. linus de Tempore Hor. Canon. 
 
 e See the nocturns, called c. I2,&c. 
 
 Matutini, for first Sunday in 8 Apost. Const. 1. viii. c. 38. 
 
 Advent. Breviarium Sarisb. b Cassian. de Institut. Coe- 
 
 pars hyemalis, fol. 2. p. i,&c.; nob. lib. iii. c. 4. Bingham, 
 
 fol. 5. p. i. Lauds, fol. 5. p. i. Antiquities, lib. xiii. 0.9. . 10. 
 
 f Cyprianus de Oratione Do-
 
 204 Morning Prayer. CH. r. p. i. 
 
 The third, sixth,, and ninth hours of prayer, are 
 spoken of by the early Fathers of the second and 
 third centuries ; but it does not appear that there 
 was any particular service or assembly at those 
 hours until the fifth century, when the monasteries 
 of Mesopotamia and Palestine introduced public 
 worship adapted to them 1 . 
 
 Vespers, or evensong, is mentioned by the most 
 ancient Fathers^, and it is probable that the custom 
 of holding an assembly for public worship at this 
 time is of the most primitive antiquity. Certainly 
 in the fourth century, and perhaps in the third, 
 there was public evening service in the eastern 
 churches, as we learn from the Apostolical Consti- 
 tutions k ; and Cassian, in the beginning of the fifth 
 century, appears to refer the evening and nocturnal 
 assemblies of the Egyptians to the time of St. Mark 
 the Evangelist 1 . 
 
 Compline, or completorium, was the last service 
 of the day. This hour of prayer was first ap- 
 pointed by the celebrated abbot Benedict in the 
 sixth century m . 
 
 The church of England, at the revision of our 
 offices in the reign of Edward the Sixth, only pre- 
 scribed public worship in the morning and the 
 evening; and in making this regulation she was 
 perfectly justified : for though it is the duty of 
 Christians to pray continually, yet the precise times 
 and seasons of prayer, termed canonical hours, do 
 not rest on any divine command ; nor have they 
 
 Bingham, book xiii. c. 9. k Apost. Const. 1. viii. c. 36. 
 
 . 8, &c. Bona, c. i. . 4. ' Cassian. Institut. Ccenob. 
 
 J Tertullian. Liber de Jeju- lib. ii. c. 5. 
 
 niis, p. 549, &c. Concil. Lao- m Bona, de Div. Psalmodia, 
 
 dicen. can. 18. c. xi.
 
 INTRODUCTION. Hours of Prayer. 205 
 
 ever been pronounced binding on all churches by 
 any general council : neither has there been any 
 uniformity in the practice of the Christian church 
 in this respect. Besides this, the churches of the 
 Alexandrian patriarchate, which were founded by 
 the holy evangelist Mark, only appointed two public 
 assemblies in the day ; and no more were custom- 
 ary, even in the monasteries of Egypt, the rest of 
 the day being left for private and voluntary prayer 
 and meditation. Thus also the church of England 
 left her clergy and people to follow in private the 
 injunction of the Apostle, to "pray without ceasing;" 
 for, as John Cassiau observes, a voluntary gift of 
 praise and prayer is even more acceptable to God 
 than those duties which are compelled by the 
 canons": and certainly the church of England did 
 not intend that her children should offer the sacri- 
 fice of praise and thanksgiving only in the morning 
 and evening when she appointed those seasons for 
 public worship. Indeed, we find that a book of 
 private devotion, containing offices for six several 
 hours of prayer, including Compline, and entitled 
 the " Orarium," was published by royal authority 
 A. D. 1560, from which Dr. Cosins, bishop of 
 Durham, chiefly derived his " Collection of Private 
 " Devotion," &c. The Primer, which was a transla- 
 tion of the " Orarium," contained psalms, hymns in 
 verse, and lessons for six hours of prayer ; viz. 
 matins, lauds, prime, third, sixth, and ninth hours, 
 and the evening . 
 
 n Cassian. Institut. Ccenob. exultante, cum dicit: Volunta- 
 
 lib. iii. c. 2. " Gratius est vo- rie sacrificabo tibi : et Volun- 
 
 luntarium munus, quam func- taria oris met beneplacita sint 
 
 tiones quae canonica compul- tibi, Domine." 
 
 sione redduntur: pro hoc quo- See the "Orarium seu li- 
 
 que David gloriosius aliquid bellus precationum per Re-
 
 206 Morning Prayer. CH. i. p. i. 
 
 SECONDLY, I proceed to consider the service 
 which was originally appointed for the hours of 
 prayer, or canonical hours, as they were sometimes 
 called. 
 
 As the nocturnal assemblies were first held for 
 the purpose of administering the eucharist, so when 
 that sacrament was celebrated at another time, the 
 nocturnal service still retained the psalmody and 
 reading of scripture, which was always the com- 
 mencement of the liturgy or eucharist. In different 
 churches different customs of reading and singing 
 prevailed. In one place the psalms were read, in 
 another they were sung, in another they were ex- 
 pounded ; here they were very numerous, there very 
 few : sometimes they were separated by lessons, 
 sometimes by prayers : in different places they were 
 read or sung without intermission, and were fol- 
 lowed by one or by many lessons. Psalmody, ge- 
 nerally without lessons, formed the substance of the 
 services for the other hours of prayer. In the Eng- 
 lish and many other western churches, these services 
 generally terminated with prayers, which were 
 longest at Prime and Vespers. 
 
 The office of Matins, or Morning Prayer, accord- 
 ing to the church of England, is a judicious abridg- 
 ment of her ancient services for Matins, Lauds, 
 and Prime ; and the office of Evensong, or Evening 
 Prayer, in like manner, is an abridgment of the an- 
 cient service for Vespers and Compline. Both these 
 offices have however received several improvements, 
 
 giam Majestatem Latine sedi- Primer and Catechisme, set 
 
 tus." 1560, Londini, Wilhelmi forth at large, wyth many 
 
 Seres, &c. " The Primer" godly Praiers necessarie for all 
 
 appeared in the same year, and faithfull Christians to reade." 
 
 was afterwards reprinted un- London, Willyam Seres. Anno 
 
 der the following title : "The 1566.
 
 INTROD. Books used in the daily Service. 207 
 
 in imitation of the ancient discipline of the churches 
 of Egypt, Gaul, and Spain, as will appear in the 
 sequel. 
 
 THIRDLY, I will briefly notice the books in 
 which the offices for the canonical hours, according 
 to the western church, were formerly contained. 
 
 The Psalter of David was used in two Latin 
 versions. First the Roman, which was in fact the 
 ancient Italic slightly corrected by Jerome; and was 
 in primitive times used by all the western churches. 
 Secondly, the Gallican, which was a correct version 
 made by Jerome from the Septuagint, and from 
 being first received into public use in Gaul (towards 
 the end of the sixth century) was called Gallican. 
 This version was used in the English church imme- 
 diately after it was received in Gaul, and is nearly 
 the same which, in an English translation, we still 
 use. The Gallican Psalter in the end completely 
 supplanted the Roman all over Europe, except at 
 Milan, and in one or two other places. 
 
 The Psalter used in the celebration of divine ser- 
 vice generally contained, at the end, several hymns 
 taken from the Old and New Testament, such as 
 Benedictus, &c. and the Te Deum, and Athanasian 
 Creed, all of which were appointed for the service 
 of the canonical hours' 1 . 
 
 The Bible contained the lessons of Scripture, 
 which were not formerly selected and placed in a 
 distinct volume, but were read at the nocturns from 
 the Bible itself. 
 
 P For much information on ed. Cambridge, 1724. See also 
 
 this subject, see Dr. Water- Zaccaria, Bibliotheca Ritualis, 
 
 land's History of the Athana- lib. i. c. 4. art. 3. p. 96, &c. 
 
 sian Creed, ch. iv. p. 59, &c. torn. i.
 
 208 Morning Prayer. CH. i. p. i. 
 
 The Antiphonarium contained the anthems and 
 responsories, which were sung in the course of 
 divine service. 
 
 The Hymnarium comprised the hymns in verse, 
 which from the time of Ambrose were chanted in 
 the canonical hours. 
 
 The Collectarium included the collects to be said 
 at the end of the services, and the capitula or short 
 lessons, which were also sometimes recited in the 
 offices. 
 
 The Homilarium, Passionarium, and Martyro- 
 logium, contained the comments of the Fathers on 
 the Gospel of the day, and the account of the mar- 
 tyrdom of the saints for each distinct festival^. 
 
 About the eleventh century, the Breviary was 
 formed out of all these books ; the lessons, anthems, 
 responsories, hymns, &c. for the different days of 
 the year, being all placed in the same volume with 
 the Psalter, Prayers 1 ", &c. : and in latter times the 
 Breviary was divided into two parts, one for the 
 summer, and the other for the winter half of the 
 year 8 , arid sometimes it was divided into four parts ; 
 so that it was more portable and convenient for the 
 use of those clergy and monks who were accustomed 
 to recite the offices for the canonical hours at some 
 
 aot -jd .f>U07. chid;/ ^Insert ^si.f '-istmii/ ; 
 
 q See Zaccaria, as quoted astery of Casino, bears the title 
 
 above. of Breviarium. See Ducange, 
 
 T Micrologus, A. D. 1080, voce Breviarium, Zaccaria, 
 
 is supposed to have been the BibliothecaRitualis,lib. i. c. 4. 
 
 first writer who takes notice art. 4. p. 107. 
 
 of the Breviarium, lib. de Eccl. 8 This is the case with the 
 
 Observ. c. 28. A MS. con- Breviaries of the churches of 
 
 taining the whole of the offices Sarum, York, and Hereford, 
 
 with rubrics, &c. and written which were formerly used in 
 
 about A. D. ii oo. for the mon- England.
 
 SECT. i. Sentence?. 200 
 
 time in the day. From this cause also it was some- 
 times entitled Portiforium. 
 
 With regard to the canonical hours and offices of 
 the church of Constantinople, and of the oriental 
 churches of the Jacobites, &c. which differed in 
 some respects from those I have noticed, it is suffi- 
 cient to refer the reader to Bona, de Divina Psalmo- 
 dia, c. 18. $. 13, &c. ; Zaccaria, Bibliotheca Ritualis, 
 liber i. c. 4. art. 1 and 2 ; and Cave, Dissertatio de 
 Libris et Officiis ecclesiasticis Grcecornm, at the 
 end of his Historia Liter aria, where abundant in- 
 formation on this subject will be found. 
 
 SECTION I. 
 
 OF MORNING PRAYER. 
 
 The office of Matins, or Morning Prayer, accord- 
 ing to the English ritual, may be divided into three 
 principal parts. First the Introduction, which ex- 
 tends from the beginning of the office to the end 
 of the Lord's Prayer. Secondly, the Psalmody and 
 reading, which extends to the end of the Apostles' 
 Creed : and, thirdly, the prayers and collects, which 
 occupy the remainder of the service. It is not, how- 
 ever, my intention to consider the Morning Prayer 
 solely under these heads, which would be too few ; 
 but we shall find them useful in assisting the me- 
 mory to retain distinct ideas of the antiquity and 
 importance of each part of the office. The Intro- 
 duction of the Morning Prayer consists of the sen- 
 tences of Scripture, the Address, Confession, Abso- 
 lution, and Lord's Prayer. On each of these sub- 
 jects I shall speak as briefly as is consistent with a 
 detail of its antiquity or a defence of its use. 
 
 VOL. i. p
 
 210 Morning Prayer. CH. i. p. i. 
 
 SECTION II. 
 
 THE SENTENCES OR VERSES. 
 
 The introduction commences with one or more 
 verses of Scripture. Whoever is familiar with the 
 ancient offices of the western churches, will admit 
 that nothing has been more common for many ages, 
 than the use of verses or small portions of Scripture 
 in various parts of the public service of the church. 
 Whether in the form of antiphonse, verses, respon- 
 sories, or capitula, we meet them continually in all 
 the ancient offices. According to the rites of many 
 western churches, a verse or capitulum was read 
 before the office of compline, or the latest evening 
 service ; a custom which is at least as ancient as 
 the time of Amalarius, A.D. 820, for he mentions 
 it*. The nocturnal office in the ancient Gallican 
 church also began with a lesson u , and the matins 
 and nocturns have for many ages been accounted 
 one office. These things are sufficient to shew that 
 the commencement of Morning Prayer does not 
 merit the reproof of Schultingius, who says that 
 such a mode of beginning the prayers is novel, and 
 unknown to the ancient ecclesiastical writers v . In 
 
 * "Solent religiosi viri ante que adhuc Psalmi fuissent de- 
 
 prsesens officium (Complete- cantati et legeret ex Evangelic, 
 
 rium) lectionem legere." Ama- &c." Collatio Episcoporum, 
 
 larius de Eccl. Offic. lib. iv. A. D. 499. Mabillon, Litur- 
 
 c. 8. gia Gall. p. 399. 
 
 u "Evenit autem uteanocte, v "Novus hie modus exor- 
 
 cum lector secundum morem diendi preces a sententiis, in- 
 
 inciperet lectionem a Moyse, cognitus est Scriptoribus Ec- 
 
 incidit in ilia verba Domini, clesiasticis veteribus, olim enim 
 
 Sed ego indurabo cor ejus, &c. ut et hodie ab oratione Domi- 
 
 Deinde cum post Psalmos de- nica, Domine labia, &c. Deus 
 
 cantatos recitaret ex Prophetis, in adjutorium, semper incipie- 
 
 occurrerunt verba, &c. Cum- bant, ut notatum est in Flori-
 
 SECT. in. The Exhortation. 211 
 
 this he is evidently mistaken, as he is also in saying 
 that the office always began with the Lord's Prayer; 
 for it is now generally agreed, that the Roman In- 
 troduction, consisting of the Lord's Prayer, Ave 
 Maria, and Apostles' Creed, is itself very modern ; 
 that there is no trace of it before the thirteenth 
 century, and that it was not used by public au- 
 thority in the Roman church until the revision of 
 their Breviary in the time of Pius the Fifth, bishop 
 of Rome, A.D. 1568. w 
 
 SECTION III. 
 
 THE ADDRESS OR EXHORTATION. 
 
 It does not appear that an address was repeated 
 before the office of Morning Prayer in early times. 
 Neither in the ancient offices of the English church, 
 nor in those of any other western church, have I 
 been able to discover such a form in this place. 
 Omitting, however, all consideration of the utility 
 of this exhortation, of its judicious position im- 
 mediately before the Confession, and of the right 
 which the church of England possessed to establish 
 any such formulary, even if no other church had 
 ever done the same, we can shew that an address 
 to the people at the beginning of the offices, is by 
 no means unwarranted by the ancient customs of 
 the church. 
 
 The liturgies of the churches of Gaul and Spain 
 always prescribed an address to the people after the 
 
 bus ex Durando collectis, et Ecclesiast. torn. iv. pars 2. p. 
 
 recte quoque in hoc libro pre- 132. 
 
 cum iste modus postea obser- w Gavanti Thesaurus a Me- 
 
 vatur." Schultingii Bibliothec. rati, torn. ii. p. 103, 104. 
 
 p 2
 
 212 Morning Prayer. . CH. i. p. u 
 
 catechumens had been dismissed, and before the more 
 important part of the Communion-service": and we 
 have placed this address in the same relative posi- 
 tion in our offices, namely, before the Psalmody and 
 reading of Scripture. The earlier part of the exhort- 
 ation bears a considerable resemblance to a passage 
 in a sermon of Avitus, bishop of Vienne in Gaul in 
 the fifth century. Avitus was speaking of the so- 
 lemn season of Rogation, instituted by Mamertus ; 
 and amongst other things spoke as follows : 
 
 If me say that me have no Si dixerimus inquit Apo- 
 
 vfzff, n'c deceive ourselves, &c. stolus, quiapeccatwn non habe- 
 
 Dearly beloved brethren, the mus, nos ipsos seducimus. Et 
 
 Scripture moveth us in sun- si confiteri debemus assidue 
 
 dry places to acknowledge and nos peccare, opus est confi- 
 
 confess our manifold sins and tendi officio, humilitate poeni- 
 
 wickedness And although we teudi, pracsertim cum plebis 
 
 ought at all times humbly to adunatae compunctio sic ad in- 
 
 acknowledge our sins before citamentum boni operis pos- 
 
 God ; yet ought we most sit aptari, ut rebellis magis 
 
 chiefly so to do when we as- convenientius erubescat, si 
 
 semble and meet together, to cunctae multitudini propriae 
 
 render thanks, &c. mentis solitudine contradicens, 
 
 peccata non defleat, &C.Y 
 
 SECTION IV. 
 
 CONFESSION. 
 
 A Confession was formerly recited in the office for 
 the first hour of the morning, according to the rites 
 of the English churches 2 . It occurred in the course 
 
 x Le Brun, Explication, &c. z Breviarium Sarisburiense, 
 
 vol. iii. p. 255. Isidorus His- Psalter, fol. xiii. et Ivii. Bre- 
 
 palensis, de Officiis, c. 15. viar. Eboracense, fol. 252. et 
 
 v Avitus, Sermo de Roga- fol. 3. Breviar. Herefordens. 
 
 tionibus, p. 138. torn. ii. Oper. Dominica ad primam. 
 Sirmondi, A. D. 1696.
 
 SECT. iv. The Confession. 213 
 
 of prayers which came at the end of the service : and 
 had this arrangement been regarded by the reform- 
 ers of the offices for Matins, or the Morning Prayer, 
 the Confession and Absolution would now be placed 
 immediately before the Collect for the day. There 
 were, however, good reasons for placing the Con- 
 fession at the beginning of the office. Christian 
 humility would naturally induce us to approach the 
 infinitely holy God with a confession of our sinful- 
 ness and unworthiness ; and this position of the 
 Confession is justified by the practice of the eastern 
 church in the time of Basil, who observes that the 
 people all confessed their sins with great contrition, 
 at the beginning of the nocturnal service, and before 
 the Psalmody and Lessons commenced*. We find 
 also that some churches of the west recited a Con- 
 fession after the short Lesson, or Capitulum of Com- 
 pline, which custom appears as old as the tenth cen- 
 tury 1 *. Formerly also the liturgies of the English 
 church prescribed a Confession at the beginning of 
 the Communion-service 6 , and the same custom pre- 
 vails in many western churches to the present day. 
 
 I have observed that the English offices for prime, 
 or the first hour of the morning, contained a con- 
 fession. I cannot, however, assign to it any very 
 great antiquity in the west. Benedict, who lived in 
 the sixth century, gives no hint of any Confession 
 ssJhsdl ot gmJnojftB t $iimio a Hr.j :.> luod teifl jtl) 
 
 * 'En VVKTOS yap optipifci Trap' rum, p. 311. ed. Benedict. 
 T)IJUV 6 \aos eVi rov OIKOV TTJS irpoo-- *> Martene de Antiq. Dis- 
 
 fvxr/s, KOI tv nova, KOI 0\tyfi } KOI cipl. in Div. Officiis, &c. c. viii. 
 
 (rvvoxfj SdKpvtov, (ofj.o\oyov[jifvoi p. 54. 
 
 T< 6o, Tf\fvralov fava<TT<ivTfs c Missale Sarisbur. fol. Ixxi. 
 
 T>V 7rpo<r(vx<av, els rr/v \JraA /xw6i/ Miss. Eboracens. Modus prae- 
 
 Ka6la-TavTai,K.r.\. S. Basil. Epist. parandi ad Missum. Miss. He- 
 
 207. ad Clericos Neocsesarien- reford. ibid, 
 ses, (alias 63.) torn. iii. Ope- 
 
 P 3
 
 214 Morning Prayer. ex. i. p. i. 
 
 arid Absolution in the daily offices, although he mi- 
 nutely detailed the service for the direction of those 
 Crenobites who adopted his discipline* 1 . Amalarius, 
 who wrote in the ninth century, is also silent on 
 the subject, though he describes accurately the 
 prayers at prime, which were evidently the same as 
 those used by the church of England in after-times 6 . 
 The first mention of a Confession in this place 
 occurs in the book of Honorius, entitled, Gemma 
 Animce, and written in the eleventh century, and 
 it is there spoken of, as following the Creed in the 
 prayers at prime f . Durandus, in the thirteenth 
 century, also mentioned its. A Confession in the 
 morning prayers, though of great antiquity in the 
 East, is probably not more ancient in the West than 
 the time when it was first placed at the beginning 
 of the Liturgy or Communion-service, according to 
 the Roman rite ; and that was not much prior to 
 the time of Micrologus, who lived in the eleventh 
 and twelfth centuries 11 . 
 
 SECTION V. 
 
 ABSOLUTION. 
 
 An Absolution followed the Confession formerly 
 in the offices of the English churches, for prime, or 
 
 d S. Benedict. Regula, c. i 7. a confession was very custom- 
 
 e Amalarius de Eccles. Offic. ary in the western churches 
 
 lib. iv. c. 2. during the most primitive ages, 
 
 f Honorius, Gemma Animac, yet it appears to have been 
 
 lib. ii. c. 6 1 . made after the dismissal of the 
 
 S Durandi Rationale, lib. v. catechumens, and before the 
 
 c. 5. fol. 242. de prima. oblations of the faithful were 
 
 fc Micrologus, de Eccl. Ob- received. See Dissertation on 
 
 servat. c. 23, appears to be the primitive Liturgies, sections vi. 
 
 first person who speaks of this and vii. p. 122, 129. where 
 
 confession made at the begin- this subject is more particu- 
 
 ning of the liturgy. Although larly considered.
 
 SECT. v. vi. The Absolution Lord's Prayer. 215 
 
 the first hour of the day 1 . We may perhaps assign 
 to the Absolution thus placed an antiquity equal to 
 that of the Confession, though Gemma Ammce and 
 Durandus do not appear expressly to mention it- 
 The sacerdotal benediction of penitents was in the 
 earliest times conveyed in the form of a prayer to 
 God for their absolution ; but in after-ages different 
 forms of benediction were used, both in the East 
 and West. With regard to these varieties of form, 
 it does not appear that they were formerly consi- 
 dered of any importance. A benediction seems to 
 have been regarded as equally valid, whether it was 
 conveyed in the form of a petition or a declaration, 
 whether in the optative or the indicative mood, 
 whether in the active or the passive voice, whether 
 in the first, second, or third person J. It is true that 
 a direct prayer to God is a most ancient form of 
 blessing ; but the use of a precatory, or an optative 
 form, by no means warrants the inference, that the 
 person who uses it is devoid of any divinely insti- 
 tuted authority to bless and absolve in the congre- 
 gation of God. Neither does the use of a direct 
 indicative form of blessing or absolution imply any 
 thing but the exercise of an authority which God 
 has given, to such an extent, and under such limita- 
 tions, as Divine Revelation has declared. 
 
 SECTION VI. 
 
 THE LORD'S PRAYER. 
 
 The Lord's Prayer was used in the English 
 
 J See Breviar. Sarisb. Ebor. xix. c. 2. and letter ii. to the 
 Hereford, as referred to at the bishop of Winchester. Mori- 
 beginning of last section. nus de Poenitentia, lib. viii. c. 
 
 J For much information con- 1 6. 21, &c. Smith's Account 
 
 nected with this subject, see of the Greek Church, p. 180. 
 Bingham's Antiquities, book 
 
 p 4
 
 %16 Morning Prayer. CH. T. p. i. 
 
 church at the beginning of matins, and the other 
 canonical hours, some time before the reign of 
 Edward the Sixth, when the offices were brought to 
 their present form k . In the primitive ages, how- 
 ever, it is totally improbable that the Lord's Prayer 
 was ever repeated at the beginning of any public 
 office ; for it was a part of ecclesiastical discipline to 
 keep this prayer from the knowledge of all who were 
 not baptized 1 ; and during the earlier part of divine 
 service, the heathen were commonly permitted to be 
 present. Tertullian has been often cited to prove 
 that the primitive Christians prefixed the Lord's 
 Prayer to their offices, but there is not the least 
 proof that, in the place cited, he is speaking of pub- 
 lic devotions. That Tertullian does not speak of 
 public service in that place, is satisfactorily proved 
 to me by the subsequent practice of all churches, 
 who never recited the Lord's Prayer while the hea- 
 then were present ; and still further by the silence 
 of all the contemporary and subsequent Fathers, 
 who never allude to the repetition of the Lord's 
 Prayer at the beginning of the canonical hours, or 
 of any other public service. It is not mentioned 
 by Isidore Hispalensis, by Benedict, by Amalarius, 
 or by any other writer on ecclesiastical offices who 
 lived before the thirteenth century. In fact, the 
 custom of prefixing the Lord's Prayer to the offices 
 of the day and night, seems to have commenced 
 amongst the monastic orders of the West. It would 
 appear that the first allusion to the Lord's Prayer, 
 
 k Breviar. Sarisb. fol. 2. damento, accidentium jus est 
 
 1 Bingham'sAntiquities^book desideriorum, jus est super- 
 
 x. c. 5. . 9. struendi extrinsecus petitio- 
 
 m " Praemissa legitima et nes." Tertullian. de Oratione, 
 
 ordinaria oratioi;e, quasi fun- c. ix. p. 133. ed. Rigalt.
 
 SKCT. vi. The LorcTs Prayer. 217 
 
 as used at the beginning of the hours, is found in 
 the Book of the Customs of the Cistercian Order, 
 where it is prescribed, that after the sign for be- 
 ginning the office was given, the brethren should all 
 pray upon the Misericordice (seats), repeating the 
 Lord's Prayer and Creed, before they began to chant 
 the commencement of the service, " O Lord, make 
 " speed to save us n ." Durandus, who wrote at the 
 end of the thirteenth century, says, that the Lord's 
 Prayer was repeated three times on entering the 
 church before matins, and once before the other 
 hours . So that formerly the Lord's Prayer was 
 not considered part of the office, but was prepara- 
 tory to it ; and accordingly we find in the Breviary 
 of the church of Salisbury, that after the Lord's 
 Prayer was repeated, the priest was to begin the 
 service, " Postea sacerdos incipiat servitium hoc 
 " modo, Domine labia mea aperies P," &c. Various 
 monastic orders imitated the Cistercian after that 
 time, and the clergy of the west in many places 
 gradually adopted the same custom. The churches 
 of England generally used the Lord's Prayer before 
 the offices, as we may see by the breviaries of Salis- 
 bury, York, Hereford, &c. It does not seem to have 
 been used in the Roman church until the publication 
 of the Roman breviary revised by cardinal Quignon, 
 A. D. 1536; and it was not received by public au- 
 thority into that breviary until the revision made 
 by Pius the Fifth of Rome, A. D. 15681. 
 
 n " Dimisso officii signo, Cisterciensis, c. 68. 
 orationem super iniserieordias Durandi Rationale, lib. v. 
 
 faciunt, id est, Pater Noster, c. 3. fol. 226. 
 et Credo in Deum, antequam P Breviar. Sarisbur. fol. 2. 
 versum Deux in adjutorium de- 1 Gavanti Thesaurus a Me- 
 
 cantent." Liber Consuetudin. rati, torn. ii. p. 104.
 
 218 Morning Prayer. CH. i. p. j. 
 
 At the same time that the Lord's Prayer began 
 to be used before the offices, the Creed was repeated 
 after it. In later ages the Ave Maria was inserted 
 between them, and thus the introduction to the 
 hours, according to the Roman breviary, was formed. 
 The form beginning Ave Maria was not used be- 
 fore the hours until the sixteenth century, in the 
 Roman offices. It was then first introduced into 
 the breviary by cardinal Quignon 1 ". Cardinal Bona 
 admits that it is modern 8 . 
 
 SECTION VII. 
 
 THE VERSICLES, GLORIA PATRI, &C. 
 
 I have been considering thus far the Introduction 
 to Morning Prayer ; and it appears that no part 
 of it can be justly said to be inconsistent with the 
 customs of the Christian church before the reform 
 of our offices. I now proceed to the second part 
 of this office, namely, the Psalmody and Lessons of 
 Scripture, which is generally of much greater anti- 
 quity ; and in the present section I will notice the 
 Versicles, Gloria Patri, &c. which may be regarded 
 as the ancient introduction to the psalms. 
 
 The first versicle, and response, " O Lord, open 
 " thou our lips," &c. are spoken of by Benedict in 
 the sixth century*, by Amalarius A. D. 820 u , and by 
 Walafridus Strabo, who lived in the same century v , 
 
 r Gavanti, ibid. u " In nocturnal? officio di- 
 
 s Bona, de Div. Psalmodia, cimus primo, Domine labia mea 
 
 c. xvi. . 2. p. 417. aperies, et os meum annunciabit 
 
 1 " Praemisso inprimis versu laudem tuam, deinde sequitur 
 
 Deus in adjutorium, &c. in se- Gloria." Amalar. de Eccl. Off. 
 
 cundo dicendum est, Domine lib. iv. c. 9. de Nocturnali 
 
 labia mea," &c. S. Benedict. Officio. 
 
 Regula, c. 9. Qiiot Psalmi di- v Walafridus Strabo de Re- 
 
 cendi sint in noclurnis horis. bus Eccl. c. 25.
 
 SECT. vii. The Versicles, Gloria Patri, &c. 219 
 
 as occurring at the beginning of the matins and 
 other offices : and they have been thus used from 
 time immemorial by the English church w . 
 
 The second versicle, and response, " O God, make 
 " speed," &c. are mentioned by Benedict, and have 
 also been long used by the church of England, since 
 they appear in the Anglo-Saxon offices x . Though 
 Benedict only appoints the versicle and response 
 which we use, yet it appears that other persons 
 repeated not only these, which form the first verse 
 of the 70th psalm, but the whole psalm after them, 
 with Gloria Patri. An anonymous rule for the 
 use of regular canons written after the year 816, 
 directed the clergy, when they awoke in order to 
 perform the office of matins, to repeat immediately 
 Domine labia mea, (" O Lord, open thou our lips," 
 &c.) and then the whole psalm, JDeus in adjutorium, 
 (" O God, make speedV' &c.) ending with Gloria 
 Patri ; and then to go to the church? 7 . From this 
 it appears, that these versicles were not, perhaps, 
 originally repeated in church, but at home, as a 
 preparation for divine service. 
 
 The primitive and apostolical hymn, Gloria 
 Patri, was probably first used in this place as a 
 
 w Breviar. Sarisbur. fol. 2. meum intende, totum cum Glo- 
 
 1 See Benedict, quoted a- ria. Et tune provideat sibi 
 
 bove, and Anglo-Saxon Office corpoream necessitatem natu- 
 
 of Prime, in the Appendix to rae, et sic ad oratorium festi- 
 
 Dr. Hickes's Letters to a Pop- net, psallendo psalmum, Ad te 
 
 ish Priest. levavi animam rneam, cum sum- 
 
 7 " Nocturnis horis cum ad ma reverentia et cautela in- 
 
 opus divinum de lecto surrex- trans, ut aliis orantibus non 
 
 erit clericus, primum signum impediat. Et tune prostratus 
 
 sibi S. crucis imprimat per in- in loco congruo effundat pre- 
 
 vocationem S. Trinitatis, dein- ces in conspectu Domini magis 
 
 de dicat versum Domine labia corde quam ore." Canonicorum 
 
 mea aperies, et os mcum an- Regula, &c. Labbe, Concilia, 
 
 nunciabit laudem tuain. Deinde torn. vii. p. 1465. 
 psalmum, Dcus in adjutoriitm
 
 IP Morning Prayer. CH. i. p. i. 
 
 proper termination for the psalm Deus in adjuto- 
 rium, or some other introductory psalm. Benedict, 
 in his Rule, speaks of the Gloria Patri, as used at 
 the beginning of the offices 2 . Amalarius, and Wala- 
 fridus, who lived in the ninth century, also refer to 
 it a , and we find it prescribed in the Anglo-Saxon 
 offices 1 *. We may probably conjecture that the 
 Gloria Patri began to be used here at some time 
 before the age of Benedict, as a termination to some 
 introductory psalms, which were then repeated en- 
 tirely. The versicle, " Praise ye the Lord," is a 
 translation of the Hebrew word Alleluia, which was 
 from a very remote period much used by the Chris- 
 tian churches in divine service ; and more especially 
 during the season of Easter c . 
 
 Durandus in the thirteenth century mentions 
 Alleluia as occurring in this place d , and Ivo Carno- 
 tensis also probably alludes to it e . The churches 
 of England formerly used Alleluia here, except for 
 a certain part of the year f . We may perhaps refer 
 the introduction of Alleluia into this part of the 
 offices to the same cause which placed the Gloria 
 Patri here. 
 
 The response of the people, " The Lord's name 
 
 z " In primis semper diur- e Ivo Carnotensis Sermo de 
 
 nishoris dicantur versus: Deus Sacramentis dedicationis, inter 
 
 in adjutorium, &c. Domine ad Sermones de Rebus Eccl. p. 
 
 adjuvandum, &c. et Gloria." 786. 787. apud Melchior. Hit- 
 
 S. Benedict. Regula, c. 18. torp. 
 
 a Amalar. de Eccl. Off. lib. f " Dominica in Septuage- 
 
 iv. cap. 9. Walafrid. Strabo, sima ad vesperas, et abhinc us- 
 
 de Reb. Eccl. c. 25. que ad Miss, in vigilia Paschae 
 
 b Appendix to Hickes's Let- non dicitur Alleluia, scilicet in 
 
 ters. principio vesperarum et hora- 
 
 c Benedict. Regula, c. 15. rum loco Alleluia dicitur hoc 
 
 Bona, Divina Psalmodia, cap. modo, Laus tibi Domime, Rex 
 
 1 6. . 7. tzternce glories." Breviarium 
 
 d Durandi Rationale, lib. vi. Sarisb. fol. Ivii. 
 c. 24. no. 19. fol. 292.
 
 SECT. VIII. 
 
 The Psalm, Venite Exultemus. 
 
 221 
 
 " be praised," did not originally occur in the offices 
 of the church of England, having been first placed 
 here in A. D.I 661; however, it had been intro- 
 duced many years before, into those of the church 
 of Scotland. 
 
 Postea sacerdos incipiat scrvi- 
 tium hoc modo : 
 
 Domine labia mea aperies. 
 
 Chorus. Et os meum an- 
 nuntiabit laudem tuam. 
 
 Sacerdos statim. Deusinad- 
 jutorium meum intende. 
 
 Respons. Domine ad adju- 
 vandum me festina. 
 
 [eg 6nr?ib ni esdoii/fb 
 
 ^T Then likcniac he shall iay, 
 
 O Lord open thou our lips. 
 
 Answer. And our mouth 
 shall shew forth thy praise. 
 
 Priest. O God, make speed 
 to save us. 
 
 Answer. O Lord make haste 
 
 to help us. 
 
 1 ir>? 
 
 11 Here all standing up, the 
 priest shall say, 
 
 Glory be to the Father, and 
 to the Son, and to the Holy 
 Ghost. 
 
 Answer. As it was in the 
 beginning,' is now, and ever 
 shall be, world without end. 
 Amen. 
 
 Priest. Praise ye the Lord. 
 
 Answer. The Lord's name 
 be praised. 
 
 SECTION VIII. 
 
 THE NINETY-FIFTH PSALM. 
 
 This psalm has from a very remote period been 
 placed before the psalms of the nocturn, in the 
 western churches. It is probable that the custom 
 of prefixing one or two psalms to the nocturnal 
 office, arose from a desire to allow some little time 
 for the clergy and people to collect, before the office 
 
 K Breviarium, Sarisb. fol. 2. 
 
 h Breviar. Sarisb. fol. Ivii. ut supra. 
 
 Sacerdos. Gloria Patri, et 
 Filio, et Spiritui Sancto. 
 
 Respons. Sicut erat in prin- 
 cipio, et nunc, et semper, et in 
 saecula saeculorumS. Amen. 
 Jf.T/ orf.t'to 1'ffiq JKfrhOO B 
 
 Alleluia h . 
 C^IJGO ^fflBB 9lf^ OJ
 
 222 Morning Prayer. CH. i. p. i. 
 
 began. In the time of Cassian, or early in the fifth 
 century, it was lawful for the brethren to enter the 
 church at any time before the end of the second 
 psalm 1 . In the following century, this custom was 
 probably thought inconvenient, so that Benedict ap- 
 pointed two psalms to be chanted before the noc- 
 turns began, in order to afford sufficient time for 
 the brethren to assemble^ : and of these two Psalms, 
 the second was the 95th, or Venite exultemus. 
 Amalarius also speaks of this psalm as occurring 
 at the beginning of riocturnsk, and he says that it 
 was only sung on Sundays in his time, (A. D. 820,) 
 because the people, who were engaged in labour, did 
 not ordinarily attend this service on the week-days, 
 but only on Sundays ; and therefore there was no 
 need of singing the invitatory psalm to call them 
 to church 1 . 
 
 In the ancient offices of the English churches 
 this was generally termed the invitatory psalm ; it 
 followed the versicles, which were the subject of the 
 last section, and preceded the psalms of the nocturn 
 or matins, which will be the subject of the next" 1 . 
 An anthem called invitatory was prefixed to this, 
 and was repeated in part, or entirely, after each 
 verse. 
 
 i Cassian. Instit. Ccenob. lib. rium : in eo communis coetus 
 
 iii. c. 7. " In nocturnis vero fratrum convocat omnes de- 
 
 conveuticulis usque ad secun- gentes undique ut excitentur 
 
 dum Psalmum praebetur tar- et veniant ad confitendum Do- 
 
 danti dilatio, ita dumtaxat, ut mino." Amalar. de Eccl. Off. 
 
 antequam finite eodem Psalmo lib. 4. c. 9. 
 fratres in oratione procum- J In Supplemento, c. 4, cited 
 
 bant, seinetipsum congrega- by Merati in Gavanti Thesaur. 
 
 tioni inserere atque admiscere p. 1 10. 
 festinet." m Breviar. Sarisb. fol. 2, 3. 
 
 J Benedict. Regula, c. 9. Breviar. Eborac. fol. 3. 
 
 k " Dein sequitur invitato-
 
 SECT. ix. The Psalms. 223 
 
 SECTION IX. 
 
 THE PSALMS. 
 
 In the position of the psalms we follow the An- 
 cient order of matins according to the English 
 church ; in which the psalms of the day followed 
 the invitatory psalm". In the breviaries or com- 
 mon prayers of the churches of Sarum, York, and 
 Hereford, the psalms at matins, together with the 
 lessons which followed, were called nocturn. I have 
 already spoken of the nocturn or nocturnal office of 
 the primitive Christians, and observed that the per- 
 secutions which they suffered, obliged them to meet 
 for public worship in the night-time ; and that this 
 custom was afterwards continued from choice, espe- 
 cially by the ancient ascetics and monks. I have 
 also remarked that there was much variety in the 
 service -for the nocturnal assembly in different 
 churches. Thus in Egypt, at first, in some places 
 they read sixty psalms, in others fifty, and after- 
 wards all agreed to recite twelve only . According 
 to Cassian, other churches were accustomed to re- 
 peat twenty or thirty psalms, some still more, and 
 some only eighteen t 1 ; so that he says there were as 
 many rules and appointments as there were monas- 
 teries^. Again, Columbanus in his rule appointed 
 the number of psalms to vary according to the sea- 
 sons of the year, and the length of the nights ; so 
 
 n Breviar. Sarisb. fol. 3 . eum debere censerent." 
 Breviar. Eborac. fol. 3. P Cassian. lib. ii. c. 2. 
 
 Cassian. Institut. Coenob. 1 " Totque propemodum ty- 
 
 lib. ii. c. 5. " Cum alii quin- pos et regulas vidimus usur- 
 
 quagenos, alii sexagenos psal- patas, quot etiam monasteria 
 
 mos, nonnulli vero ne hoc qui- cellasque conspeximus." Cas- 
 
 dem numero content!, excedi sian. lib. ii. c. 2.
 
 Morning Prayer. 
 
 OH. 1. P. I. 
 
 that sometimes severity-five were sung r . In the mo- 
 nasteries of Armenia they repeat ninety-nine psalms 
 at the present day 8 . On the other hand, in Spain, 
 according to Isidore, three psalms only were sung 
 in the nocturnal office*, a number which is still pre- 
 served in the Mosarabic or Spanish breviary". Pre- 
 viously to the reform of our offices, the English 
 church prescribed twelve psalms for the nocturn ; 
 but at that period the number was reduced on an 
 average to three, by the division of the 119th, and 
 by reckoning some other long psalrns as each more 
 than one v . This number of three is independent 
 of the responsorial psalms and canticles, which fol- 
 low the lessons ; and, as I have observed, the same 
 number is mentioned by Isidore Hispalensis ; and 
 cardinal Quignon, in his revision of the Roman 
 
 tingius also blames us because 
 we do not regulate the office 
 according to the decree of Gre- 
 gory the seventh, bishop of 
 Rome ; but this decree, except 
 it be confirmed by the British 
 church, neither is, nor ever 
 was, binding on us ; since the 
 Roman patriarchate did not 
 extend to these countries, and 
 whatever authority was at any 
 time conceded to the Roman 
 patriarch by the church of 
 England, might at any time 
 have been resumed again, as 
 in fact it was. The decree is 
 null and void in these coun- 
 tries, another constitution hav- 
 ing been made by the catholic 
 church within this realm. 
 
 v The same method of di- 
 viding long Psalms is pre- 
 scribed in Regula S. Benedicti, 
 c. 18. 
 
 r " Ita ut totum Psalterium 
 inter duas supradictas noctes 
 cantent." Columbani Resula, 
 
 O * 
 
 c. 7. 
 
 8 Bona, de Div. Psalmodia, 
 c. 18. . 15. p. 649, 650. 
 
 * " In quotidianis officiis Vi- 
 giliarum, primum tres psalmi 
 canonici recitandi stint." Re- 
 gula S. Isidori Hispalensis, 
 c. 7. 
 
 u Bona, de Div. Psalmod. 
 c. xviii. . n. p. 635. Schul- 
 tingius in vain objects to the 
 English office, that sometimes 
 five psalms are recited at ma- 
 tins and vespers, sometimes 
 two, sometimes only one, and 
 at other times four ; which he 
 says is new and unheard of, 
 torn. iv. pars 2. p. 128. For it 
 appears that every church, and 
 even monastery, arranged all 
 things relating to the number 
 of Psalms, as it pleased. Schul-
 
 SECT. x. The First Lesson. 
 
 breviary, also reduced the number of Psalms at 
 matins from twelve to three. 
 
 SECTION X. 
 
 THE FIRST LESSON. 
 
 The council of Laodicea in Phrygia, held in the 
 fourth century, directed the Psalms and lessons to 
 be read alternately w ; and we find that the psalms 
 of the nocturnal vigils were interspersed with les- 
 sons in the Gallican church x . It does not appear 
 certain that lessons were read in the nocturns, by 
 the Roman church, before the time of Gregory the 
 Great>\ In Egypt, after the twelve psalms of the 
 nocturn, two lessons, one from the Old Testament, 
 the other from the New, were read z ; and this rule 
 has been adopted by the church of England. Bene- 
 dict appointed only one lesson at the nocturnal office 
 during the summer 3 ; but for the rest of the year 
 several lessons were recited. In after-times, many 
 churches of the West read sometimes three, some- 
 
 w 'Ev rais a-wdgfo-iv dvayvo)- a Benedict. Regula, c. 10. 
 
 (rets TOVS \/^aX/iovj irepiKonTtTQ)- Schultingius objects to the 
 
 <rav. Concil. Laodicen. can. 17. English office thus: " Praeter 
 
 * See Collatio Episcoporum, consuetudinem, praxin et tra- 
 
 A.D. 499. referred to in sec- ditionem omnium veterum au- 
 
 tion ii. p. 210. ctorum de divinis officiis est; 
 
 7 "Necdum eo tempore (sc. quod in Dominicis diebus tan- 
 
 S. Benedicti) in Romana eccle- turn una legatur lectio, vel 
 
 sia, sicut nunc leguntur, Sa- saltern addatur secunda ; cum 
 
 eras Scripturas legi mos fuit : ecclesia catholica, a mille annis 
 
 sed post aliquot tempora hoc et amplius, novem lectiones 
 
 institutum sive a beato papa semper ad minimum, et raro 
 
 Gregorio, sive, ut ab aliis af- tres in Dominicis adhibuerit," 
 
 nrmatur, ab Honorio." Epist. Tom. iv. pars 2. p. 129. This 
 
 Theodemari Abbatis ad Caro- objection is sufficiently met by 
 
 lum M. Imperat. cited by Ma- the practice of the catholic 
 
 billon, Liturgia Gall. p. 385. church of Egypt, and the Rule 
 
 '/ Cassian. Inst. Coenob. lib. of Benedict, just cited. 
 ii. c. 6. 
 
 VOL. I. Q
 
 226 Morning Prayer. CH. i. P. i. 
 
 times five, seven, or nine lessons b . So it was for- 
 merly in the church of England, were there were 
 either three or nine lessons at nocturns or matins ; 
 but these lessons were generally so short, that one 
 chapter of Scripture often contained more than nine 
 of them. For instance, the three first lessons for 
 the first Sunday in Advent contained altogether six 
 verses of the first chapter of Isaiah c . Besides this, 
 the lessons were followed by anthems and re- 
 sponsories, which greatly interrupted the reading of 
 Scripture ; for which reason they were removed by 
 us, as they had been some time before by cardinal 
 Quignon d , whose edition of the Roman breviary 
 has been much applauded by learned men, and was 
 recommended by Paul the third, patriarch of Rome. 
 The ancient English offices, arid Benedict, pre- 
 scribed the same position for this lesson as we do, 
 namely, after the psalms of the nocturn or matins, 
 and before Te JDeum. 
 
 
 
 SECTION XL 
 
 THE HYMN TE DEUM. 
 
 This sublime composition has been referred to 
 several different authors. Some have ascribed it to 
 Ambrose and Augustine, others to Ambrose alone ; 
 others again to Abondius, Nicetius, bishop of Triers, 
 or Hilary of Poictiers. In truth, it seems that there 
 
 b Merati in Gavanti The- sed quoniam cum introducta 
 
 saur. torn. ii. p. 141. sint ad cantus potissimum mo- 
 
 c Breviarium Sarisbur. fol. dulandos et legentes saepe nio- 
 
 3. rentur cum molestia quaeri- 
 
 d " VersiculoSj Responsoria, tandi; locum relinqui voluimus 
 
 et capitula, omittere idcirco vi- continent! lectioni Scripturae 
 
 sum est, non quod base super- Sacrae." Praef. ad Breviar. p. 3. 
 
 vacanea aut inutilia viderentur edit. Lugduni, 1546.
 
 SECT. xi. Te Deitm. 227 
 
 is no way of determining exactly who was the 
 author of this hymn. Archbishop Usher found it as- 
 cribed to Nicetius in a very ancient Gallican Psalter, 
 and the Benedictine editors of the works of Hilary 
 of Poictiers cite a fragment of a manuscript epistle 
 of Abbo Floriacensis, in which Hilary is unhesi- 
 tatingly spoken of as its author 6 ; but Abbo lived 
 five or six centuries after that prelate, and therefore 
 such a tradition is most doubtful. Some reasons, 
 however, appear to justify the opinion, that Te 
 Deum was composed in the Gallican church, from 
 which source we also derive the inestimable Creed 
 bearing the name of Athanasius. The most ancient 
 allusions to its existence are found in the Rule of 
 Caesarius, bishop of Aries, who lived in the fifth cen- 
 tury*, and in that of his successor Aurelian&. It has 
 been judged from this, that the Te Deum may pro- 
 bably have been composed by some member of the 
 celebrated monastery of Lerins, which was not far 
 from Aries ; or perhaps by Hilary of Aries, who 
 seems to have composed the Athanasian Creed in 
 the fifth century. Another presumption in favour of 
 the same notion is deducible from the wording 01 
 this hymn. The verse, " Vouchsafe, O Lord, to 
 " keep us this day without sin," Dignare Domine 
 die isto sine peccato nos custodire, gives reason to 
 
 e Num. 22. p. vii. et Capitellum. Omni Domi- 
 
 * "Perfectis Missis (leclioni- nica sic dicatur." Regula S. 
 
 bus) dicite Matutinos, directa- Caesarii c. xxi. p. 56 pars 2. 
 
 neo ; Exalt abo te Deux meus Codex Regularum. 
 
 et Rex meus. Deinde, Conjite- 8 "Omni Sabbato Matuti- 
 
 mini. Inde, Cantemus Domino. nos, Cantcmus Domino: et Te. 
 
 Lauda anima inea Dominum. Deum laudamus." Regula S. 
 
 Benedictionem, Laudate Do- Aureliani juxta finem, p. 68. 
 
 min urn de ccelis. Te Deum lau- Codex Regular. 
 
 damns, Gloria in cxcelsis Deo : 
 
 Q 2
 
 Morning Prayer. CH. i. p. i. 
 
 think that it was originally composed for the matin, 
 and not for the nocturnal office, for it appears that 
 the day is supposed to have actually commenced. 
 Now Caesarius and Aurelian both appoint Te Deum 
 to be sung in the morning, while Benedict directed 
 it to be sung in the nocturnal office on Sundays 1 ', 
 and thence we may observe that the former appear 
 to have adhered closer to the intentions of the au- 
 thor of this hymn than the latter ; that therefore 
 they were better acquainted with the author's design 
 than Benedict, and therefore the hymn was probably 
 not composed in Italy, but in Gaul. 
 
 In the office of matins this hymn occupies the 
 same place as it always has done, namely, after the 
 reading of Scripture 1 . The ancient offices of the 
 English church gave this hymn the title of the 
 " Psalm Te Deum" or the " Song of Ambrose and 
 " Augustine" indifferently. As used in this place, 
 it may be considered as a responsory psalm, since it 
 follows a lesson ; and here the practice of the church 
 of England resembles that directed by the council of 
 Laodicea, which decreed that the psalms and lessons 
 should be read alternately. The following original 
 Latin of Te Deum is transcribed from the breviary 
 of Sarum, Psalter, folio vii. 
 
 We praise thee, O God : we Te Deum laudamus : te Do- 
 acknowledge thee to be the minum confitemur. 
 Lord. 
 
 All the earth doth worship Te aeternum Patrem : omnis 
 
 thee : the Father everlasting. terra veneratur. 
 
 To thee all angels cry a- Tibi omnes Angeli : tibi 
 
 loud : the Heavens, and all the coeli et universae potestates, 
 Powers therein. 
 
 h Regula S. Benedicti, c. n. 
 
 1 Breviar. Sarisbur. fol. 4. 22. Breviar. Eboracens. fol. 5.
 
 SECT. XI. 
 
 Te Deum. 
 
 229 
 
 To thee Cherubin and Sera- 
 phin : continually do cry, 
 
 Holy, Holy, Holy : Lord 
 God of Sabaoth ; 
 
 Heaven and Earth are full 
 of the Majesty : of thy Glory. 
 
 The glorious company of the 
 Apostles : praise thee. 
 
 The goodly fellowship of the 
 Prophets : praise thee. 
 
 The noble army of Martyrs : 
 praise thee. 
 
 The holy Church throughout 
 all the world : doth acknow- 
 ledge thee ; 
 
 The Father : of an infinite 
 Majesty ; 
 
 Thine honourable, true : 
 and only Son ; 
 
 Also the Holy Ghost : the 
 Comforter. 
 
 Thou art the King of Glory : 
 O Christ. 
 
 Thou art the everlasting 
 Son : of the Father. 
 
 Tibi Cherubin et Seraphin: 
 incessabili voce proclamant, 
 
 Sanctus, Sanctus, Sanctus : 
 Dominus Deus Sabaoth ; 
 
 Pleni sunt coeli et terra : 
 majestatis glorise tuae. 
 
 Te gloriosus Apostolorum 
 chorus, 
 
 Te Prophetarum laudabilis 
 numerus, 
 
 Te Martyrum candidatus : 
 laudat exercitusJ. 
 
 Te per orbem terrarum : 
 sancta confitetur Ecclesia ; 
 
 Patrem immensae majesta- 
 tis; 
 
 Venerandum tuuin verum : 
 et unicum Filium ; 
 
 Sanctum quoque Paracletum 
 Spiritum. 
 
 Tu Rex gloriae Christe. 
 
 Tu Patris sempiternus es 
 
 Filius. 
 
 J This will remind the reader 
 of that eloquent passage of 
 Cyprian, where he exhorts us 
 to fix our affections and desires 
 on heaven : " Magnus illic nos 
 carorum numerus expectat, 
 parentum, fratrum, filiorum, 
 frequens nos et copiosa turba 
 desiderat, jam de sua immor- 
 talitate secura, et adhuc de 
 nostra salute solicita. Ad ho- 
 rum conspectum et complexum 
 venire, quanta et illis et nobis 
 in commune ketitia est ! Qua- 
 lis illic crelestium regnorum vo- 
 luptas, sine timore moriendi, 
 et cum aeternitate vivendi ! 
 Quam Minima et perpetua feli- 
 
 citas ! Illic Apostolorum glo- 
 riosus chorus : illic Prophet arum 
 exultantium numerus: illicMar- 
 tyrum innumerabilispopulus, ob 
 cerlaminis etpassionis victoriam 
 coronatus : triumphantes illic 
 virgines, quee concupiscentiam 
 carnis et corporis continentiae 
 robore subegerunt : remune- 
 rati misericordes, qui alimentis 
 et largitionibus pauperum jus- 
 titiae opera fecerunt : qui Do- 
 minica praecepta servantes, ad 
 coelestes thesauros terrena pa- 
 trimonia transtulerunt." Cy- 
 prianus de Mortalitate, p. 1 66. 
 edit. Fell. 
 
 Q3
 
 230 
 
 Morning Prayer. 
 
 CH. I. P. I, 
 
 When thou tookest upon 
 thee to deliver man : thou 
 didst not abhor the Virgin's 
 womb. 
 
 When thou hadst overcome 
 the sharpness of death : thou 
 didst open the Kingdom of 
 Heaven to all believers. 
 
 Thou sittest at the right 
 hand of God : in the Glory of 
 the Father. 
 
 We believe that thou shalt 
 come : to be our Judge. 
 
 We therefore pray thee, help 
 thy servants : whom thou hast 
 redeemed with thy precious 
 blood. 
 
 Make them to be numbered 
 with thy Saints : in glory ever- 
 lasting. 
 
 O Lord, save thy people : 
 and bless thine heritage. 
 
 Govern them : and lift them 
 up for ever. 
 
 Day by day : we magnify 
 thee ; 
 
 And we worship thy name : 
 ever world without end. 
 
 Vouchsafe, O Lord : to keep 
 us this day without sin. 
 
 O Lord, have mercy upon 
 us : have mercy upon us. 
 
 O Lord, let thy mercy lighten 
 upon us : as our trust is in 
 thee. 
 
 O Lord, in thee have I trust- 
 ed : let me never be con- 
 founded. 
 
 Tu ad liberandum suscep- 
 turus hominem : non horruisti 
 
 Virginia uterum. 
 
 8 
 
 Tu devicto mortis aculeo : 
 aperuisti credentibus regna cre- 
 lorum. 
 
 Tu ad dexteram Dei : sedes 
 in gloria Patris. 
 
 Judex crederis esse ventu- 
 rus. 
 
 Te ergo quaesumus, famulis 
 tuis subveni : quos pretioso 
 sanguine redemisti. 
 
 ^Eterna fac cum sanctis tuis : 
 in gloria numerari. 
 
 Salvum fac populum tuum 
 Domine : et benedic haereditati 
 tuae. 
 
 Et rege illos : et extolle illos 
 usque in eeternum. 
 
 Per singulos dies : benedici- 
 mus te. 
 
 Et laudamus nomen tuum : 
 in saeculum et in saeculum sae- 
 culi. 
 
 Dignare Domine die isto 
 sine peccato nos custodire. 
 
 Miserere nostri Domine : 
 miserere nostri. 
 
 Fiat misericordia tua Do- 
 mine super nos : quemadmo- 
 dum speravimus in te. 
 
 In te Domine speravi : non 
 confundar in seternum.
 
 SECT. xii. Benedicite The Second Lesson. 231 
 
 BENEDICITE. 
 
 In the ancient English offices the matins (noc- 
 turns) terminated with Te Deum, and were imme- 
 diately followed by lauds (ancient matins). This 
 office began with several psalms, of which one was 
 the " psalm Benedicite," or " the Song of the Three 
 " Children," as it was variously called k . This canticle 
 was retained in the position it now occupies, and is 
 appointed to follow the first lesson, in place of Te 
 JDeum, at the pleasure of the officiating minister. 
 In the Mosarabic, or ancient Spanish office, Bene- 
 dicite is also used at lauds 1 . The ancient liturgies 
 of the Gallican and Spanish churches prescribed the 
 Song of the Three Children to be sung between the 
 lessons, and we adopt the same rule in the office 
 of Morning Prayer. Benedict and Amalarius both 
 speak of Benedicite as used at matins (lauds n ) ; and 
 Athanasius appointed it to be said at the same 
 time . When used as appointed by the English 
 office, it may be regarded in the light of a responsory 
 psalm. 
 
 SECTION XII. 
 
 THE SECOND LESSON. 
 
 After the psalms of lauds, amongst which Bene- 
 dicite occurred, the ancient English offices prescribed 
 
 k Brev. Sar. fol. 5. et Psalt. > Ilpbs Spdpov 8e rbv 
 
 ibid. fol. 8. Brev. Ebor. fol. 5. TOVTOV Xt-ytrf 6 Qtos 6 Qtos p.ov 
 
 1 Bona, de Div. Psalmod. irpbs ire opdpifa. e'Si^o-e o-e fj 
 
 p. 636. C. 18. . II. ^ v Xn pv. (8td(pavfJ.a 81') fvXcryt ire 
 
 01 Mabillon. de Lit. Gall. Tvavra TO. fpya icvpiov rbv Kvpiov. 
 
 p. 1 08. 86a tv v^ltrrois Qu <. r. X. 
 
 n S. Benedict. Regula, c. 1 1, Athanasius de Virginitate, c. 
 
 12. Amalarius de Eccl. Off. 20. p. 122. torn. ii. Oper. ed. 
 
 lib. iv. c. 10. de Matutinali Of- Benedict. 
 ficio. 
 
 Q4
 
 Morning Prayer. CH. i. v. i. 
 
 a short lesson from scripture i'. Benedict, in the 
 sixth century, and Amalarius, A. D. 820, both speak 
 of the lesson in this place ^ The reformers of our 
 offices enlarged this short lesson, appointing it al- 
 ways to be taken from the New Testament, accord- 
 ing to the ancient rule of the Egyptian church in 
 the fifth century ; for, according to Cassian, only 
 two lessons were read in their nocturnal or matuti- 
 nal assembly, of which the second was always taken 
 from the New Testament 1 ". 
 
 SECTION XIII. 
 
 BENEDICTUS. 
 
 The lesson at lauds, in the ancient English offices, 
 was followed by the canticle which is the subject 
 of the present section, and which was indifferently 
 called the " psalrn Benedictus? and the " Song of 
 " the Prophet Zacharias 8 ." It occupies at present the 
 same relative position as it has always done in the 
 English offices. Benedict speaks of a Canticum 
 de Evangelio as occurring in this place, but whe- 
 ther he refers especially to this Song of Zacharias 
 or not, I cannot determine*; however, Amalarius, 
 A. D. 820, speaks of this position of Benedictus". 
 
 P Breviar. Sarisb. fol. 5. et senti sseculo deget ecclesia." 
 
 Psalt. fol. 8. 22. Brev. Ebor. r Cassian. Institut. Coenob. 
 
 fol. 5. Brev. Hereford. lib. ii. c. 6. 
 
 q S. Benedict. Regula, c. 1 2, s Brev. Sarisb. fol. 5. Brev. 
 
 13. Amalar. de Eccl. Off. lib. Ebor. fol. 6. Brev. Hereford, 
 
 iv. c. 10. " Dein sequitur lectio Psalt. in Dominica die. 
 
 quae pro admonitione fraterna * S. Benedict. Regula, c. 13. 
 
 recitatur in choro, quae semper u Amalar. de Eccl. Off. lib. 
 
 placita erit quamdiu in prae- iv. c. 12.
 
 SECT. xiv. Psalm Jubilate Athanasian Creed. 233 
 
 PSALM JUBILATE DEO. 
 
 This was read amongst the Psalms of lauds in 
 the office of Salisbury, and other English churches v ; 
 and the only difference between its present and 
 former position is, that it was formerly read before 
 the lesson, and is now read after it. Am alarms, 
 A. D. 820, speaks of this psalm as used in lauds w . 
 Benedictus and Jubilate Deo, either of which 
 may be used in this place, are to be regarded in the 
 light of responsories to the second lesson, according 
 to the ancient custom of the Christian church, by 
 which psalms and lessons were appointed to be said 
 alternately. 
 
 SECTION XIV. 
 
 THE CREED OF S. ATHANASIUS. 
 
 The , office of lauds was succeeded by that of 
 prime, or the first hour, according to the ancient 
 English offices. In the office of prime, after several 
 psalms, which have not been retained, the Athana- 
 sian Creed, termed " Psalrnus Quicunque vult" was 
 sung on Sundays x . According to the English ritual 
 at present, this psalm, or creed, is still repeated or 
 sung on certain feasts in the same position rela- 
 tively to the Benedictus, and the following prayers, 
 as it has always occupied. 
 
 Dr. Waterland says, that we cannot assign a later 
 period than the year 880, for the introduction of 
 this creed into the office of prime by the English 
 
 v Brev. Sar. fol. 5-et Psalt. * Brev. Sar. fol. 5. Psalt. 
 
 ibid. fol. 7. Brev. Ebor. fol. 5. ibid. fol. 1 1. Brev. Eborac. fol. 
 
 w Amalar. de Eccl. Off. lib. 250. Brev. Hereford, ad pri- 
 
 iv. c. 10. de Matutinali Officio. mam.
 
 234 Morning Prayer. CH. i. p. i. 
 
 churches ; but we have no reason to think that it 
 may not have been used long before that date. It 
 is found in MS. psalters of the seventh and eighth 
 centuries, where no doubt it was placed for the pur- 
 pose of being sung at prime?. Space does not per- 
 mit me to do more than refer to the excellent work 
 of Dr. Waterland, as affording a most satisfactory 
 account of this inestimable creed, which, with much 
 ingenuity and reason, he refers to the composition 
 of Hilary, archbishop of Aries, about A.D. 430. 
 
 The Athanasian Creed was only recited on Sun- 
 days, according to the offices of Sarum and other 
 English churches, and on other days nothing was 
 appointed instead of it. To supply its place on the 
 days when it does not occur, the revisers of our 
 offices appointed the Apostles' Creed to be repeated. 
 The same rule had also been adopted by cardinal 
 Quignon, in his revision of the Roman breviary, 
 A.D. 1536 Z . 
 
 The Athanasian Creed was sung like the psalms 
 in the English offices, and it was even designated 
 by the title of the psalm Quicunque. These cir- 
 cumstances account for the custom of repeating 
 and singing this creed in the same manner as the 
 psalms, which still prevails in the Christian churches 
 of England. 
 
 SYMBOLUM ATHANASII a . 
 
 Whosoever will be saved : Quicunque vult salvus esse : 
 
 before all things it is necessary ante omnia opus est ut teneat 
 that he hold the catholic faith, catholicam fidem. 
 
 y Waterland's Critical His- a Breviarium Sarisbur. Psalt. 
 
 tory of the Athanasian Creed, fol. 11,12. Dominicis diebus ad 
 
 p. 84, 85. ch. iv. p. 46, &c. primam. 
 
 z Breviar. fol. 3. 9.
 
 SECT. XIV. 
 
 Athanasian Creed. 
 
 235 
 
 Which faith except every 
 one do keep whole and unde- 
 nted : without doubt he shall 
 perish everlastingly. 
 
 And the catholic faith is 
 this : that we worship one 
 God in Trinity, and Trinity in 
 Unity. 
 
 Neither confounding the per- 
 sons : nor dividing the sub- 
 stance. 
 
 For there is one person of 
 the Father, another of the Son : 
 and another of the Holy Ghost. 
 
 But the Godhead of the Fa- 
 ther, of the Son, and of the 
 Holy Ghost is all one : the 
 glory equal, the majesty co- 
 eternal. 
 
 Such as the Father is, such 
 is the Son : and such is the 
 Holy Ghost. 
 
 The Father uncreate, the Son 
 uncreate : and the Holy Ghost 
 uncreate. 
 
 The Father incomprehensi- 
 ble, the Son incomprehensible : 
 and the Holy Ghost incompre- 
 hensible. 
 
 The Father eternal, the Son 
 eternal : and the Holy Ghost 
 eternal. 
 
 And yet they are not three 
 eternals : but one eternal. 
 
 As also there are not three 
 incomprehensibles : nor three 
 uncreated : but one uncreated, 
 and one incomprehensible. 
 
 So likewise the Father is 
 almighty, the Son almighty : 
 and the Holy Ghost almighty. 
 
 Quam nisi quisque integram, 
 inviolatamque servaverit : abs- 
 que dubio in aeternum peri- 
 bit. 
 
 Fides autem catholica hsec 
 est, ut unum Deum in Trini- 
 tate : et Trinitatem in Unitate 
 veneremur. 
 
 Neque confundentes perso- 
 nas : neque substantiam sepa- 
 rantes. 
 
 Alia est enim persona Pa- 
 tris, alia Filii : alia Spiritus 
 Sancti. 
 
 Sed Patris, et Filii, et Spiri- 
 tus Sancti, una est Divinitas : 
 aequalis gloria, coaeterna ma- 
 jestas. 
 
 Qualis Pater, talis Filius : ta- 
 lis Spiritus Sanctus. 
 
 Increatus Pater, increatus 
 Filius : increatus Spiritus Sanc- 
 tus. 
 
 Immensus Pater, immensus 
 Filius : immensus Spiritus 
 Sanctus. 
 
 JEternus Pater, eeternus Fi- 
 lius : seternus Spiritus Sanc- 
 tus. 
 
 Et tamen non tres seterni : 
 sed unus ueternus. 
 
 Sicut non tres increati, nee 
 tres immensi : sed unus incre- 
 atus, et unus immensus. 
 
 Similiter omnipotens Pater, 
 omnipotens Filius : omnipo- 
 tens Spiritus Sanctus.
 
 236 
 
 Morning Prayer. 
 
 OH. i. p. /. 
 
 And yet they are not three 
 almighties : but one almighty. 
 
 So the Father is God, the 
 Son is God : and the Holy 
 Ghost is God. 
 
 And yet they are not three 
 Gods : but one God. 
 
 So likewise the Father is 
 Lord, the Son Lord : and the 
 Holy Ghost Lord. 
 
 And yet not three Lords : 
 but one Lord. 
 
 For like as we are compel- 
 led by the Christian verity : 
 to acknowledge every person 
 by himself to be God and 
 Lord ; 
 
 So are we forbidden by the 
 catholic religion : to say, there 
 be three Gods, and three Lords. 
 
 The Father is made of none : 
 neither created nor begotten. 
 
 The Son is of the Father 
 alone : not made, nor created, 
 but begotten. 
 
 The Holy Ghost is of the 
 Father and of the Son : nei- 
 ther made, nor created, nor 
 begotten, but proceeding. 
 
 So there is one Father, not 
 three Fathers; one Son, not 
 three Sons : one Holy Ghost, 
 not three Holy Ghosts. 
 
 And in this Trinity none is 
 afore or after other : none is 
 greater or less than another. 
 
 But the whole three persons 
 are coeternal together : and 
 coequal. 
 
 So that in all things, as is 
 aforesaid : the Unity in Tri- 
 
 Et tamen non tres omnipo- 
 tentes : sed unus omnipotens. 
 
 Ita Deus Pater, Deus Filius: 
 Deus Spiritus Sanctus. 
 
 Et tamen non tres Dii : sed 
 unus est Deus. 
 
 Ita Dominus Pater, Domi- 
 nus Filius : Dominus Spiritus 
 Sanctus. 
 
 Et tamen non tres Domini : 
 sed unus est Dominus. 
 
 Quia sicut singillatim unam- 
 quamque Personam, Deum et 
 Dominum confiteri Christiana 
 veritate compellimur ; 
 
 Ita tres Deos aut Dominos 
 dicere : catholica religione pro- 
 hibemur. 
 
 Pater a nullo est factus : 
 uec creatus, nee genitus. 
 
 Filius a Patre solo est : non 
 factus, nee creatus, sed geni- 
 tus. 
 
 Spiritus Sanctus a Patre et 
 Filio : non factus, nee creatus, 
 nee genitus, sed procedens. 
 
 Unus ergo Pater, non tres 
 Patres; unus Filius, non tres 
 Filii : unus Spiritus Sanctus, 
 non tres Spiritus Sancti. 
 
 Et in hac Trinitate nihil 
 prius aut posterius : nihil ma- 
 jus aut minus. 
 
 Sed totae tres personsc : co- 
 aeternee sibi sunt et coaequales. 
 
 Ita ut per omnia (sicut jam 
 supra dictum est) et Unitas in
 
 SECT. XIV. 
 
 Athanasian Creed. 
 
 237 
 
 nity, and the Trinity in Unity, 
 is to be worshipped. 
 
 He therefore that will be 
 saved : must thus think of the 
 Trinity. 
 
 Furthermore it is necessary 
 to everlasting salvation : that 
 he also believe rightly the in- 
 carnation of our Lord Jesus 
 Christ. 
 
 For the right faith is, that 
 we believe and confess : that 
 our Lord Jesus Christ, the Son 
 of God, is God and man. 
 
 God of the substance of the 
 Father, begotten before the 
 worlds : and man of the sub- 
 stance of his mother, born in 
 the world. 
 
 Perfect God, and perfect 
 man : of a reasonable soul, 
 and human flesh subsisting. 
 
 Equal to the Father as 
 touching his Godhead : and 
 inferior to the Father as touch- 
 ing his manhood. 
 
 Who although he be God 
 and man : yet he is not two. 
 but one Christ. 
 
 One, not by conversion of 
 the Godhead into flesh : but 
 by taking of the manhood into 
 God. 
 
 One altogether, not by con- 
 fusion of substance : but by 
 unity of person. 
 
 For as the reasonable soul 
 and flesh is one man : so God 
 and man is one Christ. 
 
 Trinitate : et Trinitas in Uni- 
 tate veneranda sit. 
 
 Qui vult ergo salvus esse : 
 ita de Trinitate sentiat. 
 
 Sed necessarium est ad aeter- 
 nam salutem : ut incarnatio- 
 nem quoque Domini nostri 
 Jesu Christi fideliter credat. 
 
 Est ergo fides recta, ut cre- 
 damus et confiteamur : quia 
 Dominus noster JesusChristus, 
 Dei Filius, Deus et homo est. 
 
 Deus est ex substantia Pa- 
 tris ante saecula genitus : et 
 homo est ex substantia matris 
 in saeculo natus. 
 
 Perfectus Deus, perfectus 
 homo : ex anima rationali et 
 humana carne subsistens. 
 
 .^Equalis Patri secundum Di- 
 vinitatem : minor Patre secun- 
 dum humanitatem. 
 
 Qui licet Deus sit et homo : 
 non duo tamen, sed unus est 
 Christus. 
 
 Unus autem, non conver- 
 sione Divinitatis in carnem : 
 sed assumptione humanitatis 
 in Deum. 
 
 Unus omnino, non confu- 
 sione substantiae : sed unitate 
 person*. 
 
 Nam sicut anima rationalis 
 et caro unus est homo : ita 
 Deus et homo unus est Chris- 
 tus.
 
 238 
 
 Morning Prayer. 
 
 CH. I. P. I. 
 
 Who suffered for our salva- 
 tion : descended into hell, rose 
 again the third day from the 
 dead. 
 
 He ascended into heaven, 
 he sitteth on the right hand of 
 the Father, God Almighty : 
 from whence he shall come to 
 judge the quick and the dead. 
 
 At whose coming all men 
 shall rise again with their bo- 
 dies : and shall give account 
 for their own works. 
 
 And they that have done 
 good shall go into life ever- 
 lasting : and they that have 
 done evil into everlasting fire. 
 
 This is the catholic faith : 
 which except a man believe 
 faithfully he cannot be saved. 
 
 Qui passus est pro salute 
 nostra, descendit ad inferos : 
 tertia die resurrexit a mor- 
 tuis. 
 
 Ascendit ad coelos, sedet ad 
 dexteram Dei Patris Omnipo- 
 tentis : inde venturus est judi- 
 care vivos et mortuos. 
 
 Ad cujus adventum omnes 
 homines resurgere habent cum 
 corporibus suis : et reddituri 
 sunt de factis propriisratiouem. 
 
 Et qui bona egerunt ibunt 
 in vitam seternam : qui vero 
 mala in ignem eeternum. 
 
 Glory be to the Father, and 
 to the Son : and to the Holy 
 Ghost. 
 
 As it was in the beginning, 
 is now, and ever shall be : 
 world without end. Amen. 
 
 Hsec est fides catholica.quam 
 nisi quisque fideliter firmiter- 
 que crediderit : salvus esse non 
 poterit. 
 
 Gloria Patri, et Filio : et 
 Spiritui Sancto. 
 
 Sicut erat in prineipio, et 
 nunc, et semper : et in saecula 
 seeculorum. 
 
 THE APOSTLES CREED. 
 
 This primitive Creed of the Italian and Roman 
 churches has long been used by the church of Eng- 
 land in nearly the same position which it occupies 
 at present. Until the reform of the English offices 
 in the reign of Edward the Sixth, it followed the 
 Lord's Prayer, amongst those prayers which it now 
 precedes d . This position of the Apostles' Creed had 
 
 d Breviar. Sarisb. Psalt. fol. 13. Breviar. Eborac. fol. 251.
 
 SECT. xv. Apostles' Creed The Prayers. 239 
 
 been customary in the ages preceding the Norman 
 conquest, as we may see by the Anglo-Saxon offices 6 . 
 Amalarius also, A. D. 820, speaks of the Creed as 
 following the Lord's Prayer amongst the prayers 
 of Prime f . 
 
 SECTION XV. 
 
 THE PRAYERS. 
 
 These prayers, including the lesser Litany, the 
 Lord's Prayer, and the versicles and responses, came 
 at the end of the office, according to the ancient Eng- 
 lish rites , and they still preserve the same position. 
 Formerly, however, the Apostles' Creed occurred in 
 this part of the service, from whence it was trans- 
 ferred to its present position. From these prayers 
 also the Confession and Absolution were removed, 
 and replaced by superior formularies at the com- 
 mencement of the whole office. All this part of the 
 service is very ancient in the morning offices of the 
 western churches. Amalarius, A. D. 820. and Be- 
 nedict, A. D. 530. both speak of the lesser Litany, 
 " Lord have mercy upon us," &c. and the Lord's 
 Prayer, as occurring in this place h ; the councils of 
 Girone, A. D. 517. and Toledo, A. D. 633. pre- 
 scribed the latter 1 ; both also are found in the mo- 
 numents of the Anglo-Saxon churchJ. The versicles 
 
 e Appendix to Hickes's Let- * Concil. Toletan. iv. c. 9. 
 
 ters, ad primani. Concil. Gerundens. can. 10. 
 
 f Amalar. de Eccl. Off. lib. '' Item nobis semper placuit 
 
 iv. c. 2. observari, ut omnibus diebus 
 
 K Brev. Sarisb. Psalt. fol. 13. post Matutinas et Vesperas 
 
 Breviar. Eborac. fol. 251. Bre- Oratio Dominica a sacerdote 
 
 viar. Herefordens. ad primam. proferatur." 
 
 h S. Benedict. Regula, c. 1 7. J Appendix to Hickes's Let- 
 
 c. 13. Amalarius de Eccl. Off. ters, ad primam. 
 lib. iv. c. 2.
 
 240 
 
 Morning Prayer. 
 
 CM. i. p. i. 
 
 which follow the Lord's Prayer are described by 
 Amalarius, who wrote in A. D. 820 k ; and they are 
 found in the Anglo-Saxon offices 1 : they varied, how- 
 ever, in different churches of the West, even where 
 the same prayers in general were used ; but all our 
 versicles and responses are found in the ancient 
 ritual of the English churches, both before and 
 after the Norman conquest ; and they occurred in 
 the same place which they occupy at present. 
 
 *[T And after that, these Prayers Tuncjiant preces cum prostra- 
 
 Jbllotving, all devoutly kneel- 
 ing ; the Minister first pro- 
 nouncing with a loud voice, 
 The Lord be with you. 
 Answer. And with thy spirit. 
 Minister. Let us pray. 
 Lord, have mercy upon us. 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 
 tione ad omnes horas m . 
 
 Dominus vobiscum. 
 Et cum spiritu tuo. 
 Oremus 11 . 
 Kyrie eleeson. 
 Christe eleeson. 
 Kyrie eleeson . 
 
 Our Father, which art in 
 heaven, Hallowed be thy 
 Name. Thy kingdom come. 
 Thy will be done in earth, As 
 it is in heaven. Give us this 
 day our daily bread. And for- 
 give us our trespasses, As we 
 forgive them that trespass a- 
 gainst us. And lead us not 
 
 Pater noster qui es in coelis, 
 sanctificetur nomen tuum. Ad- 
 veniat regnum tuum. Fiat vo- 
 luntas tua sicut in coelo et in 
 terra. Panem nostrum quoti- 
 dianum da nobis hodie. Et 
 dimitte nobis debita nostra, 
 sicut et nos dimittimus debito- 
 ribus nostris. Et ne nos indu- 
 
 * Amalar. de Eccl. Off. lib. 
 iv. c. 4. 
 
 * Appendix, &c. ut supra. 
 m Brev. Sar. Psalt. fol. 12. 
 n Brev. Sar. Psalt. fol. 13. 
 
 These three forms were placed 
 before the Collects in the an- 
 
 cient offices of the English 
 churches, but their present po- 
 sition is very good, at the com- 
 mencement of the prayers. 
 
 o Brev. Sar. Psalt. fol. 13. 
 Brev. Eboracens. fol. 251. 
 Brev. Herefordens. ad primam.
 
 SECT. XV. 
 
 The Prayers. 
 
 241 
 
 into temptation ; But deliver 
 us from evil : For thine is the 
 kingdom, and the power, and 
 the glory, for ever and ever. 
 Amen. 
 
 IT Then the priest standing up 
 shall say, 
 
 O Lord, shew thy mercy 
 upon us. 
 
 Answer. And grant us thy 
 salvation. 
 
 Priest. 
 king. 
 
 Answer. And mercifully hear 
 us when we call upon thee. 
 
 Priest. Endue thy ministers 
 with righteousness. 
 
 Answer. And make thy cho- 
 sen people joyful. 
 
 Priest. O Lord, save thy 
 people. 
 
 Answer. And bless thine in- 
 heritance. 
 
 Priest. Give peace in our 
 time, O Lord. 
 
 Answer. Because there is 
 none other that fighteth for 
 us, but only thou, O God. 
 
 cas in tentationem. Sed libera 
 nos a malo. Amen P. 
 
 Erigat se sacerdos solus sic 
 dicensQ. 
 
 Ostende nobis, Domine, ini- 
 sericordiam tuam. 
 
 Et salutare tuum da nobis r . 
 
 O Lord, save the Domine, salvum fac regem. 
 
 Et exaudi nos in die qua in- 
 vocaverimus te s . 
 
 Sacerdotes tui induantur jus- 
 titiam. 
 
 Et sancti tui exultent*. 
 
 Salvum fac populum tuum, 
 Domine. 
 
 Et benedic haereditati tuae u . 
 
 P Brev. Sar. Psalt. fol. 13. 
 Brev. Ebor. fol. 251. 
 
 i Brev. Sar. Psalt. fol. 57. 
 p. 2. fol. 22. p. 2. This rubric 
 appears to be derived from 
 those I have referred to, for 
 in both the priest alone stood 
 up after a certain part of the 
 prayers had been said. 
 
 r Brev. Sar. Psalt. fol. 13. 
 
 9 Brev. Sar. Psalt. fol. 22. 
 Brev. Hereford, ad primam. 
 Offic. Anglo-Sax, ad prim. Ap- 
 
 VOL. I. 
 
 Da pacem, Domine, in die- 
 bus nostris. 
 
 Quia non est alius qui pug- 
 net pro nobis nisi tu Deus 
 noster v . 
 
 pendix to Hickes's Letters. 
 
 * Brev. Sar. Psalt. fol. 22. 
 Brev. Hereford, ad prim, pre- 
 ces feriales. 
 
 " Brev. Sar. Psalt. fol. 22. 
 Brev. Hereford, ad prim. Offic. 
 Anglo-Sax, ad primam. 
 
 v Brev. Eboracens. fol. 264. 
 Brev. Sarisb. fol. 85. Bishop 
 Lloyd remarks on this verse 
 and response as follows : " I do 
 not know what Burnet means 
 by stating that this response 
 
 R 

 
 242 Morning Prayer. CH. i. P. i. 
 
 Priest. O God, make clean Cor mundum crea in me, 
 
 our hearts within us. Domine. 
 
 Answer. And take not thy Et Spiritum sanctum tuum 
 
 holy Spirit from us. ne auferas a me w . 
 
 SECTION XVI. 
 
 THE COLLECTS. 
 
 The position of the collects (orationes) in the 
 English offices is precisely the same as in the an- 
 cient offices of the churches of Sarum, York, &c. ; 
 namely, after the prayers (preces)*. It is not very 
 easy to trace the antiquity of this custom of repeat- 
 ing collects at the end of the service. It has certainly, 
 however, prevailed in these churches, even during 
 the period preceding the Norman Conquest ?. Ama- 
 larius, A. D. 820, speaks of the " oratio consueta," 
 or customary collect after the office of matins 2 ; and 
 he also speaks of a prayer, or collect, and benedic- 
 tion, which always were repeated at the end of the 
 offices 3 . John Bona endeavours to prove that the 
 collect is mentioned by Benedict, when he directs 
 that the Gospel should be read at the end of noc- 
 turns, and the Benediction being given, they should 
 begin matins. Bona explains this benediction to 
 mean a prayer ; for Amalarius in one place says 
 that the prayer of the priest is called by two names, 
 
 was made in the year 1549, Anglo-Sax, ad primam. 
 
 on the occasion of political oc- x Brev. Sar. fol. .9. 13. 22. 
 
 currences for this answer is Brev. Eboracens. fol. 252. 
 
 found in all the foreign brevi- > Officium Anglo-Sax, ad 
 
 aries, in the Salisbury primer, primam. Appendix to Hickes's 
 
 and in the primer of Hen. Letters. 
 
 VIII. See Burnet's Hist. Ref. * Amalar. de Eccl. Off. lib. 
 
 p. ii. b. i. anno 1549." iv. c. 12. 
 
 w Brev. Sar. Psalt. fol. 13. a Amalar. lib. iv. c. 45. 
 Brev. Eborac. fol. 251. Offic.
 
 SECT. xvi. The Collects. 243 
 
 either a benediction or a prayer b . This shews in- 
 deed that the word benediction may sometimes mean 
 prayer, but it does not prove that it is to be taken 
 in this sense in the present instance ; and in an- 
 other part of the works of Amalarius we find that 
 the offices terminated not only with a prayer, but 
 with a benediction also c : and it is most simple and 
 reasonable to refer the word in the present instance 
 directly to the benediction, which we find actually 
 to have existed. The council of Agde, A.D. 1517, 
 appointed collects to be repeated after the antiphonee 
 or anthems, at the end of morning and evening 
 prayer d . We also find that the office of morning 
 prayer in the eastern church terminated with a 
 collect or prayer by the priest or bishop, in the 
 third or fourth century 6 . In Egypt, each psalm 
 was followed by a silent prayer of the congregation, 
 and a collect by the priest f . This custom prevailed 
 in the time of Cassian, and the same appears to 
 have existed even in the time of Athanasius ; for 
 when Syrianus, at the instigation of the Arians, 
 proceeded to seize Athanasius, it is related that 
 the people were keeping their vigil or nocturn, and 
 Athanasius desired the deacon to read a psalm, and 
 the people to respond ; after which it seems that 
 they prayed in silence by the direction of the 
 
 b Bona, Divina Psalmodia, bvteris dicantur plebs col- 
 
 c. xvi. . 17. N". 2. lecta oratione ad vesperam ab 
 
 c " Oratio et benedictio sem- episcopo cum benedictione di- 
 
 per in fine sunt, antequam dis- mittatur." Concil. Agathens. 
 
 jungantur fratres singuli ad can. 30. Concil. Labbe, tom. 
 
 propria." Amalar. de Eccl. iv. p. 1388. 
 
 Off. lib. iv. c. 45. e Apost. Const, lib. viii. c. 
 
 d " Sicut, ubique fit, et post 37. 
 
 antiphonas collectiones per or- f Cassian. Inst. Coenobit. lib. 
 
 dinem ab episcopis vel pres- ii. c. 7. 
 
 R 2
 
 244 Morning Prayer. CH. i. p. i. 
 
 bishops. Athanasius also, in his Treatise on Vir- 
 ginity, enjoins the alternate repetition of psalms and 
 prayers h . Here we have precisely that alternation 
 of which Cassian speaks. Collects to be said at 
 matins and evensong are found in the sacramentary 
 books of Gregory the Great, A.D. 590, and Gela- 
 sius, 494, patriarchs of Rome 1 . It would appear 
 that only one collect was said at the end of the 
 offices, according to the Roman order-J. Amalarius 
 speaks of the prayer in the singular number k . Ful- 
 bertus . Carnotensis, A. D. 1010, in his epistle to 
 Hildegarius, dean of the church of St. Hilary, says, 
 that " the prayer" which is read from the book of 
 sacraments should follow the Lord's Prayer and 
 versicles 1 . This probably meant the proper prayer 
 for the time of the day, of which (as I have observed) 
 many are found in the sacramentaries of Gregory 
 and Gelasius. On the other hand, in the Gallican 
 church several collects were said, as appears by the 
 council of Agde, referred to above. The church of 
 
 i Athanasii Apologia pro denies humi, velut adorantes 
 
 Fuga, p. 334. torn. i. ed. Bene- tantum divinam clementiam, 
 
 diet. Historia Arianorum ad summa velocitate consurgunt," 
 
 Monachos, ibid. p. 394. &c. 
 
 h TCKTOVTOVS 8e ^d\fj,ovs eltre, 1 Sacramentar. Gregorii a 
 
 S(TOVS 8vvTj oTTjKovcra finelv KOI Menard. p. 212. Gelasii Sa- 
 
 Kara \lfa\fi.bv, ev\r) Kal yowK\i(ria cramentar. Muratori, L/iturg. 
 
 eVireXeur&B. Athan.de Virgini- Vet. Rom. torn. i. p. 743. 
 
 tate, p. 122. torn. ii. ed. Bene- J Gavanti Thesaurus a Me- 
 
 dict. The yovvK\i<ria after the rati, torn. ii. p. 152, 153. 
 
 vxv mentioned here, is also k Amalar. de Eccl. Off. lib. 
 
 spoken of by Cassian, Inst. lib. iv. c. 1 2. " Oratio consueta." 
 
 ii. e. 7. " Apud illos (^Egyp- 1 Fulbertus Carnotensis, Ep. 
 
 tios) ergo non ita est, sed an- 79. " Finitis autem capitulis 
 
 tequam flectant genua, paulis- post orationem Dominicam, 
 
 per orant, et stantes in suppli- ubi dicitur Domine exaudi ora- 
 
 catione majorem temporis par- lionem meant, statim esset sub- 
 
 tem expendunt. Itaque post denda oratio,qua& ex libro Sa- 
 
 haec puncto brevissimo proci- cramentario recitatur."
 
 SECT. xvi. Collect for the Day for Peace. 245 
 
 Milan also repeated several collects at the close of 
 the offices. 
 
 COLLECT FOR THE DAY. 
 
 The collect for the day, the collect for peace, and 
 the collect for grace, all occurred in the ancient 
 offices of the English churches, and are placed in 
 the same position relatively to each other, as they 
 formerly occupied. The collect of the day was read 
 at the end of matin lauds ; after this the " memo- 
 " ria de pace," with the present collect for peace, was 
 read ; and subsequently, nearly at the end of Prime, 
 the collect for grace occurred P. The .collects of the 
 day are considered specially in the third chapter of 
 this work, where it appears that, with some excep- 
 tions, they are as ancient as the time of Gelasius, 
 patriarch of Rome A. D. 494 ; and that many of 
 them are much older. 
 
 COLLECT FOR PEACE. 
 
 Although I cannot exactly fix the period at which 
 the collect for peace was introduced into this part of 
 the English offices, yet the composition itself is pro- 
 bably as old as the fifth century, and has been used 
 in some way by the English church for above twelve 
 hundred years. 
 
 O God, who art the author Deus auctor pads et amator, 
 of peace and lover of concord, quern nosse vivere ; cui ser- 
 in knowledge of whom stand- vire regnare est ; protege ab 
 eth our eternal life, whose ser- omnibus impugnationibus sup- 
 vice is perfect freedom ; De- plices tuos ; ut qui in defen- 
 
 m Bona, deDiv. Psalmod. c. Brev. Sar. fol. 83. 
 
 xviii. . 10. p. 631. P Brev. Sar. fol. 13. Brev. 
 
 n Brev. Sar. fol. 5. and 8. Heref. ad primam. Brev. Ebor. 
 
 Brev. Eborac. fol. 7. and 221. fol. 252. 
 
 R 3
 
 246 
 
 Morning Prayer. 
 
 CH. I. P. I. 
 
 fend us thy humble servants in 
 all assaults of our enemies ; 
 that we, surely trusting in thy 
 defence, may not fear the power 
 of any adversaries, through the 
 might of Jesus Christ our Lord. 
 Amen. 
 
 sione tua confidemus, nullius 
 hostilitatis arma timeamus. 
 Per &c.q 
 
 COLLECT FOR GRACE. 
 
 With regard to the antiquity of this prayer, I 
 might repeat what has been said of the collect for 
 peace ; but it may be added, that this collect was 
 especially appointed, in the sacramentaries of Gre- 
 gory and Gelasius, to be repeated in matins. In 
 the time of Gelasius, this form was both a thanks- 
 giving for being brought to the beginning of the 
 day, and a prayer for grace r . 
 
 O Lord, our heavenly Fa- Domine sancte, Pater om- 
 ther, Almighty and everlasting nipotens, aeterne Deus, qui nos 
 
 God, who hast safely brought 
 us to the beginning of this 
 day ; Defend us in the same 
 with thy mighty power ; and 
 
 ad principium hujus diei per- 
 venire fecisti ; tua nos hodie 
 salva virtute ; et concede ut in 
 hac die ad nullum declinemus 
 
 <l Miss. Sarisb. Commune, 
 fol. 19. MS. Leofric. Missa pro 
 Pace, fol. 223. Gelasii Sacra- 
 mentarium, Muratori Lit. Vet. 
 Rom. torn. i. p. 727. Gregorii 
 Sacr. Menard. p. 216. A pas- 
 sage in S. Augustin's Medita- 
 tions (c. 32.) seems to have 
 suggested a part of this collect : 
 " Deus, cujus nos fides excitat, 
 spes erigit, charitas jungit ; 
 Deus, qui pati te jubes, et in- 
 veniri te facis, et pulsanti 
 aperis ; Deus a quo averti, ca- 
 dere est, ad quern converti, 
 surgere est, in quo manere, 
 consistere est; Deus, quern 
 nemo amittit, nisi deceptus, 
 nemo quserit, nisi admonitus, 
 
 nemo invenit, nisi purgatus, 
 Deus, quern nosse, vivere est ; 
 cui servire, regnare est, quern 
 laudare, salus et gaudium ani- 
 mae est; te labiis et corde, 
 omnique, qua valeo virtute, 
 laudo, benedico, atque adoro." 
 r " Gratias agimus, Domi- 
 ne sancte, Pater omnipotens, 
 aeterne Deus, qui nos transacto 
 noctis spatio, ad matutinas 
 horas perducere dignatus es : 
 quaesumus ut dones nobis diem 
 hunc sine peccato transire; 
 quatenus ad vesperum gratias 
 referamus. Per." Gelasii Sacr. 
 Murat. torn. i. p. 743. Oratio- 
 nes ad Matutinas.
 
 SECT. xvi. Collects for the King and Royal Family. 247 
 
 grant that this day we fall into 
 no sin, neither run into any 
 kind of danger : but that all 
 our doings may be ordered by 
 thy governance, to do always 
 that is righteous in thy sight ; 
 through Jesus Christ our Lord. 
 Amen. 
 
 peccatum ; nee ullum incur- 
 ramus periculum, sed semper 
 ad tuam justitiam faciendam 
 omnis nostra actio tuo mo- 
 deramine dirigatur. Per &c. s 
 
 COLLECTS FOB THE KING AND ROYAL FAMILY. 
 
 Although the following prayers have long been 
 used by the church of England, yet they were not 
 placed in their present position until the year 1661, 
 having been previously repeated at the end of the 
 Litany. The appellation of " prayers," which is 
 given to these collects, in itself marks their intro- 
 duction into the office of morning prayer at a dif- 
 ferent period from the " collects." The rubric be- 
 fore the collect for the day says, " Then shall follow 
 " three collects" That before the collect for the king, 
 " Then these five prayers following." Had all these 
 prayers been introduced at the same time, they 
 would all have been called " collects," or " prayers." 
 
 8 Gregorii Sacramentar. a 
 Menard. p. 212. Breviar. Sa- 
 risb. fol. 13. Psalter. Offic. 
 Anglo-Sax, in Appendix to 
 Hickes's Letters, ad primam. 
 Bishop Lloyd remarks on this 
 prayer as follows : " In the 
 Brev. Rom. this prayer is as 
 follows : ' Domine Deus omni- 
 potens, qui ad principium hu- 
 jus diei nos pervenire fecisti ; 
 tua nos hodie salva virtute, ut 
 in hac die ad nullum decline- 
 mus peccatum, sed semper ad 
 tuam justitiam faciendam nos- 
 tra procedant eloquia, dirigan- 
 
 tur cogitationes et opera per 
 Dominum.' That in Brev. Sa- 
 risb. is somewhat different :" 
 (Then follows the collect which 
 I have given above in the text.) 
 " It is clear that our collect 
 was taken from Brev. Sarisb. ; 
 and this is one instance, among 
 many, that the reformers of 
 our liturgy did not use the 
 Brev. Rom. It is to be ob- 
 served, that the collect is the 
 same in the Roman breviaries 
 both before and after the re- 
 formation of Pius V." MS. An- 
 notations on Book of C. P. 
 
 R 4
 
 248 Morning Prayer. CH. i. p. i. 
 
 In fact, there are now six collects after the collect 
 for the day, besides the benediction. According to 
 the ancient English offices, these collects would be 
 termed Memorise, or commemorations, de Pace, de 
 Gratia, pro Rege, &C.* The collects for the king, &c. 
 are placed in precisely the situation they would 
 have occupied, had they been repeated at morning 
 prayer by the English church in ancient times. 
 On the days when these prayers are omitted, the 
 litany is said at the end of the office of morning 
 prayer. This is according to the rites of the church 
 of Constantinople, where, at the office of matin lauds 
 every morning, the service is terminated by a litany, 
 and prayer or benediction" ; and the eastern church, 
 in the third or fourth century, also adopted the 
 same custom exactly, as may be seen in the Apo- 
 stolic Constitutions v . The two prayers for the king 
 and royal family, although they do not appear to 
 have been actually translated from any very ancient 
 offices, are yet, both in expressions and substance, 
 perfectly conformable to the many prayers for kings, 
 &c. which are found in the liturgies and offices of 
 the primitive church w . 
 
 t Brev. Sarisb. fol. 22. Psa. Grsec. p. 171. 178. Liturgia 
 
 Memorise Communes ad Lau- Marcij Renaudot, Liturg. Ori- 
 
 des. ental. torn. i. p. 133. Miss. Sa- 
 
 11 Goar, Rituale Grsecum, risb. fol. 19. Commune. Missa 
 
 p. 54, 55. The English church pro Rege, &c. In the Gothic 
 
 also from ancient times has or Gallican liturgy, we find the 
 
 been accustomed to recite the same ideas as those which oc- 
 
 Litany in the morning, during cur in the first part of our 
 
 Quadragesima, or Lent. See prayer for the king. " Domi- 
 
 Brev. Sarisb. Pars hiemalis, fol. num dominantium et Regem reg- 
 
 68. nantium deprecemur ut nobis 
 
 v Apost. Const, lib. viii. populo suo pacem regum tri- 
 
 c. 38. bueredignetur." Mabillon, Lit. 
 
 w Liturgia Basilii, Goar, Rit. Gall. p. 246. Mvijo-^r
 
 SECT. xvi. Collects for Clergy, &c. of S. Chrysostom. 949 
 
 COLLECT FOR THE CLERGY AND PEOPLE. 
 
 This collect is as old as the fifth century, being 
 found in the sacramentary of Gelasius, A. D. 494. 
 We can have no reasonable doubt that it has been 
 used by the English church for above twelve hun- 
 dred years. 
 
 Almighty and everlasting 
 God, who alone workest great 
 marvels ; Send down upon our 
 Bishops and Curates, and all 
 Congregations committed to 
 their charge, the healthful Spi- 
 rit of thy grace ; and that they 
 may truly please thee, pour 
 upon them the continual dew 
 of thy blessing. Grant this, O 
 Lord, for the honour of our 
 Advocate and Mediator, Jesus 
 Christ. Amen. 
 
 Omnipotens sempiterne De- 
 us, qui facis mirabilia magna 
 solus ; praetende super famulos 
 tuos Pontifices, et super cunc- 
 tas Congregationes illis com- 
 missas, Spiritum gratise salu- 
 taris ; et ut in veritate tibi 
 complaceant, perpetuum eis 
 rorem tuse benedictionis in- 
 funde*. 
 
 PRAYER OF S. CHRYSOSTOM. 
 
 This prayer occurs in the liturgy of the church 
 of Constantinople, which bears the name of Chrys- 
 ostom. It must be confessed, however, that it is 
 not found in the most ancient manuscripts of that 
 liturgy, but in those of the liturgy of Basil, where 
 it is recited as the prayer preceding the third an- 
 them at the beginning of the Communion-service. 
 
 ru>v 
 
 KOI Tri<TTordTa>v 
 av- 
 
 Tois Trdvra TO ftu/tftupa fOvrj, TO 
 TOVS TToXtfiovs 6f\ovra. Lit. Ba- 
 silii ut supra. " Qusesumus, 
 omnipotens et misericors Deus, 
 ut rex noster qui tua mise- 
 ratione regni suscepit guber- 
 nacula, virlutum omnium perci- 
 
 piat incrementa." Miss. Sar. 
 Com. fol. 19. MS. Leofric 
 Missa cotidiana pro Rege. 
 
 * Gelasii Sacramentar. Mu- 
 ratori, torn. i. p. 719. Sacr. 
 Gregorii, Menard.p. 254. Miss. 
 Sarisb. Commune, fol. 24. Brev. 
 Sarisb. post Letaniam, fol. 60. 
 Psalt.
 
 250 
 
 Morning Prayer. 
 
 CH. i. p. i. 
 
 It occurs in a MS. of Basil's liturgy, which has 
 been referred by Goar and others to the ninth cen- 
 tury. Whether this prayer be as old as the time of 
 either Basil or Chrysostom, is very doubtful to me, 
 because all the commencement of those liturgies 
 which bear their names (except the lessons) appears 
 to be more recent than the time of Chrysostom : 
 however, this prayer has certainly been very an- 
 ciently used in the exarchate of Caesarea, and the 
 patriarchate of Constantinople. 
 
 Almighty God, who hast 
 given us grace at this time 
 with one accord to make our 
 common supplications unto 
 thee; and dost promise, that 
 when two or three are gather- 
 ed together in thy Name, thou 
 wilt grant their requests : Ful- 
 fil now, O Lord, the desires 
 and petitions of thy servants, 
 as may be most expedient for 
 them; granting us in this world 
 knowledge of thy truth, and in 
 the world to come life ever- 
 lasting. Amen. 
 
 O ras KOIVO.S ravras Kal (TV/J,- 
 <f)a>vovs rj[uv xapi(rap.fvos TTpoaev- 
 XO-S, 6 KOI 8vo Kal rpidi (Ti>/i<j(>a>- 
 vov<riv enl TW ovoparl (rov, ras 
 
 avrbs Kal v\iv ratv SovAcoi' crov ra 
 alrrj^ara irpos TO (rvpfopov 77X17- 
 pcocrov, )(a>pT)ya>v TJU'IV Iv r<5 Trap- 
 den alS>vi TTJV eiriyvoMTiv rrjs crrjs 
 d\T)8tias, Kal ev rw /icXXoi/rt <ar)v 
 
 THE BENEDICTION. 
 
 The office of matins terminated with a benedic- 
 tion, according to Benedict, A.D. 530, Amalarius, 
 
 YLiturgia Chrysostomi, Goar 
 Rituale Graec. p. 66. Basilii, 
 ibid. p. 1 60. Goar refers this 
 prayer, not to Chrysostom, but 
 to Basil. See Rituale Graec. 
 not. 1 06. in Chrysostomi Li- 
 turg. But although the ab- 
 sence of the form in question 
 
 in the ancient MSS. of Chrys- 
 ostom's liturgy affords suffi- 
 cient reason for thinking that it 
 was not composed by him, yet 
 the mere existence of the prayer 
 in the MSS. of Basil's liturgy 
 is no proof that it is to be at- 
 tributed to him.
 
 SECT. xvi. Benediction. 251 
 
 A.D. 820 z , and the offices of the Anglo-Saxon 
 church 3 . We find also by the Apostolical Consti- 
 tutions, that the conclusion of the office of matins 
 in the eastern church, in the third or fourth cen- 
 tury, was a benediction given by the bishop b . The 
 benediction we use is derived from the liturgies of 
 the eastern churches. This form occurred in the 
 liturgies of Antioch, Caesarea, Constantinople, and 
 Jerusalem. It is spoken of by Chrysostom (A.D. 
 380), Theodoret (A. D. 420), and many others ; and 
 had probably been used in those oriental churches 
 from the most primitive times. 
 
 The grace of our Lord Jesus C H x^P ls T v K-vpiov fifj.5>v 'Ir/- 
 
 Christ, and the love of God, CTOU Xpiorot), not f) dydirr) TOV 
 
 and the fellowship of the Holy 0eo KOI liarpos, KOI f] Kotvavia 
 
 Ghost, be with US all ever- TOV aylov Hvevparos fir) pfTa TTO.V- 
 
 more. Amen. TO>V vfi,G>v c . 
 
 1 Benedict. Regula, c. u. c Liturgia Basilii, Goar, p. 
 
 Amalar. de Off. Eccl. lib. iv. 165. Chrysostomi, ibid. p. 75. 
 
 c. 45 . Jacobi Greece, Assemani, Codex 
 
 a Off. Anglo- Sax. ad pri- Liturg. torn. v. p. 32. Jacobi 
 
 mam. Appendix to Hickes's Syriace, Renaudot, Liturg. Ori- 
 
 Letters. ental. torn. ii. p. 30. 
 
 b Apost. Const, lib. viii. 0.38.
 
 252 Evening Prayer. CH. i. p. 2. 
 
 CHAPTER I. PART II. 
 
 EVENING PRAYER. 
 
 SECTION I. 
 
 INTRODUCTION. 
 
 has been already said with regard to the 
 sentences of morning prayer is even more ap- 
 plicable to those of evening prayer ; for if a verse or 
 capitulum was read before the last evening ser- 
 vice, or compline, in the time of Amalarius, A. D. 
 820 a , there could be no impropriety in placing one 
 before the earlier evening service of vespers or 
 evensong. 
 
 The idea of placing an address to the people at 
 the commencement of the office is derived from the 
 primitive Gallican and Spanish liturgies, where an 
 exhortation, called Prcefatio, was recited at the 
 beginning of the communion office b . 
 
 A confession and absolution formerly occurred 
 at the end of the office of compline, according to 
 the offices of the English churches ; but it also ap- 
 pears that they were sometimes repeated at the 
 
 a " Solent religiosi viri ante and before the oblations of the 
 
 praesens officium (completorii) people were received. See 
 
 lectionem legere." Amalar. de Dissertation on primitive Li- 
 
 Eccl. Off. lib. iv. c. 8. turgies, p. 160. and 174. 
 
 b It was repeated after the c Brev. Sarisb. Psalt. fol. 57. 
 
 catechumens were dismissed, Brev. Ebor. fol. 3.
 
 SECT. ii. Introduction Versicles, Gloria Patri, fyc. 253 
 
 beginning of that office, and immediately after the 
 Sentence, or short Lesson d . 
 
 The forms of confession and benediction, which 
 are inserted in this place, are not to be found in the 
 more ancient offices of England, but they are much 
 superior to those that occur there. The Lord's 
 Prayer was recited before the office of evensong, 
 according to the English breviaries; and I have 
 already remarked, that this prayer was first used 
 at the beginning of the canonical hours about the 
 thirteenth century. The office of evensong, or even- 
 ing prayer, is (as I have before observed) a judicious 
 abridgment of the offices of evensong and compline, 
 as formerly used by the English church ; and it 
 appears that the revisers of our offices formed the 
 introduction to evening prayer from those parts of 
 both vespers and compline, which seemed best suited 
 to this place, and which preserved uniformity with 
 the introduction of morning prayer. 
 
 SECTION II. 
 
 VERSICLES, GLORIA PATRI, &C. 
 
 Of these versicles, the two former do not appear 
 originally to have been used before the evening 
 offices in England, but they have been used before 
 the morning prayer since the time of Benedict, 530 e . 
 The two latter versicles were appointed to precede 
 evening prayer, by the offices of Sarum, York, &c. 
 and by the Anglo-Saxon offices f . In the same 
 services we find the Gloria Patri appointed to 
 succeed these latter versicles 5. 
 
 d Martene, de Antiq. Eccl. Anglo-Sax, ad Vesperas, Ap- 
 
 in celebr. Off. c. viii. p. 54. pendix to Hickes's Letters. 
 e Benedict. Regula, c. 9. K Offic. Anglo-Sax. ut supra. 
 
 f Brev. Sarisb. fol. 2. Off. Brev. Sar. fol. 2.
 
 254 Evening Prayer, CH. i. P. 2. 
 
 SECTION III. 
 
 THE PSALMS. 
 
 We here follow the order of evensong which was 
 anciently used in the English churches. After the 
 versicles and Gloria Patri which I have just been 
 considering, the psalms of the evening were sung h . 
 Very different rules prevailed in different places 
 anciently with regard to the number of psalms sung 
 at evening prayer. The Egyptian churches recited 
 twelve psalms always at the evening service 1 . Be- 
 nedict appointed fourJ. The church of Rome used 
 five k . In the evening service of the eastern church, 
 contained in the Apostolical Constitutions, we find 
 only one psalm for vespers 1 : and in the Mosarabic 
 breviary there is no psalm at vespers. In the 
 patriarchate of Constantinople they repeat six psalms, 
 besides the catkisma, or twentieth portion of the 
 psalter, which on an average makes more than seven 
 in addition 11 . It appears therefore that the church 
 of England was perfectly at liberty to make what 
 
 h Breviar. Sarisb. fol. 47,48. Bona, DivinaPsalmodia.c.xviii. 
 
 Psalt. . 1 8. p. 660. 
 
 i Cassian. lib. ii. Inst. Coe- J " Vespertinaautem synaxis 
 
 nob. c. 4. " Igitur per univer- quatuor psalmis cum antipho- 
 
 sam, ut diximus, .ZEgyptum et nis terminetur, post quos psal- 
 
 Thebaidem duodenarius psal- mos Apostoli lectio recitanda 
 
 morum numerus tarn in ves- est." Benedict. Regula, c. 17. 
 pertinis, quam in nocturnis k Bona, Divina Psalmodia, 
 
 solemnitatibus custoditur, ita c. 18. . 2. p. 608. 
 dumtaxat ut post hunc duae * Apost. Const, lib. viii. c. 
 
 lectiones, Veteris scilicet ac 35. 
 
 Novi Testamenti singulae, sub- m Bona, Divina Psalmodia, 
 
 sequantur." It is singular, that c. 18. . 1 1. p. 637. "Ad ves- 
 
 after the lapse of fourteen cen- peras nullos concinunt psal- 
 
 turies the same number of mos." 
 
 psalms should still be used in n Bona, Divina Psalmodia, 
 
 the Egyptian churches. See c. 18. . 13^.643.
 
 SECT. iv. First Lesson Magnificat. 255 
 
 regulation she pleased relative to the number of 
 psalms at evensong. 
 
 SECTION IV. 
 
 THE FIRST LESSON. 
 
 After the psalms of evening prayer, the English 
 churches formerly appointed a short lesson of scrip- 
 ture ; and this order is still continued. Amalarius, 
 A. D. 820, speaks of the lesson of vespers as follow- 
 ing the psalms, arid he adds, that he had heard that 
 responsories (or psalms) were formerly sung after 
 this lesson, but that in his time the hymn of the 
 Virgin (Magnificat] followed it . Benedict also, 
 A. D. 530, appointed a lesson after the psalms of 
 vespers, which he directed to be taken from the 
 Epistles P. This lesson is now always taken from 
 the Old Testament, according to the custom of the 
 Egyptian churches described by John Cassian in the 
 beginning of the fifth century. 
 
 SECTION V^ 
 
 MAGNIFICAT. 
 
 The lesson of vespers was followed by the hymn 
 of the holy Virgin in the offices of the churches of 
 Salisbury, York, arid Hereford^. In the last section 
 we have seen this position of Magnificat recognised 
 by Amalarius, A. D. 820. The same is found in the 
 
 " Post hoc sequitur lectio Mariae post vespertinalem lec- 
 
 a pastore prolata . . . Audivi tionem." Amalar. de Eccl. Off. 
 
 olim responsorios cantari apud lib. iv. c. 7. 
 quosdam post lectionem ves- P " Post quos psalmos Apo- 
 
 pertinalem . . . occurrit mihi ut stoli lectio recitanda est." S. 
 
 sicut hymnus Zachariae exclu- Benedict. Regula, c. 17. 
 dit responsorium post matuti- 9 Brev. Sarisb. fol. 2. et 
 
 nalem lectionem, ita excludat Psalt. 54. Brev. Ebor. fol. 2. 
 responsorium hymnus Sanctae
 
 256 Evening Prayer. CH. i. p. 2. 
 
 offices of the English church before the Norman 
 Conquest 1 *. And Benedict, A. D. 530, probably refers 
 to it, when he appoints a canticle from the Gospel, 
 to be repeated after the lesson 8 . 
 
 CANTATE DOMINO. PSALM XCVIII. 
 
 Though Amalarius speaks of the Magnificat as 
 following the lesson of vespers, yet he observes, that 
 it was formerly customary in some places to sing a 
 responsory or psalm after this lesson. The psalm 
 Cantate Domino, when used here, is to be consi- 
 dered as a responsory psalm, since it immediately 
 follows a lesson ; and this is in accordance with the 
 seventeenth canon of the council of Laodicea, which 
 appointed lessons and psalms to be read alternately. 
 
 SECTION VI. 
 
 THE SECOND LESSON. 
 
 The office of compline followed that of vespers in 
 the ancient English offices, and after some psalms* 
 contained a short lesson*, which may have contri- 
 buted to the establishment of that which we now 
 consider ; and the same also occurs in the Anglo- 
 Saxon offices u . But the use of a second lesson at 
 the evening service is of a much more ancient date 
 than can be assigned to the English offices referred 
 to. The Egyptian church in the time of Cassian, or 
 the beginning of the fifth century, had from time 
 immemorial used two lessons at the evening office, 
 
 r Offic. Anglo-Sax. Appen- Psalt. fol. 54. Brev. Eborac. 
 
 dix to Hickes's Letters, ad fol. 3. 
 Vesperas. u Appendix to Hickes's Let- 
 
 3 Benedict. Regula, c. 17. ters, in nocte. 
 
 * Brev. Sarisb. fol. 2. et
 
 SECT vii. Nunc dimittis Deus misereatwr. 257 
 
 of which the second was always taken from the 
 New Testament v ; and the church of England has 
 adopted precisely the same rule. 
 
 SECTION VII. 
 
 NUNC DIMITTIS. 
 
 The song of Simeon followed the lesson of com- 
 pline, which I have noticed in the last section w . 
 However, though Nunc dimittis was contained in 
 the office of compline at the period when our offices 
 were to be revised, yet in the most ancient times 
 this hymn had been sung at vespers. Thus in the 
 Apostolical Constitutions we find Nunc dimittis ap- 
 pointed for the evening prayer, though this may 
 probably have been designed for an office of private 
 devotion * ; but even at the present day this hymn 
 is repeated at the end of evening prayer in the pa- 
 triarchate of Constantinople^. Benedict does not 
 speak of the Nunc dimittis as used at compline, 
 but Amalarius, A.D. 820, mentions it 55 . 
 
 DEUS MISEREATUB. PSALM LXVII. 
 
 When this psalm is used in the place of Nunc 
 dimittis, it is as a responsory psalm, according to 
 the practice of many churches, and more especially 
 to that of the churches of Asia and Phrygia, regu- 
 
 v Cassian. lib. ii. Inst. Coe- w Brev. Sar. fol. 2. et Psalt. 
 
 nobit. c. 4. quoted in note', fol. 5.5. 
 
 p. 254. Schultingius objects x Apost. Const, lib. vii. c. 
 
 to the English office of even- 48. 
 
 song thus: "Apud veteres J Goar, Rituale Graec. p. 43. 
 
 scriptores divinorum officio- Bona, Div. Psalmod. c. 18. 
 
 rum et in praxi ecclesiae inau- . 13. p. 648. 
 ditum, assignari vesperis duas z Amalar. lib. iv. c. 8. 
 lectiones."tom . iv. pars 2 . p. 1 3 o. 
 
 VOL. I. S
 
 258 Evening Prayer. CH. i. p. u . 
 
 lated by the council of Laodicea, of which I have 
 spoken already. 
 
 SECTION VIII. 
 
 THE CREED. 
 
 The creed occurred amongst the prayers of com- 
 pline, according to the ancient English offices ; and 
 it appears to have occupied this position even in 
 Anglo-Saxon times. It followed the song of 
 Simeon, or Nunc dimittis, as it does at present 3 -. 
 This creed is now placed before the prayers and 
 collects, in order to preserve uniformity with the 
 office of morning prayer. 
 
 SECTION IX. 
 
 THE PKAYERS. 
 
 These prayers, including the lesser litany, the 
 Lord's Prayer, and the versicles arid responses which 
 follow, have long been used in the English and 
 other western churches, at the end of the evening 
 service. They occur not only in the offices of the 
 churches of Salisbury, York, Hereford, &c. but in 
 those of the Anglo-Saxon ages. Benedict, A. D. 530, 
 speaks of the lesser litany and the Lord's Prayer 
 as used at the end of evening prayer b . The council 
 of Girone, A.D. 517, appointed that every day after 
 vespers the Lord's Prayer should be said by the 
 priest . 
 
 a Brev. Sar. Psalt. fol. 57. c Concil. Gerundense, ca- 
 
 Brev. Eborac. fol. 3. non x. "Placuit observari, ut 
 
 b "Canticum de evangelic, omnibus diebus post matutinas 
 
 litania, et oratio Dominica, et et vesperas oratio Dominica a 
 
 fiant missae." Benedict. Re- sacerdote proferatur. 
 gula, c. 17.
 
 SECT. IX. 
 
 The Prayers. 
 
 259 
 
 IT And after that, these prayers 
 following, all devoutly kneel- 
 ing ; the Minister first pro- 
 nouncing with a loud voice, 
 The Lord be with you. 
 Answer. And with thy spirit. 
 
 Minister. Let us pray. 
 Lord, have mercy upon us. 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 Our Father, which art in 
 heaven, hallowed be &c. 
 5T Then the priest standing up 
 
 shall say, 
 
 O Lord, shew thy mercy 
 upon us. 
 
 Answer. And grant us thy 
 salvation. 
 
 Priest. O Lord, save the king. 
 Answer. And mercifully hear 
 us when we call upon thee. 
 
 .Priest. Endue thy ministers 
 with righteousness. 
 
 Answer. And make thy cho- 
 sen people joyful. 
 
 Priest. O Lord, save thy 
 people. 
 
 Tune omnia Jiant in prostra- 
 tione ab inceptione I. Kyrie 
 Eleison^. 
 
 Dominus vobiscum. 
 
 Et cum spiritu tuo. 
 
 Oremus 6 . 
 
 Kyrie eleison. 
 
 Christe eleison. 
 
 Kyrie eleison f . 
 
 Pater noster qui es in ccelis, 
 sanctificetur &c. 
 Erigat se Sacerdos solus sic di- 
 
 Ostende nobis Domine mi- 
 sericordiam tuain. 
 
 Et salutare tuum da nobis 1 . 
 
 Domine salvum fac regem. 
 
 Et exaudi nos in die qua 
 invocaverimus teJ. cj^'f 
 
 Sacer dotes tui induant jus- 
 titiam. 
 Et sancti tui exultent k . 
 
 Salvum fac populum tuum, 
 Domine. 
 
 d Breviar. Sarisb. fol. 57. 
 Psalt. ad completorium. 
 
 e Breviar. Sar. fol. 5 7. Psalt. 
 These three forms are not 
 placed before the lesser litany 
 in any of the ancient offices, 
 as far as I am aware. Their 
 former position was immedi- 
 ately before the collect, and in 
 that place their antiquity is 
 very great ; however, they are 
 well placed at present at the 
 very commencement of the 
 prayers. 
 
 f Brev. Sar. fol. 57. ad com- 
 
 pletor. Offic. Anglo-Sax, ad 
 Vesper, et in nocte. Appendix 
 to Hickes's Letters. Brev. 
 Ebor. fol. 3. 
 
 g Breviar. Sar. fol. 57. Offic. 
 Anglo-Sax, ad Vesper, et in 
 nocte. Brev. Ebor. fol. 3. 
 
 h Breviar. Sar. fol. 57. ad 
 completorium. 
 
 ' Brev. Sar. fol. 57. ad com- 
 pletorium. 
 
 J Brev. Sar. fol. 22. Psalt. 
 ad Vesperas. 
 
 k Brev. Sar. fol. 22. Psalt. 
 
 1 TT 
 
 ad Vesperas. 
 K 2
 
 260 Evening Prayer. CH. i. p. n. 
 
 Answer. And bless thine in- Et benedic haereditati tuae 1 . 
 heritance. 
 
 Priest. Give peace in our Da pacem Domine in diebus 
 
 time, O Lord. nostris. 
 
 Answer. Because there is Quia non est alius qui pug- 
 
 n one other that fighteth for us, net pro nobis nisi tu Deus 
 
 but only thou, O God. noster m . 
 
 Priest. O God, make clean Cor mundum crea in me 
 
 our hearts within us. Domine. 
 
 Answer. And take not thy Et Spiritum sanctum tuum 
 
 holy Spirit from us. ne auferas a me n . 
 
 SECTION X. 
 
 THE COLLECTS. 
 
 The collects are placed in the same position 
 relatively to the prayers as they have always occu- 
 pied in the offices of the English churches. The 
 collects of the day, for peace, and for aid against 
 perils, are also in the same order, in relation to each 
 other, as in the ancient English offices. Here the 
 collect of the day followed Magnificat at vespers, 
 the collect for peace was recited after vespers, and 
 the collect for aid against perils succeeded the prayers 
 at the end of compline. Collects were repeated at 
 the end of evening prayer according to the Anglo- 
 Saxon offices ; and Amalarius, A. D. 820, refers to 
 the same custom P. 
 
 We find in the sacramentaries of Gregory, A. D. 
 590, and Gelasius, A. D. 494, collects appointed 
 peculiarly to be said at evening prayer <i ; and the 
 
 1 Brev. Sar. fol. 22. ad Ves- to Hickes's Letters, 
 peras. P Amalar. de. Eccl. Officiis, 
 
 > Brev. Ebor. fol. 264. p. ii. lib. iv. c. 7. 
 Suffragia ad Vesperas. q Gregorii Sacramentar. a 
 
 a Brev. Sar. fol. 13. Menard. p. 209, 210. Gelasii. 
 
 Offic. Anglo-Sax, ad Ves- Sacr. Muratori, torn. i. p. 745. 
 peras et in Nocte. Appendix
 
 SECT. x. The Collects Collect for Peace. 261 
 
 council of Agde, A.D. 517, ordained that the people 
 should be dismissed with a benediction in the even- 
 ing, after the prayer had been collected ; that is, 
 after the collect had been said r . The office of ves- 
 pers, according to the eastern church in the third or 
 fourth century, also terminated with a collect, and 
 a benediction by the bishop, as we may perceive in 
 the Apostolical Constitutions 5 ; and the same order 
 is visible in the most ancient monuments of the 
 office of vespers, according to the rites used in the 
 patriarchate of Constantinople*. 
 
 THE COLLECT FOR PEACE. 
 
 * ^"j*- 
 
 This collect is found in all the ancient monu- 
 ments of the English church, where it has been used 
 for above twelve hundred years. It is, without any 
 reasonable doubt, as old as the fifth century, since 
 it occurs in the sacramentary of Gelasius, A. D. 494. 
 
 O God, from whom all holy Deus, a quo sancta deside- 
 
 desires, all good counsels, and ria, recta consilia, et justa sunt 
 
 all just works do proceed; Give opera; da servis tuis illam, 
 
 unto thy servants that peace quam mundus dare non potest, 
 
 which the world, cannot give ; pacem ; ut et corda nostra 
 
 that both our hearts may be mandatis tuis dedita, et hos- 
 
 set to obey thy command- tium sublata formidine, tem- 
 
 ments, and also that by thee pora sint tua protectione tran- 
 
 we being defended from the quilla. Per &c. u 
 fear of our enemies may pass 
 our time in rest and quietness ; 
 through the merits of Jesus 
 Christ our Saviour. Amen. 
 
 r Concil. Agathense, can. 30. 8 Apost. Const, lib. viii. 
 
 " Plebs collecta oratione ad c. 36. 
 
 vesperam ab episcopo cum be- * Goar, Rituale Graecum, 
 
 nedictione dimittatur." Con- p. 46. 
 cilia, Labbe, torn. iv. p. 1388. u Brev. Sarisb. fol. 83. Brev.
 
 262 Evening Prayer. CH. i. p. n. 
 
 THE COLLECT FOR AID AGAINST PERILS. 
 
 This collect is also found in the most ancient mo- 
 numents of the English church, and likewise occurs 
 in the sacramentaries of Gregory the Great and 
 Gelasius. In this last it is expressly appointed to 
 be used at evening service ; so that this collect has 
 been appropriated to evening prayer for nearly four- 
 teen hundred years. 
 
 Lighten our darkness, we be- Illumina, qusesumus Domine 
 
 seech thee, O Lord, and by Deus, tenebras nostras ; et to- 
 
 thy great mercy defend us from tius hujus noctis insidias tu a 
 
 all perils and dangers of this nobis repelle propitius. Per 
 
 night ; for the love of thy only Dominum &c. v 
 Son, our Saviour, Jesus Christ. 
 Amen. 
 
 CONCLUDING COLLECTS AND BENEDICTION. 
 
 With regard to the collects for the king, royal 
 family, clergy and people, and the prayer of S. Chrys- 
 ostom, I have nothing to say, which has not already 
 been said at the end of the remarks on morning 
 prayer. It may, however, be observed, that there 
 is nothing whatsoever inconsistent with the ancient 
 practice of the English churches in placing these 
 collects in the place they occupy ; since they are to 
 be regarded in the light of memories., or commemo- 
 rations, which were very common after the collects 
 of the canonical hours. 
 
 I have also spoken of the benediction at the close 
 
 Ebor. fol. 264. Miss. Sar. Com- v Breviar. Sarisb. fol. 57. 
 
 mune, fol. 19. MS. Leofric.fol. Brev. Ebor. fol. 3. Gregorii 
 
 27. Gregorii Sacramentar. a Sacr. a Menard. p. 210. Gela- 
 
 Menard. p. 216. Gelasii Sacr. sii Sacram. Muratori, torn. i. 
 
 Muratori Lit. Rom. Vet. torn. i. p. 745. MS. Leofric. fol. 329. 
 p. 690.
 
 SECT. X. 
 
 Concluding Collects, 
 
 263 
 
 of morning prayer ; and have now only to add, that 
 the evening office terminated with a benediction in 
 the eastern church, about the fourth century w ; and 
 also in the patriarchate of Constantinople, then, or 
 not long after x . The council of Agde, Benedict, and 
 Amalarius speak of the same in the west^ ; and it 
 appears in the offices of the church of England 
 during the period antecedent to the Norman Con- 
 quest 2 . 
 
 36. 
 
 Apost. Const, lib. viii. c. 
 
 Goar, Rituale Graec. p. 46. 
 Y Concil. Agath. can. 30. ut 
 
 supra. S. Benedict. Regula, see Appendix to Hickes's Let- 
 c. 17. Amalarius de Eccl. Off. ters, &c. 
 
 lib. iv. c. 45. " Oratio et be- 
 nedictio semper in fine Hunt." 
 z Oflicium Anglo-Sax, in 
 nocte, ad finem completorii ;
 
 264 The Litany CHAP. n. 
 
 CHAPTER II. 
 
 THE LITANY. 
 
 SECTION I. 
 
 ANCIENT USE OF THE TERM. 
 
 ^T^HE word litany has been used in so many dif- 
 ferent senses by ancient writers, that persons who 
 were not sufficiently aware of this variety of appli- 
 cation have fallen into great errors in attempting to 
 trace the antiquity of various things which have all 
 borne the same name. At first, this term was 
 applied in general to all prayers arid supplications, 
 whether public or private. Thus Eusebius speaks 
 of Constantine's custom of retiring to his tent 
 before a battle, and there propitiating God with sup- 
 plications and litanies a ; and he also says, that 
 shortly before his death, Constantine entered the 
 church of the martyrs at Helenopolis, and there, for 
 a long time, offered supplicatory prayers and litanies 
 to God b . In the fourth century, the word litany 
 became more especially applied to solemn offices 
 which were performed with processions of the clergy 
 and people. 
 
 Basil observes to the clergy of Neocaesarea, that 
 
 a Toy Qfov iKfTripiais *at Airais fvKTTjplm fi>8iarpfyas OIK.W, 'IK(TT)- 
 
 i\(ovp.ft>os. Eusebii Vita Coil- plovs ev^ds re Kal \iravtias dvt- 
 
 staritini, lib. ii. c. 14. p. 450. Tre/wre TO> e<3. Euseb. Vit. 
 
 ed. Valesii. Const, lib. iv. c. 61. p. 557. ed. 
 
 b K.dvrav6a T<B TG>V p,apTvpa>v Valesii.
 
 SECT. i. Use of the word Litany. 265 
 
 litanies which they then used had been introduced 
 after the time of Gregory Thaumaturgus c . The 
 term here seems to mean processional supplications, 
 which could only have come into use after the sea- 
 son of persecution had passed by, and therefore not 
 until after the time of Gregory. On the other hand, 
 we have reason to think that supplications in the 
 church without public processions were more ancient. 
 I think it is therefore not unreasonable to interpret 
 the litanies spoken of by Basil to mean processional 
 litanies. It appears that very shortly after litanies 
 of this kind came into use at Constantinople. So- 
 crates relates, that in the time of John Chrysostom, 
 the Arians of Constantinople, being obliged to per- 
 form divine service outside the walls, were accus- 
 tomed to assemble themselves within the gates of 
 the city, arid sing anthems and hymns suited to the 
 Arian heresy for great part of the night. And early 
 in the morning, singing anthems of the same sort 
 through the middle of the city, they went out of 
 the gates, and proceeded to the places where they 
 celebrated their worship' 1 . 
 
 Chrysostom, fearful that his people might be in- 
 duced to join the Arians by these processions, esta- 
 blished them on a greater and more splendid scale 
 in his own church. By the liberality of the em- 
 press Eudoxia, the people were furnished with sil- 
 ver crosses, bearing wax lights, which were carried 
 
 c 'AXX' OVK r)v (prjffl ravra e-Vi voi, Kal to8as dvrKpowovs irpbs rf]i> 
 
 TOV fjityaXov Tprjyopiov. a\\' ou&t 'Apetai/iji/ 8of-av <TWTi6(VTfs fjftov 
 
 al Xirai/ftai, as i/iecr vvv fiJirr)- KOI TOVTO firoiovv Kara TO 7rXei<rroi> 
 
 Severe. Basil. Kpist. 207. ad ptpos rfjy VVKTOS' virb 8f opffpov, 
 
 Cler. Neocaes. (olim 63. )p. 311. TO roiavra avriffxava Xeyoi/res 8ia 
 
 torn. iii. ed. Benedict. /wo^r rfjs TroAewr, e'^eo-ai/ rS>v m>- 
 
 d Avrol fvros T>V rrjs TrdXewr Awi>. Socrat. Hist. Eccl. lib. vi. 
 
 iT(f>\ ras oroas n$po(o/xe- c. 8. p. 312. ed. Valesii.
 
 266 The Litany. CHAP. n. 
 
 before them 6 . Such processional offices were called 
 litanies, as appears from the life of Chrysostom, by 
 Palladius, where it is said, that the people celebrated 
 their litany in the fields, carrying the cross on their 
 shoulders f . The emperor Arcadius shortly after- 
 wards forbad by an edict % the heretics to make their 
 litany within the city. 
 
 As the word litany was applied to the complex 
 idea of a species of worship connected with public 
 processions ; so it was sometimes given to the per- 
 sons who went in procession : thus Gregory the 
 Great directs seven litanies to proceed fron seven 
 different churches 11 . The service performed on these 
 occasions was also called by the same name. Thus 
 in ancient manuscripts we find the whole office 
 termed litany. Walafridus Strabo says that we 
 are not to call merely the part in which the saints 
 are invocated, the litany, but likewise all the rest of 
 the service 1 . Again, we find parts of the office thus 
 termed. For instance, in the sacrarnentary of Gre- 
 gory, the prayers which anciently followed Kyrie 
 eleeson are spoken of as the litanyJ ; and Benedict 
 
 e Socrates Hist. Eccl. lib. vi. " Notandum autem, lita- 
 
 c. 8. p. 313. Sozomen. lib. viii. nias non tantum dici illam 
 
 c. 8. p. 768. ed. Valesii. recitationem nominum, qua 
 
 f Palladius Vita S. Joannis sancti in adjutorium vocantur 
 
 Chrysostomi, p. 58. torn. xiii. infirmitatishumanee; sed etiam 
 
 Oper. Chrysost. ed. Benedict, cuncta quae supplicationibus 
 
 Montfaucon. fiunt, rogationes appellari." 
 
 g Codex Theodosian. lib. xvi. Walafrid. Strabo. de Reb. 
 
 Tit. 5. Eccl. c. 28. 
 
 h " Litania clericorum exeat J Sacramentar. Gregorii, a 
 
 ab ecclesia sancti Joannis Bap- Menard. p. i. " Quando vero 
 
 tistae, litania virorum ab eccle- litania agitur neque Gloria in 
 
 sia sancti martyris Marcelli," cxcelsis Deo, neque Alleluia ca- 
 
 &c. Joannes Diaconus Vita S. nitur." Compare Bona, Rer. 
 
 Gregorii, lib. i. c. 42. p. 37. Liturg. lib. ii. c. 4. No. 3. p. 
 
 Oper. Gregorii, torn. iv. ed. 337. &c. 
 Benedict.
 
 SECT. ir. Antiquity of special Supplications, 267 
 
 and others speak of the Kyrie eleeson alone, as a 
 litany k . In later times, when the invocation of 
 saints occupied a large portion of the office of the 
 western litanies, the part that contained this invo- 
 cation came to be spoken of as the litany. Amidst 
 so many different meanings for this word, it is not 
 easy to preserve the present subject from confusion. 
 I will, however, attempt to elucidate it, by consider- 
 ing, first, the antiquity of special public supplica- 
 tions in the Christian church, and secondly, the 
 nature arid rites of those supplications after they 
 became a distinct office. 
 
 SECTION II. 
 
 (fi f! 
 
 ANTIQUITY OF SPECIAL SUPPLICATIONS. 
 
 It is difficult to determine the period, when the 
 custom of public supplication to God, under circum- 
 stances of peculiar urgency and importance, was in- 
 troduced into the Christian church. We are indeed 
 well aware that from the beginning, it has not only 
 been the habit, but the duty of Christians, to apply 
 specially to the throne of grace, when calamities are 
 to be deprecated, or benefits implored, for them- 
 selves or for their neighbours. During the capti- 
 vity of the holy apostle Peter, prayer was made to 
 God for him by the church ; and as he found them 
 all assembled together, and praying on his delivery 
 from prison, it is not improbable that they may at 
 that very time have been met together to offer up 
 
 k S.Benedict. Regula." Post de ecclesia cum ouuii ordine 
 
 hos supplicatio litaniae, id est sacerdotum, Ictania cantentes, 
 
 Kyrie cleison," c. 9. In an an- hoc est, Kyrie eleison, usque 
 
 cient MS. cited by Martene, dum perveniant ad fontes." 
 
 describing the rites of baptism, Martene de Antiq. Eccl. Rit. 
 
 it is said; " Procedit pontifex lib. i. c. i. art. 18. p. 175.
 
 The Litany. CHAP. 11. 
 
 prayers for him. Tertullian says that drought was 
 removed by the prayers and fastings of the Chris- 
 tians 1 . Cyprian said that they continually made 
 prayers and supplications for the repelling of ene- 
 mies, for rain, for the removal or moderation of ca- 
 lamities" 1 . We find by the testimony of Sidoriius, 
 that supplications for rain and fine weather were 
 customary in Gaul, before the middle of the fifth 
 century". We read of the emperor Theodosius, 
 in the fourth century, preparing for battle with his 
 enemies, by fasting and prayer to God during the 
 whole night, and by going with the priests and 
 people, and praying in sackcloth in all the churches". 
 Basil, in a homily delivered during a season of fa- 
 mine and drought, complains that the people did 
 not attend the church to make their litanyP. And 
 we read that a solemn litany, or supplication, on ac- 
 count of a great earthquake, was celebrated at Con- 
 stantinople in the time of the emperor Theodosius 
 the younger, and the patriarch Proclus, about A. D. 
 430 1. It appears from all these circumstances, that 
 
 ' " Quaudo non geniculatio- auferendis vel temperaiidis ad- 
 
 nibus et jejunationibus nostris versis, rogamus semper et pre- 
 
 etiam siccitates sunt depulsse." ces fundimus." Cypr. ad De- 
 
 Tertull. ad Scapulam, p. 71. metrian. p. 193. ed. Fell, 
 ed. Rigalt. " Denique cum n Sidonius Arvernens. Epi- 
 
 ab imbribus aestivahiberna sus- stola ad Aprum. " Erant qui- 
 
 pendnnt et annus in cura est, dem prius (ante tempora Ma- 
 
 vos quidem balneis et caupo- merti, sc.) vagae, tepentes, in- 
 
 nis et lupanaribus operantibus frequentesque, atque (sic dixe- 
 
 aquilicia Jovi immolatis nos ris) oscitabundae supplicatio- 
 
 vero jejuniis aridi et omni con- nes," &c. 
 
 tinentia expressi v ab omni vitae Ruffinus, Historia, lib. ii. 
 
 fruge dilati, in sacco et cinere c. 33. 
 
 volutantes, invidia crelum tun- P Basil. Homilia in fameni et 
 
 dimus/' &c. Apologet. c. 40. siccitatem, torn. ii. p. 64. Oper. 
 
 p. 33. Ed. Benedict. 
 
 m " Pro arcendis hostibus, 1 Nicephor. Hist. lib. xiv. 
 
 et imbribus impetrandis, et vel c. 46.
 
 SECT. ii. Antiquity of special Supplications. 269 
 
 public supplications and prayers to God, on occa- 
 sions of especial urgency, were certainly prevalent 
 in the church during the fourth and fifth centuries. 
 It also is manifest, that supplications were made by 
 the church on the same occasions, from the earliest 
 ages : and there is no improbability that these sup- 
 plications may always have been made in public 
 assemblies of the church. We know that such sup- 
 plications were accompanied by fastings ; and when 
 we reflect that in the second and third centuries, the 
 Christians were accustomed to meet in church for 
 the purpose of divine worship, on the ordinary fasts 
 of the fourth and sixth days of the week 1 ", we may 
 see good reason for thinking that they also met 
 together to celebrate the fasts, which were enjoined 
 on occasions of great moment. They certainly did 
 assemble for this purpose in the fourth century, both 
 in the eastern and western churches ; as we may 
 perceive by the instances above cited from Basil, 
 and the life of Theodosius the Great ; and therefore 
 they probably had done so long before. 
 
 These supplications were called litanies in the 
 eastern churches, from whence the name passed to 
 the west. Here they were called rogations or sup- 
 plications, until the name of litany became more 
 prevalent than any other. It is probable that the 
 prevalence of the name of litany in the west, may 
 have arisen from the derivation of processional sup- 
 plications from the eastern to the western churches, 
 I have already observed that processions could only 
 have commenced in the fourth century, when the 
 
 i- See Bingham's Antiquities of the Christian Church, book 
 xxi. c. 3. . 4.
 
 270 The Litany. CHAP. n. 
 
 persecutions had terminated ; and in fact there is 
 no notice of any such custom until that century. 
 
 Rogations, or litanies, were customary in Gaul in 
 the fifth century, as we learn from Sidonius, who 
 observes that they were principally for the purpose 
 of praying for rain or fine weather 8 ; but it appears 
 that they were not celebrated at that time with the 
 regularity, solemnity, and devotion which afterwards 
 attended on them. Mamertus, bishop of Vienna in 
 Gaul, on occasion of several dreadful calamities, 
 which about the year 460 fell on the people of that 
 diocese, instituted solemn litanies, or rogations, on 
 the three days immediately preceding the feast of 
 Ascension*. These three days acquired shortly the 
 appellation of rogation days, because they were the 
 only days of the year ,which were annually set 
 apart for the purpose of celebrating litanies or roga- 
 tions. The rogation days of Mamertus were before 
 long received throughout Gaul ; and they were also 
 received in the English church at an early period, 
 as the council of Cloveshoe appointed that these 
 three days should be kept holy, after the manner 
 of former times". In Spain they were received at 
 a later period; and at Milan the three rogation 
 days were not celebrated before Ascension, but in 
 the week after v . However, though these three days 
 were set apart for supplications or litanies every 
 year, litanies were also celebrated whenever any 
 particular circumstance rendered it desirable ; as, 
 
 8 Sidonius Epist. ad Aprum, " Concil. Cloveshoviense, 2. 
 
 cited above, p. 268. can. 16. 
 
 4 Gregorius Turon. Hist. lib. v Martene de Antiq. Eccl. 
 
 ii. c. 34. discipl.indiv.offic.c. 27. p. 5 14. 
 
 J ^ ;O -.f$qO .71 * / 1 J T
 
 SECT. ii. Antiquity of special Supplications. 271 
 
 for instance, during drought, or continual rain, &c. 
 In the next century after that in which Mainertus 
 lived, another annual litany or rogation was esta- 
 blished in the diocese of Auvergne, or Clermont, by 
 Gallus, A.D. 545, who, on occasion of a plague in 
 the city, directed an annual procession from Cler- 
 mont to the church of St. Julian the Martyr w . 
 
 At Rome, no doubt, litanies were in use at an 
 early period, since we find that in the time of Gre- 
 gory the Great, A. D. 590, the appellation of litany 
 had been so long given to processional supplications, 
 that it was then familiarly applied to those persons 
 who formed the procession. Hence when this pa- 
 triarch gave directions for the celebration of a seven- 
 fold litany, on occasion of a great pestilence, he 
 spoke thus : " Let the litany of clergy depart from 
 " the church of St. John Baptist, the litany of men 
 " from the church of St. Marcellus, the litany of 
 " monks from the church of St. John and St. Paul, 
 " the litany of virgins from the church of Cosmas 
 " and Damian, the litany of married women from 
 " the church of St. Stephen, the litany of widows 
 " from the church of St. Vitalis, the litany of the 
 " poor and the children from the church of St. Ce- 
 " cilia x ." These different litanies were all to go 
 in procession to some one principal church, where a 
 solemn service was performed. Thus commenced 
 the Litania Septena in the Roman church, which 
 was entitled Litania Major, and was celebrated on 
 the twenty-fifth of March. This litany or rogation 
 does not appear to have been adopted soon by the 
 
 ^ Gregor. Turon. Hist. lib. Diacono, lib. i. cl 42. p. 37. 
 iv. c. 5. torn. iv. Oper. Gregor. edit. 
 
 x Vita Gregorii a Joanne Benedict.
 
 272 The Litany. CHAP. n. 
 
 Galilean church, which preferred the season of ro- 
 gations appointed by Mamertus ; and though for- 
 merly received in England, it has long been abolished 
 amongst us. These annual litanies of the western 
 churches appear never to have been received by the 
 oriental churches. Though we frequently read of 
 litanies and processions in the monuments of the 
 east, yet it does not seem that they have ever 
 adopted the seasons of rogation which Mamertus 
 and Gregory appointed. However, they had annual 
 supplications also. Thus we read that an annual 
 litany was celebrated in commemoration of the great 
 earthquake in the reign of the emperor Justinian y. 
 But the litanies of the patriarchate of Constanti- 
 nople seem only to be celebrated now on occasions of 
 some peculiar urgency, as, for instance, in the time 
 of drought, peril of earthquake, pestilence, storms 2 , 
 &c. And these certainly appear to have been ori- 
 ginally the proper seasons for litanies. 
 
 SECTION III. 
 
 THE SERVICE PERFORMED IN SUPPLICATIONS. 
 
 We have no distinct account of the nature of the 
 service which was used on occasions of peculiar sup- 
 plications during the earliest ages. That the peo- 
 ple fasted and prayed on such occasions we learn 
 from Tertulliari ; and it may be considered highly 
 probable, that during the first three centuries the 
 service at such times differed but little from that of 
 ordinary fast days. On the weekly fast days the 
 church in some places assembled at the sixth hour, 
 or twelve o'clock, and the service consisted of psal- 
 
 y Ceclrenus, cited by Goar, z See Goar, Rituale Graec. 
 
 Rituale Graec. p. 770. p. 766. 770, &c.
 
 SECT. in. Service performed in Litanies. 273 
 
 mody and lessons of scripture, which were continued 
 till the ninth hour, or three o'clock, at which time 
 the sacrament was celebrated 3 . Something of the 
 same sort appears in the western supplications or 
 rogations of later times, where the service began at 
 the third hour, or nine o'clock in the morning, in 
 order to allow time for the procession ; and in the 
 latter part of the day the sacrament was also ad- 
 ministered 11 . Psalmody and lessons of scripture 
 were the ordinary exercises of devotion in Christian 
 assemblies, and therefore it is highly probable that 
 they were used in the public offices of supplication 
 for any especial occasion. To this, no doubt, we 
 may add prayers made by the bishop or priest at a 
 proper part of the service. In the fourth century, 
 however, we have a distinct reference to the use of 
 psalmody on such occasions. Basil, in a discourse 
 delivered during a season of dry weather and fa- 
 mine, speaks of the public service of a litany as ter- 
 minating with psalmody. He complains of the 
 small number of persons who attended the office, 
 and of their inattention ; and observes, that they 
 watched when the singer should conclude the verses 
 of the psalms, that being delivered from the church, 
 as if from a prison, they might be relieved from the 
 necessity of praying . In the same place he speaks 
 
 a Bingham, Antiquities, b. the ninth hour were sung, the 
 
 xiii. c. 9. $. 2. Book xxi. c. 3. liturgy was performed. " Hie 
 
 . 4. nonam cantabis cum missa." 
 
 b This appears in the ancient We find the same custom in 
 
 MS. litany of the church of the church of Milan. The of- 
 
 Lyons, published by Martene, fice for the ninth hour was 
 
 p. 520 524. De Antiq. Eccl. sung in the seventh station, 
 
 Discipl. in Div. Off. In the and the liturgy in the eighth, 
 
 lust station, which was held at See Martene ut supra, p. 533. 
 the church of St. Justus, after c *cm (ntrjjpovvTfs iron TOVS 
 
 the litanv and the office for a-ri^ovs 6 ^nX/xw8oj 
 
 VOL. I. T
 
 274 T/te Litcmy. CHAP. n. 
 
 of this service as a supplication and prayer, and he 
 observes, that the infants who were sent instead of 
 their parents, could not pray as was customary 4 . 
 
 In the nocturnal and processional litanies of the 
 Arians of Constantinople, in the time of Chrysostom, 
 we find that they sung psalms, to which they added 
 certain terminations, composed to suit their own 
 heresy 6 ; and the catholics, by the direction of 
 Chrysostom, adopted this custom of nocturnal and 
 processional psalmody. And from that period to the 
 present, these nocturnal psalms and processions have 
 borne the name of litany in the patriarchate of Con- 
 stantinople ; for even now the litany of that church 
 is chiefly, if not entirely, celebrated in the night, and 
 consists principally of psalmody, as it did in the 
 days of Chrysostom f . The offices performed in the 
 rogations instituted by Mamertus appear chiefly to 
 have consisted of psalmody and prayers, as we learn 
 from Sidonius and Avitus&; but besides this, we 
 find that very long lessons of scripture were read, 
 
 , TTJS KK\T)- et protulit pariter, et contulit, 
 
 <rlas, KOI TTJS dvdyKrjs TTJS irpo<rtv- jejunatur, oratur, psallitur, 
 
 Xrjs d<paipfdfi<rovTai. Basil. Horn, fletur." Sidonius Epistola ad 
 
 in Famem et Siccitatem, torn. Aprum. 
 
 ii. p. 64. ed. Benedict. " Sanctus Mamertus sacer- 
 
 d Ota Se rjpSiv 17 Trpoa-fvxfj KOI f) dos totas in ea quam supra- 
 
 ibid. oXi'yot \oinbv per diximus vigiliarum nocte, sanc- 
 
 TTJS Trpoo-fvxrjs. ibid. Bpe- to paschse, concepit animo ro- 
 
 j ovre TOU <rvvr]6a>s irpocrevga- gationes ; atque ibi cum Deo 
 
 <T0ai yvoxriv rj 8vvafj.iv ?x o " ra tacitusdefinivit,quidquid hodie 
 
 ibid. psalmis ac precibus mundus 
 
 e Sozomen. Hist. Eccl. lib. inclamat." Avitus de rogatio- 
 
 viii. c. 8. p. 767, 768. ed. Va- nibus. " Nee porro magni in- 
 
 lesii. tererat quod triduum eligere- 
 
 f See Goar, Rituale Grse- tur, dummodo psalmorum offi- 
 
 cum, p. 766, &c. cia, lachrymarum functionibus 
 
 g " In his autem (rogationi- cernuis persolverentur." Ibid, 
 bus) quas suprafatus sacerdos
 
 SECT. HI. Service performed In Litanies. 275 
 
 as appears by the ancient Gallican lectionary h . The 
 service during the procession consisted of psalmody ; 
 for we read in the history of Gregory of Tours, that 
 St. Gallus appointed the people to go in procession 
 with psalmody from Clermont to the church of 
 St. Julian'. We also find in the ancient Gallican 
 liturgy, offices for the three rogation days, and collects 
 to be said at different churches in the procession^. 
 It seems that the liturgy was celebrated early in the 
 morning. It is said that a certain blind woman, in 
 the time of Germanus, bishop of Paris, hearing the 
 chorus of singers passing by in the time of the lita- 
 nies, implored with tears the assistance of Ger- 
 manus, and having recovered her sight on the third 
 day, went early in the morning to the liturgy in 
 procession with the people k . After the liturgy was 
 over, they probably went in procession to different 
 churches, singing psalms and anthems on the road ; 
 and in the churches they recited some prayers, and 
 the collects and lessons, which we find in the Gal- 
 lican missal and lectionary. Very nearly the same 
 
 h See Mabillon de Liturgia caneis cornipedem, paen& ex- 
 
 Gallicana, p. 149, &c. animis percurrit." Gregorius 
 
 ' " Rogationes illas instituit, Turon. lib. iv. c. 13. 
 ut media quadragesima psal- J Missale Gothicum ap. Ma- 
 
 lendo, ad Basilicam beati Ju- billon. Lit. Gall. p. 263 268. 
 liani Martyris itinere pedestri k " Quaedam mulier dum 
 
 venirent." Gregor. Turonens. tempore litaniarum praecsecatis 
 
 Hist. Franc, lib. iv. c. 5, "E- oculis non posset ire cum po- 
 
 rant autem quaclragesimae dies, pulo, audiens chorum psallen- 
 
 et Cautinus episcopus in Bri- tium, cum lachrymis domini 
 
 vatensem dio3cesim psallendo Germani implorat auxilium 
 
 adire disposuerat, juxta insti- clarescente quoque die, ad mis- 
 
 tutionem Sancti Galli, sicut sam cum populo progreditur 
 
 supra scripsimus ascenso e- mulier in processu." Fortuna- 
 
 quo, relicto psallentio, solus tus vita S. Germani ap.Surium, 
 
 usque in porticum Basilicae S. torn. iii. p. 416. 
 Julian i ambobus urgens cal- 
 
 T 2
 
 276 The Litany. CHAP. H. 
 
 custom prevails to the present time in the church of 
 Milan. On the days of litanies or rogations, the 
 clergy and people go in procession to several 
 churches, at each of which they recite a litany like 
 ours, a collect, arid two lessons. Anthems or psalms 
 are sung all the way from one church to another 1 . 
 In the church of Rome the procession is celebrated 
 in a different manner. There the invocation of 
 saints, &c. and most of the prayers, are sung in pro- 
 cession, and at each of the churches which is visited 
 only a collect is repeated. The remainder of the 
 prayers and collects are recited in the principal 
 church at the close of the rogation 111 . The office for 
 the litany, according to the church of Constantino- 
 ple, consists chiefly of psalmody and precatory an- 
 thems, which are either selected from the psalms, or 
 composed in the same style. Besides these, there 
 are prayers by the deacon and people, collects, and 
 lessons. And there are various precatory anthems 
 and lessons for the different occasions which call for 
 the celebration of the litany". 
 
 Before I conclude this section, it may be consi- 
 dered proper for me to notice one peculiarity of the 
 offices for litanies according to certain western 
 churches. I allude to those long invocations of saints 
 which occur at the beginning of the Roman litany. 
 None of the eastern churches have ever used this 
 sort of prayers in their litanies. On this subject 
 let Renaudot, a most learned ritualist, be heard. 
 " Litanies, in our manner of speaking, there are 
 
 1 See Martene de Ant. Eccl. in Processione, &c. p. 325 
 
 Discipl. in Div. Off. c. 27. p. 327. ed. Antwerp. 1652. 
 53 2 533- n Goar, Rituale Grsec. p. 
 
 m Rituale Romanum. Ordo 766, &c.
 
 SECT. in. Invocations of Saints examined. 277 
 
 none in the oriental churches, although Kyrie elee- 
 son, with which our litanies begin and end, is fre- 
 quently repeated. Neither do the Greeks know 
 them ." 
 
 It is in fact certain, that none of the eastern 
 churches use the invocations of saints which appear 
 in the Roman litanies ; and if so, the eastern lita- 
 nies never could have contained such invocations ; 
 for no reason can be assigned why those churches 
 should ever have omitted them, if they had been 
 once inroduced. Invocations of saints are then the 
 peculiar characteristic of western litanies. Let me 
 attempt to trace the antiquity of these invocations 
 in the western churches, premising, however, that I 
 make this inquiry solely with the object of ascer- 
 taining an historical fact : for there is no occasion 
 whatsoever to prove that such invocations are not 
 of the greatest antiquity in the western churches, in 
 order to justify the church of England for removing 
 them from her litany. 
 
 There can be no doubt that these invocations of 
 
 " " Litaniae nostro more lo- niam vocavit hujus liturgiae 
 quendo, nullsc in ritu oriental! interpres. Sacerdos orat pro 
 sunt, etiamsi Kyrie eleison plu- omnibus et de omnibus. Dia- 
 ries repetatur, a qua formula conus initio cujusque orationis, 
 litaniae nostrse incipiunt, et quarum aliquam et majorem 
 eadem concluduntur. Sed ne- partem sacerdos secreto dicit, 
 queGraeci illas noverunt. Hanc alta voce monet circumstantes, 
 opinionemhabuit JosephusSca- ut orent secundum sacerdotis 
 liger, litanias esse illas oratio- intentionem. Orate pro pace, 
 nes ubi Kyrie eleison saepius pro papa, pro ecclesia, &c. Po- 
 repetitur, et existimavit a dip- pulus acclamat Kyrie eleison, 
 tychis manasse : ingeniose, sed ter ut plurimum, aliquando 
 non vere. Diptycha adhuc pluries. Nulla sanctorum, ut 
 conservantur in ritu Alexan- in litaniis nostris, commemora- 
 jdrino, ut etium ipsa vox: neque tio." Renaudot, Liturg. Orion- 
 commune quidquam habent tal. torn. i. p. 356. 
 cum ista oratione, quam lita- 
 
 T 3
 
 278 The Litany. CHAP. H. 
 
 saints were customary in the ninth century, for they 
 are mentioned by Walafridus Strabo and Amala- 
 rius. The former remarks, that " litanies mean not 
 " only that recitation of names in which the saints 
 " are invoked for the assistance of human infirmity, 
 " but all things which are done in supplications are 
 " to be called rogations P." From this we may in- 
 fer, that these invocations must then have been for 
 some time in use, since it was necessary to remark 
 that the name of litany was not to be applied to 
 them alone. Accordingly manuscript litanies, con- 
 taining invocations, have been discovered by learned 
 men, which appear from internal evidence to be as 
 old as the eighth century 1. Beyond this point there 
 appears to be no tangible evidence for the use of 
 invocations in litanies. It is true that innumerable 
 passages have been cited from more ancient writers, 
 to shew that the invocation of saints is more ancient 
 than the eighth century 1 ". But independently of the 
 fact, that most of those passages do not refer to the 
 
 P " Notandum autem, lita- third volume of his Analecta. 
 
 nias non tantum dici illam re- This litany does not contain 
 
 citationemhominum, qua sane- the names of any saints who 
 
 ti in adjutorium vocantur in- flourished after the end of the 
 
 firmitatis humanae : sed etiam seventh, or beginning of the 
 
 cuncta quae supplicationibus eighth, century. From whence 
 
 fiunt, rogationes appellari." Mabillon conjectures that it 
 
 Walafrid. Strabo. de Reb. EC- may have been used about that 
 
 cles. c. 28. de Litaniis agendis. time. See Analecta, torn. iii. 
 
 " Litaniae quae fiunt circa bap- p. 669, &c. The Irish litanies 
 
 tisterii consecrationem, inter- alluded to by O'Conor, "Ap- 
 
 cessiones sanctorum designant pendix to vol. i. of Catalogue 
 
 pro reuascentibus." Amalarius of MSS. in Stowe Library," 
 
 de Eccl. Officiis, lib. i. c. 28. p. 41, 49, seem to be equally 
 
 1 It seems that one of the ancient. 
 
 most ancient litanies contain- r For instance, by Serarius, 
 
 ing the invocation of saints is in his " Litaneutici seu de Li- 
 
 that printed by Mabillon, in the taniis," &c.
 
 SECT. HI. Invocations of Saints examined. 279 
 
 invocation of saints, but to prayers made to God 
 for the intercession of saints ; it is to be observed, 
 that these quotations do not affect the question* 
 which is not concerning the invocation of saints in 
 general, but their invocation in the litany. It ap- 
 pears then that there is no evidence for the use of 
 such invocations in the western churches before the 
 eighth century, even on the most liberal allowance. 
 In this case we must conclude that the invocations 
 of saints were only introduced into the litany about 
 the seventh or eighth century. This conclusion is 
 rendered stronger by the fact, that authors who 
 mention the psalmody and prayers, and lessons of 
 the litany, do not allude to the invocations. Even 
 the form of Kyrie eleeson is mentioned, but the 
 invocations are not. If the invocation of saints had 
 been practised in the litany during the fifth and 
 sixth centuries, we should assuredly have found 
 some allusion to it in the writings of Gregory of 
 Tours, of Avitus, or Sidonius, or Gregory the Great, 
 who all speak repeatedly of litanies. But this silence 
 of the Fathers of those ages is well accounted for 
 by the actual production of several most ancient 
 western litanies, in which there is no invocation of 
 saints. Such a one is that used in the church of 
 Milan during Lent, at the beginning of the Liturgy, 
 and immediately before the collect of the day*. 
 
 s JMissale, Ambrosian. Do- and Bona, Rer. Lit. b. ii. c. 4. 
 
 minica prima quadragesirnae. n. 3 ; and it is therefore need- 
 
 " Finita ingressa sacerdos di- less to copy them here. After 
 
 cat Dominus vobiscum, et Dia- these prayers comes the collect 
 
 conus dicat sequentes pre- of the day. See Miss. Am- 
 
 ces choro respondente." The bros. fol. 63, 64. In the same 
 
 prayers are cited by Bingham, missal, on the second Sunday 
 
 Antiquities, b. xv. ch. i. . 2 ; of Lent, another litany prayer, 
 
 T 4
 
 280 
 
 The Litany. 
 
 CHAP. II. 
 
 According to cardinal Bona, the same sort of prayers 
 used to follow Kyrie eleeson at the beginning of the 
 Roman liturgy, until the ninth century'. Now Gre- 
 gory the Great, in his sacramentary, gives the prayers 
 used at that place the name of litany ; and therefore 
 we may infer, that in his time the prayers of the 
 litany resembled those of the Ambrosian liturgy". 
 Another ancient litany, from a MS. of the monastery 
 of Fulda. contains no invocations of saints v . And a 
 third occurs in a book of offices ascribed to Alcuin w . 
 It is there entitled, " A Deprecation which pope 
 " Gelasius appointed to be sung for the universal 
 " Church :" and though there is no reasonable ground 
 for denying that Alcuin compiled this book, yet if 
 any person should choose to do so, it will hardly be 
 
 still more like the Greek lita- 
 nies, occur^m exactly the same 
 part of the liturgy. See fol. 70. 
 * " Post Kyrie eleison sequi- 
 tur hymnus Gloria in excelsis 
 Deo, si dicendus sit, alioquin 
 praemissa populi salutatione 
 Dominus vobiscum dicitur ora- 
 tio sive collecta ; de quibus si- 
 gillatim agendum erit, si prius 
 notavero olim diebus, quibus 
 omittitur Gloria in excelsis, 
 immediate post Kyrie, prolixas 
 preces pro omni statu homi- 
 num recitari consuevisse, iis 
 prorsus similes., quas Irenicas 
 sive diaconicas Graeci vocant, 
 et initio liturgiae diacono prae- 
 cinente, choro respondente de- 
 cantant. Permansit hie ritus 
 in ecclesia Latina usque ad 
 saeculum ix. ut observat Goar 
 in notis ad missam Chrysos- 
 tomij n. 62, et nunc etiam 
 pernianet in ecclesia Mediola- 
 nensi diebus Dominicis qua- 
 
 dragesimae." Bona, Rer. Lit. 
 lib. ii. c. 4. N. 2. p. 337. 
 
 11 " Quando vero litania agi- 
 tur, neque Gloria in excelsis 
 Deo, neque Alleluia canitur." 
 Sacr. Gregorii a Menard. p. i. 
 
 v Tom. iii. Antiq. Liturgica- 
 rum, p. 307. " Cujusmodi sunt 
 ilia, quae ex litania vetustissi- 
 ma bibliothecae Fuldensis tran- 
 scripsit Wicelius . . . atque hsec 
 Wicelius transcribit, ut par- 
 tern litaniarum in quibus ex- 
 plicandis nuncversamur,quam- 
 vis mihi magis probetur hanc 
 litaniam esse litaniam missa- 
 lem : cujusmodi sunt nonnul- 
 lae in quadragesima in officio 
 Ambrosiano, et plurimae in 
 omnibus missis Graecorum." 
 This litany is also transcribed 
 by Bingham and Bona, as 
 above. 
 
 w Alcuini Abbatis Ofticia 
 per Ferias, p. 241. oper. Paris. 
 1617.
 
 SECT. in. Invocations of Saints examined. 281 
 
 denied that the Deprecation is a most ancient docu- 
 ment, and that it is not improbable that it is as old 
 as the time of Gelasius. In this formulary there is 
 no invocation of saints, ahd yet we cannot consider 
 it to be any thing else than the prayer used in a 
 litany or supplication, which, in fact, is the meaning 
 of the title prefixed to it. 
 
 Whether the knowledge of such facts as these had 
 any influence on the mind of Walafridus Strabo, 
 who wrote in the ninth century, or not ; it is certain 
 that he virtually affirms, that in his time the invoca- 
 tions of saints were believed not to have been ori- 
 ginally in the litany. For he says, " the litany of 
 " the holy names /* believed to have come into use 
 " after Jerome composed the martyrologyV With 
 the correctness of this chronology we have nothing 
 to do ; but the passage shews, that the opinion in 
 the. time- of Walafridus was, that the invocations did 
 not originally form part of the litany. 
 
 The form in which the prayers of the litany are 
 conveyed, according to which the minister precents 
 or repeats the beginning of each prayer, which the 
 people conclude or respond to, is plainly derived 
 from oriental models. From the earliest period such 
 forms appear to have prevailed in the east, and we 
 find them not merely in the litanies, but in the litur- 
 gies and all the other offices of the oriental churches. 
 In the western churches such forms do not seem to 
 have prevailed till a much later period ; and we may 
 therefore very fairly conclude, that, when the word 
 
 x " Litania autem sanctorum Eusebium Caesareensem, com. 
 
 nominum, postea creditur in posuit." Walafrid. Strabo. de 
 
 usum assumpta, quam Hiero- Reb. Eccl. c. 28. 
 nymus martyrologium, secutus
 
 282 The Litany. CHAP. n. 
 
 litany was imported from the east to the west, arid 
 when the Kyrie eleeson, which formed the com- 
 mencement of the eastern litanies, was likewise con- 
 veyed to the west, the form of the oriental prayers, 
 and great part of their substance accompanied them. 
 It appears probable, that, at first, the place at the 
 beginning of the litany, afterwards occupied by the 
 long invocations of saints, was filled up by a frequent 
 repetition of the form Kyrie eleeson. We learn 
 from Gregory of Tours, that on occasion of a litany 
 at Rome in the time of Gregory the Great, the 
 choirs of singers came to the church, crying through 
 the streets of the city, Kyrie eleeson?. From this 
 it appears, that in the time of Gregory this form 
 was continually repeated in the procession. And 
 the council of Vaison in Gaul, A. D. 529, appears to 
 recognise this custom : " Because, as well in the 
 " Apostolical see, as in all the provinces of the east 
 " and of Italy, an agreeable and very salutary cus- 
 " torn has been introduced, namely, to use a frequent 
 " repetition of Kyrie eleeson, with great earnestness 
 " and contrition; therefore," &c. z It must have been 
 this continual repetition of Kyrie eleeson in the litany, 
 that gave this form itself the name of litany, which 
 
 - v " Haec eo dicente, congre- cias, dulcis et nimium salutaris 
 
 gatis clericorum, catervis, psal- consuetude est intromissa, ut 
 
 lere jussit per triduum, ac de- Kyrie eleison frequentius cum 
 
 precari Domini misericordiam. grandi affectu et compunctione 
 
 De hora quoque tertia venie- dicatur, placuit etiam nobis, 
 
 bant utrique chori psallentium ut in omnibus ecclesiis nostris 
 
 ad ecclesiam clamantes per pla- ista tam sancta consuetudo et 
 
 teas urbis, Kyrie eleison." Ore- ad matutinum, et ad missas, 
 
 gor. Turon. Hist. lib. x. c. i. et ad vesperum Deo propitio 
 
 p. 483. intromittatur." Concil. Va- 
 
 z " Et quia tam in sede Apo- sens, 2. can. 3. p. 1680. torn, 
 
 stolica, quam etiam per totas iv. concil. Labbe. 
 orientales atque Italia; provin-
 
 SECT. HI. Ancient Roman Litanies. 283 
 
 it bears in the rule of St. Benedict 21 . And we find a 
 trace of the ancient custom of the Roman church in 
 a manuscript ritual, referred to by Mabillon, where, 
 in a litany on the vigil of the Assumption, the people 
 repeated, with tears and prayers, Kyrie eleeson 
 a hundred times, Christe eleeson a hundred times, 
 and Kyrie eleesonlagam a hundred times b . That 
 the service performed in the procession according to 
 the Roman church is much altered from what it 
 formerly was, will appear by comparing the Roman 
 ritual with the Antiphonary of Gregory the Great . 
 In this last there are only a great number of an- 
 thems appointed to be sung during the procession ; 
 in the former there is but one anthem and a psalm, 
 which are followed by the invocations and prayers 
 and penitential psalms. These anthems were cer- 
 tainly sung in the procession formerly ; for venerable 
 Bede relates, that Augustine and his brethren, ap- 
 proaching for the first time the city of Canterbury, 
 sang with one voice this litany ; " We implore thee, 
 " O Lord, in thy great mercy, to remove thy wrath 
 " and anger from this city, and from thy holy 
 " dwelling, for we have sinned. Alleluia d ." This 
 
 a S. Benedict. Regula, c. 9. Hit. lib. i. c. i. art. 18. p. 175. 
 
 " Supplicatio litaniae, id est, c Antiphonarius Gregorii ap. 
 
 Kyrie eleison" c. n. "Can- Pamel. Liturgic. torn. ii. p. 
 
 ticum de evangelic, litania, et 124. Rituale Romanum, p. 
 
 completum est." 326, &c. 
 
 b Mabillon, Musaeum Itali- d " Fertur autem qiiia ad- 
 
 cum, torn. ii. p. xxxiv. In an propinquantes civitati, more 
 
 ancient MS. cited by Martene suo, cum cruce sancta, et ima- 
 
 it appears that Kyrie eleeson gine magni regis Domini nostri 
 
 was called litany : " Procedit JESU CHRISTI, hanc hetaniam 
 
 pontifex de ecclesia cum omni consona voce modularentur : 
 
 ordine sacerdotum, tetania can- ' Deprecamur te Domine, in 
 
 tentes, hoc est Kyrie eleison, omni misericordia ttia, ut au- 
 
 usque dum perveniant ad fon- feratur furor tuus et ira tua a 
 
 tes." Martene de Antiq. Eccl. civitate ista, et de domo sancta
 
 The Litany. 
 
 anthem occurs in the Antiphonary of Gregory, above 
 referred to, and is there appointed to be used in the 
 procession 6 . We also find in the Ordo Romanus 
 that anthems were sung in procession, when relics 
 were carried on the days of litany ; and for those 
 anthems it refers us to the Antiphonary f . It is to 
 be noted, however, that the Ordo Romanus speaks 
 as if the repetition of Kyrie eleeson formed a great 
 part of the service : ** Let no one then presume to 
 " ride, but let all walk with hare feet. Let not women 
 " lead the choirs, but let all together sing Kyrie elec- 
 " son, and with contrition of heart implore the mercy 
 " of God for pardon of their sins, for peace, for deli- 
 " verance from plague, for preserving the fruits of the 
 " earth, and for other necessities &." It appears from 
 
 tua, quoniam peccavimus. Al- 
 leluia.' ' Beda, Hist. Eccl. lib. 
 i. c. 25. p. 61. ed. Smith. 
 
 e AntiphonariusGregorii ap. 
 Pamelii Liturgic. torn. ii. p. 
 1 24. See also Martene de An- 
 tiq. Eccl. Discip. in Div. Off. 
 
 P- S^S- 
 
 f " Antiphonae vero ad re- 
 liquias deducendas, in libro 
 gradali vel Antiphonario quae- 
 rentibus occurrent per singulos 
 tres dies." Ordo Romanus de 
 Litania minore Rogationum 
 apud Hittorp. p. 89. 
 
 S " Nemo ibi equitare prae- 
 sumat, sed discalceatis pedibus 
 omnes incedant. Nequaquam 
 mulierculae ducant choros, sed 
 omnes in commune Kyrie elei- 
 son decantent, et cum contri- 
 tione cordis Dei misericordiam 
 exorent pro peccatis, pro pace, 
 pro peste, pro conservatione 
 frngnm, et pro caeteris neces- 
 sitatibus." Ordo Romanus ibid. 
 
 It would seem that the words 
 of this passage confirm the an- 
 tiquity of those litanies already 
 noticed, which do not contain 
 the invocation of saints. The 
 petitions of these litanies are 
 not exactly in the form of the 
 more recent litanies, thus ; 
 " Ut fructus terrae dare et 
 conservare digneris Resp. Te 
 rogamus audi nos :" but thus ; 
 " Pro ae'ris temperie ac fructu 
 et foecunditate terrarum pre- 
 camur te Resp. Domine mise- 
 rere :" Bona, Rer. Lit. lib. ii. 
 c. 4. . 3 : or thus ; " Pro jti- 
 cunditate et serenitate pluviae, 
 atque aurarum vitalium blan- 
 dimentis, ac prospero diverso- 
 rum operum cursu, rectorem 
 mundi Dominum deprecamur 
 Resp. Domine cxandi et mise- 
 rere." DeprecatioGelasii Papae. 
 ap. Alcuin. Officia. Opera, p. 
 241. Paris. 1617.
 
 SECT. iv. Litanies of the English Church. 285 
 
 this that the Roman office for procession formerly 
 consisted of many anthems, of a very frequent repe- 
 tition of Kyrie eleeson, (for which the invocation of 
 saints was afterwards substituted,) and of the obse- 
 crations, deprecations, and intercessions, which are 
 still found in the latter part of the litany in the 
 Roman offices. After the procession, no doubt, they 
 repeated in station appropriate collects or prayers ; 
 but we have no account, I believe, of the reading of 
 any lessons during the Roman litany ; though the 
 church of Milan and the churches of Gaul and of 
 Constantinople certainly had lessons in their sta- 
 tion, or that part of the office which was performed 
 in the church. 
 
 SECTION IV. 
 
 LITANIES OF THE CHURCH OF ENGLAND. 
 
 The church of England appears to have received 
 the stated rogation or litany days of the Gallican 
 church at an early period, and from that time to 
 the present, she has reckoned them amongst her 
 days of fasting. Formerly in this church there 
 were processions on all these days, but in the course 
 of time this ancient custom has been confined to one 
 day, on which the people still perambulate the 
 bounds of their parishes. According to the injunc- 
 tions or advertisements of queen Elizabeth, the 
 office for these days was to consist of the two psalms, 
 beginning "Benedic anima mea," of the litany 
 and suffrages, and a hDmily especially appointed for 
 the occasion. This office was recited in church, on 
 the return of the people from the procession, and in 
 the course of the procession the curate was to ad- 
 monish the people to give thanks to God, with the
 
 286 The Litany. CHAP. ir. 
 
 saying of the hundred and third psalm ; and at the 
 same time he should inculcate these, or such sen- 
 tences, "Cursed be he which translateth the bounds 
 " or dolles of his neighbour 11 ," &c. The repetition of 
 psalms and verses of Scripture in the procession was 
 perfectly accordant with the practice of the church 
 during the fifth century, and afterwards. 
 
 Let us however pass from the consideration of 
 this ancient litany or rogation, which appears in- 
 deed to bear some of the marks of time ; and con- 
 sider the extraordinary supplications of the church, 
 which are made for rain, for fair weather, in time 
 of rain, dearth, and famine, in times of war, or of 
 pestilence. On these occasions, according to the 
 English ritual, there is no procession, but as in pri- 
 mitive ages, the whole office is performed in the 
 church ; and the peculiarity of the offices for these 
 occasions consists in the addition of an appropriate 
 collect to the morning prayer, or litany, according 
 to the day of the week. When these offices com- 
 prise the litany, they certainly approach nearest to 
 the practice of primitive ages, at least to that of the 
 eastern churches in early times. 
 
 Considering the litany simply as a certain assem- 
 blage of prayers ordinarily used in divine service, it 
 may be regarded in three points of view. First, as 
 a termination of the office of morning prayer ; in 
 which case we may refer for a confirmation of its 
 antiquity and propriety, to the ancient office of 
 matins, according to the church of Constantinople, 
 when a form of prayer resembling our litany occurs 
 
 h See Injunctions of Edward Articles, p. 8, and of Eliza- 
 VI. in Sparrow's Collection of beth, p. 72.
 
 SECT. iv. Litanies of the English Church. 287 
 
 near the conclusion 1 : and a similar form of prayer 
 Is visible in the morning office of the Apostolical 
 Constitutions, which were written in the east, about 
 the end of the third, or beginning of the fourth cen- 
 tury J. Secondly, we may consider the litany as a 
 distinct service, said after the morning prayer : and 
 in this case we find a confirmation of our practice in 
 the ancient rites of the English church, where the 
 litany was appointed to be said in the same manner 
 during the greatest part of Lent k . 
 
 Thirdly, we may consider the litany as an intro- 
 duction to the liturgy or communion service : and 
 to prove the antiquity and propriety of this posi- 
 tion, we refer to the ancient liturgies of the pa- 
 triarchate of Constantinople, and of the church of 
 Milan 1 , and to the liturgy of the Roman church 
 in ancient times ; for since the ninth century the 
 litany has not been repeated after Kyrie eleeson in 
 the Roman liturgy" 1 . 
 
 The form of prayer in our litany, according to 
 which the minister or priest precents, or repeats the 
 beginning of each petition, and the people respond, 
 has been used in the western churches from a re- 
 mote period ; but we cannot with justice ascribe its 
 origination to these churches. The most ancient 
 western formularies of this kind are too evidently 
 
 ' Goar, Rituale Graec. p. 54. week of Lent, to Wednesday 
 
 J Apost. Const, lib. viii. c. before Easter, whenever there 
 
 37. The prayers for the faith- was no proper service of Sun- 
 
 ful there referred to are con- days or holy-days. 
 
 tained in c. 10. of the same 1 Liturgia Basilii Goar, p. 
 
 book. 159. Chrysostomi ibid. p. 64. 
 
 k Breviar. Sarisb. pars hye- Missale Ambros. apud Pamelii 
 
 malis fol. 68. The litany was Liturgic. torn. i. p. 328, 329. 
 
 said with the gradual psalms, m Bona, Rer. Lit. lib. ii. 
 
 after the office for the third c. 4. N. 2. p. 337. 
 
 hour, from Monday in the first
 
 288 The Litany. CHAP. n. 
 
 copied from Greek or oriental models, to leave any 
 doubt as to the source from whence they were de- 
 rived. In fact, we have memorials in the writings 
 of primitive antiquity, which trace back this sort of 
 prayer to the third century in the eastern churches ; 
 while it does not appear that there are any notices 
 of a similar practice in the west, until after the in- 
 troduction of processions, in imitation of the eastern 
 church, which probably took place early in the fifth 
 century. Besides this, the litaneutical form of pray- 
 ing is visible in all the offices of the eastern churches, 
 in the liturgies, the canonical hours, the administra- 
 tion of all rites. In the west it has always been 
 very sparingly used. Of the petitions which are 
 comprised in our litany, it may be observed, that 
 they are generally of remote antiquity in the Eng- 
 lish church. Mabillon has printed a litany of the 
 church of England, written probably in the eighth 
 century, which contains a large portion of that 
 which we repeat at the present day, arid which pre- 
 serves exactly the same form of petition and re- 
 sponse which is still retained. The still more an- 
 cient litanies of the abbey of Fulda, of the Ambro- 
 sian missal, and of Gelasius, patriarch of Rome; 
 together with the Diaconica or Irenica of the litur- 
 gies and offices of the churches of Constantinople, 
 Caesarea, Antioch, Jerusalem, &c. which all preserve 
 the form of the litany; all these ancient formularies 
 contain very much the same petitions as the Eng- 
 lish litany. This is in fact so manifest, even to the 
 most superficial observer, that Schultingius could find 
 nothing to blame in the English litany^ except the 
 omission of the invocations of saints. "It is not 
 " pleasing to him," he says, " that the suffrages and
 
 SECT. vi. Invocation of Saints rightly discontinued. 289 
 
 " intercessions of the saints are omitted, contrary to 
 " the practice of the primitive church, and the cus- 
 " torn of ancient litanies 11 ." In reply to this objec- 
 tion, I may remark, first, that the litanies of the 
 eastern apostolical churches have never contained 
 the invocations which appear in many of the west- 
 ern litanies ; therefore those invocations are not 
 essential in the litany. Secondly, the most ancient 
 western litanies do not contain any invocations of 
 saints, and there is no proof that these invocations 
 were introduced into them before the eighth cen- 
 tury. Therefore the western churches in early times 
 did not use those invocations which now appear at 
 the beginning of their litanies. 
 
 If then the church of England had only wished 
 to assimilate her rites to those of the catholic church 
 during the first seven centuries, she would have 
 been obliged to omit the invocations of saints which 
 had for a considerable time been placed at the be- 
 ginning of her litany. And who will venture to 
 blame the church of England for assimilating her 
 rites to those of the primitive catholic church ? The 
 church of England, however, is justified on other 
 grounds for removing the invocation of saints from 
 the litany. 
 
 First, it is unnecessary to invoke the saints, by 
 the admission of all parties ; and it is so for two 
 reasons ; because, first, while we are not commanded 
 by the word of God to invoke the saints, we are 
 
 n " De hac litania idem ju- morem antiquarum litaniarum, 
 
 dico quod de litaniis Luthera- de quibus antea copiose et 
 
 norum antea dixi, nempe mihi iterate dixi, praetermittantur." 
 
 non placere quod sanctorum Schultingii Biblioth. Eccl.tom. 
 
 suffragia et intercessiones con- iv. pars 2. p. 133. 
 tra praxin priscae ecclesiae, et 
 
 VOL. I. U
 
 290 The Litany. CHAP. n. 
 
 invited to " call on the Lord in the day of trouble," 
 to " ask " and " receive ;" and we have the repeated 
 assurance of Christ, that " if we ask any thing in 
 " his name he will do it." Secondly, the Fathers of 
 the church affirm, that the saints departed pray for 
 their brethren in this world : therefore it is not 
 necessary to invoke their prayers, because they are 
 given spontaneously. 
 
 Secondly, it is imprudent to invoke the saints, 
 because, as cardinal Cajetan has observed, we have 
 no certain way of knowing whether they can hear 
 our invocations. The catholic church has not taught 
 us that the saints certainly hear any address made 
 to them. Those Fathers who invoked the saints 
 expressed some doubts whether they knew any thing 
 of what passed on earth. But we are certain that 
 God hears every prayer that is addressed to him, 
 and that he is ready to succour to the utmost those 
 that come to him. If, then, we fly from such 
 prayers to invocations of the saints, we exchange 
 a certain means of grace for an uncertainty, and 
 therefore act imprudently. 
 
 Thirdly, it was the duty of the church of Eng- 
 land to remove all invocations of saints from her 
 litany and other offices, in order to rescue her chil- 
 dren effectually from the peril of heresy and blas- 
 phemy. The custom of invoking the saints in the 
 offices of the church, or on other occasions, produces 
 at length a conviction in the minds of men, that the 
 saints hear all invocations addressed to them. They 
 who hear the church continually repeating the words 
 " Saint Mary pray for us," must be led to believe 
 that the saint hears this address. Now if it be 
 firmly believed and taught, that the saints always
 
 SECT. iv. Invocation of Saints rightly discontinued. 291 
 
 hear invocations, a wide field is opened for the 
 spread of error and superstition. The refinements 
 of schoolmen, as to the mode by which a knowledge 
 of our prayers is said to be communicated to the 
 saints, cannot be intelligible to the capacities of the 
 ignorant and unlearned, nor will they be commu- 
 nicated to them. The majority of Christians are 
 therefore, by the custom of invoking the saints, 
 placed in peril of ascribing a natural intrinsic power, 
 little less than divine, to beings who, though invi- 
 sible to mankind, can hear all prayers addressed to 
 them in all parts of the world. This sentiment, 
 admitted by all to be erroneous and perilous in it- 
 self, gives encouragement and impulse to evils which 
 follow from another species of invocation addressed 
 to the saints. Bellarmine, a Romanist, affirms that 
 it is lawful to say, " St. Peter, have mercy upon me, 
 " save me, open to me the way to heaven ; grant 
 " me health of body, grant me patience, fortitude ," 
 &c. If we take such prayers in a literal sense, they 
 are heretical and blasphemous ; and as many of the 
 unlearned must necessarily take them in a literal 
 sense, the use of such prayers must lead many 
 persons into heresy and blasphemy. 
 
 Now, before the Reformation many prayers of 
 this kind were not only recited in private, but even 
 in the public offices of some churches ; and it would 
 
 " Est tamen notandum, item da mihi sanitatem corpo- 
 
 cum dicimus, non debere peti ris, da patientiam, da mihi for- 
 
 a Sanctis, nisi ut orent pro no- titudinem, &c. dummodo intcl- 
 
 bis, nos non agere de verbis, ligamus, salva me, et miserere 
 
 sed de sensu verbornm : nam mei orando pro me, da mihi 
 
 quantum ad verba, licet dicere : hoc et illud tuis precibus et 
 
 S. Petre miserere mei, salva meritis." BellarminusdeSanct. 
 
 me, aperi mihi aditum cceli : Beatit. lib. i. c. 17. 
 
 U 2
 
 292 The Litany. CHAP. n. 
 
 not have been sufficient to abolish these prayers, if 
 the invocation of saints to pray for us had been 
 retained. For when erroneous notions of the power 
 of saints had been engrafted on the mind of any 
 person, it would have been impossible to eradicate 
 them while the church continually supplied a ready 
 and popular argument in favour of the ubiquity and 
 universal intelligence of the saints by invoking 
 them. The church of England was therefore justi- 
 fied in omitting the invocation of saints in her litany. 
 First, because the litanies of all churches were de- 
 void of them for seven centuries. Secondly, because 
 they were unnecessary. Thirdly, because they were 
 imprudent. And, fourthly, because they originated 
 and promoted the danger of heresy and blasphemy. 
 And on the same grounds we affirm, that it is the 
 duty of all other churches to follow her example. 
 Those catholic fathers, who in the fourth century 
 invoked the saints, were too well instructed in the 
 Christian faith, either to believe positively that the 
 saints heard our prayers, or that they could aid us 
 in any way except by their own ; and they never 
 contemplated the dangers of heresy and blasphemy 
 into which this practice, originally intended for the 
 promotion of piety, has led many of the simple and 
 unlearned. 
 
 SECTION V. 
 
 THE LITANY. 
 
 O God the Father, of hea- Pater de coelis Deus, mise- 
 
 ven : have mercy upon us rere nobis. 
 miserable sinners. 
 
 O God the Son, Redeemer Fili redemptor mundi Deus, 
 
 of the world : have mercy upon miserere nobis. 
 us miserable sinners.
 
 SECT. V. 
 
 Originals of the English Litany. 
 
 293 
 
 O God the Holy Ghost, pro- 
 ceeding from the Father and 
 the Son : have mercy upon us 
 miserable sinners. 
 
 O holy, blessed, and glori- 
 ous Trinity, three persons and 
 one God : have mercy upon us 
 miserable sinners. 
 
 Remember not, Lord, our 
 offences, nor the offences of 
 our forefathers ; neither take 
 thou vengeance of our sins : 
 spare us good Lord, spare thy 
 people, whom thou hast re- 
 deemed with thy most pre- 
 cious blood, and be not angry 
 with us for ever. 
 
 Spare us, good Lord. 
 
 From all evil and mischief, 
 from sin, from the crafts and 
 assaults of the Devil : from thy 
 
 Spiritus Sancte Deus, mise- 
 rere nobis. 
 
 Sancta Trinitas unus Deus, 
 miserere nobisP. 
 
 Ne reminiscaris Domine de- 
 licta nostra vel parentum iios- 
 trorum ; neque vindictum su- 
 mas de peccatis nostris. Farce 
 Domine, parce populo tuo 
 quern redemisti precioso san- 
 guine tuo, ne in aeternum iras- 
 caris nobis ( 1. 
 
 Parce nobis Domine*. 
 
 Ab omni malo s A peccatis 
 nostris * Ab infestationibus 
 daemonumu a ventura ira v . 
 
 V Breviar. Sarisb. fol. 59. 
 pars hiemalis. These four in- 
 vocations have been used for 
 many centuries in the western 
 litanies ; they do not, however, 
 occur in the eastern. They 
 may be considered as a para- 
 phrase of the Kyrie eleeson, 
 Christe eleeson, Kyrie eleeson, 
 which have from the fifth or 
 sixth century being recited at 
 the beginning of the litany in 
 the west. In the east, the form 
 of Kyrie eleeson is much more 
 ancient. The oldest litany in 
 which I have found the words 
 used in the text, is that of the 
 Codex Chisii, printed by Bona, 
 Rer. Lit. Appendix, p. 558. 
 Martene de Antiq. Eccl. Rit. 
 
 lib. i. c. 4. art. 12. p. 551. 
 This MS. was written in the 
 tenth century. Bona, lib. i. 
 
 C. I 2. N. 4. 
 
 9 Breviar. Sarisb. fol. 59. 
 It was formerly used as an an- 
 them at the end of the peni- 
 tential psalms, which were fre- 
 quently repeated before the 
 litany. But I have seen an- 
 cient litanies, in which very 
 nearly this form was placed at 
 the beginning of the litany. 
 
 r Breviar. Sarisb. fol. 60. 
 
 s Brev. Sar. 60. Litania An- 
 glica Octavi Saeculi ap. Ma- 
 billon, Anal. torn. iii. p. 674. 
 
 1 Brev. Trajectens, fol. 72. 
 
 " Brev. Sar. 60. 
 
 v Brev. Eboraccns, fol. 263. 
 
 u 3
 
 294 
 
 The Litany. 
 
 CHAP. II. 
 
 wrath, and from everlasting 
 damnation, 
 
 Good Lord, deliver us. 
 
 From all blindness of heart ; 
 from pride, vain-glory, and 
 hypocrisy ; from envy, hatred, 
 and malice, and all uncharita- 
 bleness, 
 
 From fornication, and all 
 other deadly sin ; and from all 
 the deceits of the world, the 
 flesh, and the devil, 
 
 From lightning and tempest; 
 from plague, pestilence, and 
 famine ; from battle and mur- 
 der, and from sudden death, 
 
 From all sedition, privy con- 
 spiracy, and rebellion ; from 
 all false doctrine, heresy, and 
 schism ; from hardness of heart, 
 and contempt of thy Word and 
 Commandment, 
 
 By the mystery of thy holy 
 Incarnation ; by thy holy Na- 
 tivity and Circumcision; by thy 
 Baptism, Fasting, and Tempt- 
 ation, 
 
 By thine agony and bloody 
 Sweat ; by thy Cross and Pas- 
 sion ; by thy precious Death 
 and Burial ; by thy glorious 
 Resurrection and Ascension ; 
 and by the coming of the Holy 
 Ghost, 
 
 a damnatione perpetua w , 
 
 Libera nos Domine*. 
 A caecitate cordisY ; a peste 
 superbiee 2 ; ab appetitu inanis 
 glorias a ; ab ira et odio et 
 omni mala voluntate. 
 
 A spiritu fornicationis 1 *; a 
 carnalibus desideriis c ; ab insi- 
 diis diaboli. 
 
 A fulgure et tempestate d ; 
 ano AotyioO, Xt/ioi), /xa^aipar e ; a 
 subitanea et improvisa morte f . 
 
 Per mysterium sanctae Incar- 
 nationis tux ; per Nativitatem 
 tuam 5 per sanctam Circumci- 
 sionem tuam ; per Baptismum 
 tuum ; per jejunium tuum. 
 
 Per Crucem et Passionem 
 tuam ; per preciosam Mortem 
 tuam ; per gloriosam Resurrec- 
 tionem tuam ; per admirabilem 
 Ascensionem tuam ; per gra- 
 tiam Spiritus Sancti . 
 
 w Brev. Sarisb. 60. Mabil- 
 lon, p. 674. 
 
 * Brev. Sar. 60. Mabillon, 
 674. Brev. Ebor. 263. 
 
 7 Ibid. 
 
 z Brev. Ebor. fol. 263. 
 
 a Brev. Sar. fol. 60. 
 
 * Ibid. 
 
 c Brev. Ebor. fol. 263. 
 d Brev. Sar. fol. 60. 
 e Orationes Lucernarii apud 
 Goar, Rit. Grace, p. 42. 
 f Brev. Sar. fol. 60.
 
 SECT. V. 
 
 Originals of the English Litany. 
 
 295 
 
 In all time of our tribula- 
 tion ; in all time of our wealth ; 
 in the hour of death, and in 
 the day of judgment, 
 
 Good Lord, deliver us. 
 
 We sinners do beseech thee 
 to hear us, O Lord God ; and 
 that it may please thee to rule 
 and govern thy holy Church 
 universal in the right way ; 
 
 We beseech thee to hear us, 
 good Lord. 
 
 That it may please thee to 
 keep and strengthen in the true 
 worshipping of thee, in right- 
 eousness and holiness of life, 
 thy Servant N., our most gra- 
 cious King and Governor ; 
 
 That it may please thee to 
 rule his heart in thy faith, fear, 
 and love-, and that he may 
 evermore have affiance in thee, 
 and ever seek thy honour and 
 glory ; 
 
 That it may please thee to 
 be his defender and keeper, 
 giving him the victory over all 
 his enemies ; 
 
 That it may please thee to 
 bless and preserve our gracious 
 Queen N., and all the Royal 
 Family ; 
 
 In hora mortis succurre no- 
 bis Domine ; in die judicii, 
 
 Liber a nos DomineS. 
 Peccatores te rogamus audi 
 nos ; ut Ecclesiam tuam regere 
 et defensare digneris, 
 
 Te rogamus audi nos. 
 
 Ut Regi nostro et principi- 
 bus nostris pacem et veram 
 concordiam atque victoriam do- 
 nare digneris 11 ; ut Regem et 
 Episcopum nostrum conservare 
 digneris ; ut vitam et sanita- 
 tem eis dones 1 . 
 
 Ut Regi nostro .... victo 
 riam donare digneris k v 
 
 i' > xpdrovs, 
 aiiTeoi/ 1 . 
 
 Pro . . . famula tua N. Im- 
 peratrice m Ut . . . principibus 
 nostris pacem et veram con- 
 cordiam . . . donare digneris 11 . 
 
 s Brev. Sar. fol. 60. 
 
 fc Ibid. 
 
 1 Litania Anglicanae Eccle- 
 siae apud Mabillon. Analecta, 
 torn. iii. p. 675. 
 
 k Brev. Sar. fol. 60. 
 
 1 Goar, Rit. Grace. Orationes 
 Lucernaris, p. 4 1 . 
 
 m Missale Ambrosian. apud 
 Pamelii. Liturgic. torn. i. p.. 
 
 33i- 
 
 n Brev. Sar. fol. 60. 
 
 u 4
 
 296 
 
 The Litany. 
 
 CHAP. II. 
 
 That it may please thee to 
 illuminate all Bishops, Priests, 
 and Deacons, with true know- 
 ledge and understanding of thy 
 Word ; and that both by their 
 preaching and living they may 
 set it forth, and shew it ac- 
 cordingly ; 
 
 That it may please thee to 
 endue the Lords of the Coun- 
 cil, and all the Nobility, with 
 grace, wisdom, and under- 
 standing ; 
 
 That it may please thee to 
 bless and keep the Magistrates, 
 giving them grace to execute 
 justice, and to maintain truth ; 
 
 That it may please thee to 
 bless and keep all thy people ; 
 
 That it may please thee to 
 give to all nations unity, peace, 
 and concord ; 
 
 That it may please thee to 
 give us an heart to love and 
 dread thee, and diligently to 
 live after thy commandments ; 
 
 That it may please thee to 
 give to all thy people increase 
 of grace to hear meekly thy 
 Word, and to receive it with 
 pure affection, and to bring 
 forth the fruits of the Spirit ; 
 
 Ut Episcopum nostrum et 
 Praelatos nostros, et nos con- 
 gregationes illis commissas, in 
 tuo sancto servitio conservare 
 digneris vnep TU>V irpf<rjBvTf- 
 pa>v T]fj.>v 8fT)6a>fjLfv virtp Tracrrjs 
 TTJS fv Xptcrrw 
 
 row ev<re/3e(rTaT<Bi/ /cat 
 
 TOS TOV iraXariov, KOI TOV 
 TreSoti avrSw, TOV Kvpiov 
 
 Omnibus judicibus et cuncto 
 exercitui . . . vita et victoria 1 ". 
 
 Ut cunctum populum Chris- 
 tianum precioso sanguine tuo 
 redemptum conservare digne- 
 ris 8 . 
 
 Ut populo Christiano pacem 
 et unitatem largiri digneris 4 
 virep Tr)s elprjvrjs Kai TTJS eicrra- 
 6f Las rov Koer/iou . . . der)6>pfv ll . 
 
 Ut gratiam Sancti Spiritus 
 cordibus nostris clementer in- 
 fundere digneris v . 
 
 Brev. Herefordens. 
 
 P Apost. Const. lib.viii. c. 1 1. 
 
 <1 Goar, Rituale Graec. p. 65. 
 
 r Laudes Ecclesiae Suessio- 
 nensis, from a MS. seven hun- 
 dred years old. Martene de 
 
 Antiq. Eccl. Rit. torn. i. p. 365. 
 
 8 Brev. Sar. fol. 60. 
 
 * Litania Anglica Mabillon. 
 Analecta, p. 675. 
 
 " Apost. Const, lib. viii. c. 1 1 . 
 
 v Menard. noteeinSacr.Gre-
 
 SECT. V. 
 
 Originals of the English Litany. 
 
 297 
 
 That it may please thee to 
 bring into the way of truth all 
 such as have 'erred, and are 
 deceived ; 
 
 That it may please thee to 
 strengthen such as do stand ; 
 and to comfort and help the 
 weak-hearted ; and to raise up 
 them that fall ; and finally to 
 beat down Satan under our 
 feet ; 
 
 That it may please thee to 
 succour, help, and comfort, all 
 that are in danger, necessity, 
 and tribulation 5 
 
 That it may please thee to 
 preserve all that travel by land 
 or by water, all women labour- 
 ing of child, all sick persons, 
 and young children ; and to 
 shew thy pity upon all prison- 
 ers'and^ca'ptives ; 
 
 That it may please thee to 
 defend, and provide for, the 
 fatherless children, and widows, 
 and all that are desolate and 
 oppressed ; 
 
 That it may please thee to 
 have mercy upon all men ; 
 
 That it may please thee to 
 forgive our enemies, persecut- 
 ors, and slanderers, and to turn 
 their hearts ; 
 
 Ut errantes ad viam salutis 
 reducas w . 
 
 Stantes confirma conforta 
 pusillanimes lapsos erige x 
 rbv "Saravav KOI iracrav avrov TTJV 
 fVfpyeiav KOI Trovrjpiav crvvrpityov 
 VTTO rovs ir68as fip-ci 
 
 TOVS ev vdyicais 
 
 Yirep ir\(6vT(i>v KOI 68onropovv- 
 
 ra>v fT]a>iJ.(v imep T>V v ppa>- 
 ori'a feTaofjLev<av d8f\(f)>v rjp.au> 
 8cT)d>iJ.fv T>V iT/Triav rrjs (KK\T)- 
 <rias p,vr)pov(v<rci>[j.(v a Ut mise- 
 rias pauperum et captivorum 
 intueri et relevare digneris b . 
 'Yrrep XtP^" Tf * ea ' op<pav>v 
 
 8tT)6>[l:(V C . 
 
 ep e \6p5nv KOI ni<rovvra>v ij- 
 virt r>v 
 
 rtav Tjfjias 8ia TO ovofta rov Kvpiov 
 v' OTTQJJ 6 K.vpios TTpavvas 
 
 gorii, p. 157. from a litany a 
 thousand years old. 
 
 w Litania Lugdunensis Ec- 
 clesiae, from a MS. six hun- 
 dred years old. Martene de 
 Antiq. Eccl. Discipl. in Div. 
 Officiis, p. 521. 
 
 * LiturgiaCyrilli Ronatidot. 
 
 Liturp. Oriental, torn. i. p. 45. 
 Marci, p. 153. 
 
 7 Liturgia Marci Renaudot, 
 p. 152. 
 
 z Ibid. p. 153. 
 
 a Apost. Const, lib. viii.c. 1 1. 
 
 b Brev. Sar. fol. 60. 
 
 c Apost. Const, as before.
 
 298 
 
 The Litany. 
 
 CHAP. II. 
 
 That it may please thee to 
 give and preserve to our use 
 the kindly fruits of the earth, 
 so as in due time we may en- 
 joy them ; 
 
 That it may please thee to 
 give us true repentance; to 
 forgive us all our sins, negli- 
 gences, and ignorances ; and 
 to endue us with the grace of 
 thy Holy Spirit, to amend our 
 lives according to thy holy 
 Word; 
 
 We beseech thee to hear us, 
 good Lord. 
 
 Son of God, we beseech thee 
 to hear us. 
 
 O Lamb of God, that takest 
 away the sins of the world ; 
 
 Grant us thy peace. 
 
 O Lamb of God, that takest 
 away the sins of the world ; 
 
 Have mercy upon us. 
 
 O Christ, hear us. 
 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 
 Lord, have mercy upon us. 
 
 Our Father, which art in 
 heaven, &c. 
 
 TOV dvfjLov avTa>v 8ia(TK(8d<ri] TQV 
 K.a.6* fjfj,S)v opyrjv". 
 
 Ut fructus terrae dare et 
 conservare digneris 6 . 
 
 Ut nobis veram poenitentiam 
 concedas agere f Ut remissio- 
 nem omnium peccatorum nos- 
 trorum nobis donare dignerisg 
 Ut gratiam Sancti Spiritus 
 cordibus nostris infundere dig* 
 neris ut locum pcenitentiae 
 nobis concedas h , 
 
 Te rogamus audi nos 1 . 
 
 Fili Dei te rogamus audi 
 nosJ. 
 
 Agnus Dei qui tollis peccata 
 mundi, exaudi nos Domine. 
 
 Agnus Dei qui tollis peccata 
 mundi miserere nobis. 
 
 Christe audi nos. 
 Kyrie eleison. 
 Christe eleison. 
 Kyrie eleison k . 
 Pater noster, qui es in cce- 
 lis, &C. 1 
 
 d Apost. Const, as before. 
 
 e Brev. Sar. fol. 60. 
 
 f Litan. Angl. Mabillon, p. 
 676. 
 
 & Brev. Ebor. fol. 263. 
 
 h Bona, Rer. Lit. p. 564. 
 from the Codex Chisii of the 
 tenth century. 
 
 ' Brev. Sar. 60. Brev. Ebor, 
 
 Herefordens, &c. &c. Menard 
 conjectures, that the words 
 " audi nos" did not form part 
 of the response originally; see 
 notas in Gregor. Sacr. p. 157, 
 158. 
 
 J Brev. Sar. fol. 60. Mabil- 
 lon, p. 676. 
 
 k Ibid. 1 Ibid.
 
 SECT. V. 
 
 Originals of the English Litany, 
 
 299 
 
 O Lord, deal not with us 
 after our sins. 
 
 Neither reward us after our 
 iniquities. 
 
 O God, merciful Father, that 
 despisest not the sighing of a 
 contrite heart, nor the desire 
 of such as be sorrowful ; Mer- 
 cifully assist our prayers that 
 we make before thee in all our 
 troubles and adversities, when- 
 soever they oppress us ; and 
 graciously hear us, that those 
 evils, which the craft and sub- 
 tilty of the Devil or man work- 
 eth against us, be brought to 
 nought ; and by the providence 
 of thy goodness they may be 
 dispersed ; that we thy ser- 
 vants, being hurt by no per- 
 secutions, may evermore give 
 thanks unto thee in thy holy 
 Church ; through Jesus Christ 
 our Lord. 
 
 O Lord, arise, help us, and 
 deliver us for thy Name's sake. 
 
 O God, we have heard with 
 our ears, and our Fathers have 
 declared unto us, the noble 
 works that thou didst in their 
 days, and in the old time be- 
 fore them. 
 
 Lord, arise, help us, and 
 deliver us for thine honour. 
 
 Domine non secundum pec- 
 cata nostra facias nobis. 
 
 Neque secuiidum iniquitates 
 nostras retribuas nobis m . 
 
 Deus qui contritorum non 
 despicis gemitum, et moeren- 
 tium non spernis affectum; ad- 
 esto precibus nostris quas pie- 
 tati tuae pro tribulatione nostra 
 offerimus, implorantes ut nos 
 clementer respicies, et solito 
 pietatis tuae intuitu tribuas., ut 
 quicquid contra nos diabolicae 
 fraudes atque hurnanae moliun- 
 tur adversitates, ad nihilum re- 
 digas, et consilio misericordiae 
 tuae allidas, quatenus nullis ad- 
 versitatibus laesi, sed ab omni 
 tribulatione et angustia libe- 
 rati, gratias tibi in Ecclesia 
 referamus consolati. Per". 
 
 Exurge Domine adjuva nos 
 et libera nos propter nomen 
 tuum. Alleluia. 
 
 Deus auribus nostris audivi- 
 mus patresque nostri annun- 
 ciaverunt nobis, opus quod 
 operatus es in diebus eorum, 
 et in diebus antiquis. 
 
 Exurge Domine adjuva nos 
 et libera nos propter nomen 
 tuum. Alleluia. 
 
 m Brev. Sar. fol. 60. Brev. 
 Ebor. fol. 263. 
 
 n Miss. Sarisb. Commune, 
 fol. xxi. Missa de tribulatione 
 
 cordis. Miss. Leofr. Exon. E- 
 piscopi. Missa Illyrici Bona, 
 Rer. Lit. p. 538.
 
 300 
 
 The Litany. 
 
 CHAP. II. 
 
 Glory be to the Father, and 
 to the Son : and to the Holy 
 Ghost ; 
 
 As it was in the beginning, 
 is non>, and ever shallbe : world 
 without end. Amen. 
 
 From our enemies defend 
 us, O Christ. 
 
 Graciously look upon our af- 
 flictions. 
 
 Pitifully -behold the sorrows 
 of our hearts. 
 
 Mercifully forgive the sins 
 of thy people. 
 
 Favourably with mercy hear 
 our prayers. 
 
 Son of David, have mercy 
 upon tis. 
 
 Both now and ever vouch- 
 safe to hear us, O Christ. 
 
 Graciously hear us, OChrist ; 
 graciously hear us, Lord 
 Christ. 
 
 O Lord, let thy mercy be 
 shewed upon us ; 
 
 As we do put our trust in 
 thee. 
 
 We humbly beseech thee, 
 O Father, mercifully to look 
 upon our infirmities ; and for 
 the Glory of thy Name turn 
 from us all those evils that we 
 most righteously have deserv- 
 ed ; and grant, that in all our 
 
 Gloria Patri, et Filio, et 
 Spiritui Sancto. 
 
 Sicut erat in principio, et 
 nunc, et semper, et in saecula 
 saeculorum. Amen". 
 
 Ab inimicis nostris defende 
 nos Christe. 
 
 Afflictionem nostram benig- 
 nus vide. 
 
 Dolorem cordis nostri re- 
 spice clemens. 
 
 Peccata populi tui pius in- 
 dulge. 
 
 Orationes nostras pius ex- 
 audi. 
 
 Fill Dei vivi miserere nobis. 
 
 Hie et in perpetuum nos 
 custodire digneris Christe. 
 
 Exaudi nos Christe, exaudi 
 exaudi nos Christe P. 
 
 Fiat misericordia tua Do- 
 mine super nos. 
 
 Quemadmodum speravimus 
 in teq. 
 
 Infirmitatem nostram quse- 
 sumus Domine propitius re- 
 spice, et mala omnia quae juste 
 meremur, omnium Sanctorum 
 tuorum intercessionibus averte. 
 Per Christum Dominum r . 
 
 This was chanted at the 
 beginning of the litany, on the 
 second day of rogations, in 
 the church of Salisbury. See 
 Processionale Sarisb. fol. 99. 
 Antwerp. 1525. 
 
 P Processionale Sarisb. fol. 
 
 113. This was said in the li- 
 tany on St. Mark's day. 
 
 q Anglo-Saxon Office for 
 prime, in Hickes's Letters. 
 
 r Processionale Sarisb. fol. 
 114.
 
 SECT. vi. Prayers an several occasions. 301 
 
 troubles we may put our whole 
 trust and confidence in thy 
 mercy, and evermore serve thee 
 in holiness and pureness of liv- 
 ing, to thy honour and glory ; 
 through our only Mediator and 
 Advocate, Jesus Christ our 
 Lord. Amen. 
 
 Almighty God, who hast 
 given us grace at this time 
 with one accord, &c. 
 
 The grace of our Lord Jesus 
 Christ, and the love of God, 
 &c.s 
 
 SECTION VI. 
 
 PRAYERS AND THANKSGIVINGS UPON SEVERAL OCCASIONS. 
 
 In speaking of the litany, I have already noticed 
 the antiquity and propriety of making special prayers 
 and supplications, and of returning due thanks to 
 God on occasions of peculiar importance. The 
 prayers which I proceed to consider, are those 
 which the church of this empire appoints for seve- 
 ral occasions, and which are directed to be said be- 
 fore the two final prayers of the litany, or of morn- 
 ing and evening prayer. When processions were 
 customary in this church, such collects as those 
 which we use were repeated, as now, at the end of 
 the litany 1 ; this position is therefore of considerable 
 antiquity. The church of Constantinople has from 
 time immemorial adopted a similar custom, as we 
 may see in the Greek Euchologium, where the pre- 
 catory anthems and prayers for particular occasions. 
 
 9 See the end of morning 168. " Cum Letania et Col- 
 and evening prayer. lecta." 
 
 * Processionale Sarish. fol.
 
 302 
 
 The Litany. 
 
 CHAP. II. 
 
 are directed to be repeated after the general office 
 for the litany 11 . I now proceed to notice the dif- 
 ferent formularies of this nature which occur in the 
 English ritual. 
 
 For Rain. 
 
 This prayer, (with the exception of its introduc- 
 tion,) and the next also, bear some resemblance to 
 those which occur in Gregory's sacramentary on 
 similar occasions, and which had been used in Eng- 
 land from a period of remote antiquity. 
 
 O God, heavenly Father, 
 who by thy Son Jesus Christ 
 hast promised to all them that 
 seek thy kingdom, and the 
 righteousness thereof, all things 
 necessary to their bodily sus- 
 tenance ; Send us, we beseech 
 thee, in this our necessity, such 
 moderate rain and showers, 
 that we may receive the fruits 
 of the earth to our comfort, 
 and to thy honour ; through 
 Jesus Christ our Lord. Amen. 
 
 Deus in quo vivimus move- 
 mur et sumus, pluviam nobis 
 tribue congruentem, ut prae- 
 sentibus subsidiis sufficienter 
 adjuti, sempiterna fiducialius 
 appetamus. Per Dominum v , 
 
 O Almighty Lord God 
 
 We humbly beseech thee, that 
 although we for our iniquities 
 have worthily deserved a plague 
 
 of rain and waters, yet upon 
 our true repentance thou wilt 
 send us such weather, as that 
 
 For Fair Weather. 
 
 Ad te nos Domine claman- 
 tes exaudi, et ae'ris serenitatem 
 nobis tribue supplicantibus, ut 
 qui juste pro peccatis nostris 
 affligimur, misericordia tua 
 
 praeveniente clementiam senti- 
 amus. Per Dominum w . 
 
 u Goar, Rituale Graecum, 
 p. 766, 771, &c. 
 
 v Menard. Sacramentar.Gre- 
 gorii, p. 221. Missale Sarisb. 
 fol. 22. Commune. Missale 
 
 MS. Leofric. fol. 229. 
 
 w Sacr. Gregorii, p. 222. 
 Miss. Sar. fol. 22. MS. Leofr. 
 229.
 
 SECT. VI. 
 
 Prayers on several occasions. 
 
 303 
 
 we may receive the fruits of 
 the earth in due season ; and 
 learn both by thy punishment 
 to amend our lives, and for 
 thy clemency to give thee 
 praise and glory, through Je- 
 sus Christ our Lord, Amen. 
 
 In the time of Dearth and Famine. 
 
 These prayers are not unlike those used in the 
 church of Constantinople on occasions of drought 
 and famine. 
 
 O God, heavenly Father, 
 whose gift it is, that the rain 
 doth fall, the earth is fruitful, 
 beasts increase, and fishes do 
 multiply ; Behold, we beseech 
 thee, the afflictions of thy peo- 
 
 Kvpie 6 6e6s 6 iravroKparctp 6 
 dvdycav ve<pe\as ' eV^arou TTJS 
 yfjs, 6 darpairas tls vtrbv irr : 7roir}- 
 KO>S crov 8e6p,fda Kal <re lu 
 /uei> f'^o/xoAoyou/iei/oi ras 
 fl[*<0>v, KOI alTOvp.fvoi TO trapd crov 
 pie ; and grant that the scare- ir\ovcnov eXeos (gdyaye f]fuv ap- 
 
 ity and dearth, which we do 
 now most-justly suffer for our 
 iniquity, may through thy 
 goodness be mercifully turned 
 into cheapness and plenty ; 
 for the love of Jesus Christ 
 our Lord, to whom with thee 
 and the Holy Ghost be all ho- 
 nour and glory, now and for 
 ever. Amen. 
 
 O God, merciful Father, 
 who, in the time of Elisha the 
 prophet, didst suddenly in Sa- 
 maria turn great scarcity and 
 dearth into plenty and cheap- 
 ness ; Have mercy upon us, 
 
 TOV fls Ppcacriv, KO 
 KTTjVfcri. irpoo-o't^ai TO.S 
 iravrbs TOV Xaov crov, Kal 
 <rr) TOVS o-TT)vayp.ovs TG>V 
 p.f] TW 8vp,(p crov they{;T]S 
 p.T)8f Trj opyfj crov TTtuStvcr?; 
 p.Tjo'f 8ia(f)dfipr)s Xt/iw Kal Styei 
 TOV \dov crov Kal croi TTJV 86av 
 avanefjnrofj,fVj T<a HaTpl, Kal TW 
 Yi'<5, Kal roi 'A-yicp IIvfvpMTi' vvv 
 Kal del, Kal fls rov? alcavas TO>V 
 
 Ae'cTTrora Kvpte 6 Qfbs f)p-<H>v, 6 
 8ta TOV irpbs ere fj\ov 
 'HXi'ov TOV $ecrj3iYov, Kal TOV 
 Kaipbv TJJ yrj irtp.ir6p.tvov i 
 tirHTXtOfjvai Kf\tvcras, etra 
 8ta TTJS avTov iKtcrias Sf. 
 
 Goar, Rituale Grsec. p. 777.
 
 304 
 
 The Litany. 
 
 opov avrfj xaptcra/jifvos' UVTOS 
 TO. TTfTr\rjfjip.f\rjp.fva TJ/JU.V 
 
 that we, who are now for our 
 sins punished with like ad- 
 versity, may likewise find a 7rapi8>v evcppavov TO 
 seasonable relief; Increase the TTJS yys 8ia TOVS TTTCOXOVS TOV XaoC 
 fruits of the earth by thy hea- <rov, KOI TO. oXXa Traira' K.r.X.Y 
 venly benediction through 
 Jesus Christ our Lord. Amen. 
 
 In time of War and Tumults. 
 
 This collect seems to resemble one which occurs 
 in the ancient English offices and in the sacrament- 
 ary of Gregory. 
 
 O Almighty God, King of 
 kings, and Governor of all 
 things, whose power no crea- 
 ture is able to resist, to whom 
 it belongeth justly to punish 
 sinners, and to be merciful to 
 them that repent ; Save and 
 deliver us, we humbly beseech 
 thee, from the hands of our 
 enemies ; that we, being 
 armed with thy defence, may 
 be preserved evermore from 
 all perils, to glorify thee, who 
 art the only giver of all vic- 
 tory; through the merits of 
 thy only Son, Jesus Christ our 
 Lord. Amen. 
 
 Deus, regnorum omnium, 
 regumque dominator, qui nos 
 et percutiendo sanas, et ig- 
 noscendo conservas, praetende 
 nobis misericordiam tuam, ut 
 tranquillitate pacis, tua potes- 
 tate firmata, ad remedia cor- 
 rectionis utamur. Per 2 . 
 
 In time of Plague or Sickness. 
 
 This collect does not resemble in its allusions any 
 that I have met in the offices of the Greek or Latin 
 churches, though many prayers on a similar occa- 
 sion are to be found a . 
 
 7 Goar, Rituale Graec. p. 
 776. 
 
 * Sacr. Gregorii, p. 214. 
 
 Miss. Sar. fol. 23. 
 
 a Sacr. Gregorii, p. 218, &c. 
 Goar, Hit. Grsec. p. 792, &c.
 
 SECT. vi. Prayers on several occasions. 305 
 
 For Ember Weeks. 
 
 These collects are, I apprehend, peculiar to the 
 English ritual. 
 
 A Prayer that may be said after any of the former. 
 
 This collect occurs in the sacramentaiy of Gre- 
 gory, and in the most ancient monuments of the 
 English offices. 
 
 O God, whose nature and Deus cui proprium est mi- 
 
 property is ever to have mercy sereri semper et parcere, sus- 
 
 and to forgive, receive our cipe deprecationem nostram : 
 
 humble petitions ; and though et quos delictorum catena con- 
 
 we be tied and bound with the stringit, miseratio tuae pieta- 
 
 chain of our sins, yet let the tis absolvat. Per Dominum 
 
 pitifulness of thy great mercy nostrum b . 
 loose us ; for the honour of 
 Jesus Christ, our Mediator and 
 Advocate. Amen. 
 
 A Prayer for the High Court of Parliament, to be read 
 during their Session. 
 
 Such a prayer as this of course cannot be expected 
 to have occurred in any of the primitive offices, but 
 it is perfectly consistent with the practice of the ca- 
 tholic church, which has ever obeyed the apostolic 
 precept of praying for kings, and for all that are in 
 authority. The appellation of "most religious and 
 " gracious king" corresponds with those high titles 
 of respect and veneration which the primitive church 
 gave to the Christian emperors and kings ; thus in 
 the liturgy of Basil it is said, Mv 
 
 Kvpie 7ra<T>75 apxys KOI e^oucr/a?, KOI TWV fv 7raXctT/<w 
 ane\(f)u>v ^/ACOI/, Kai Trai/ro? TOV <TTpaTO7re$ov c . 
 
 b Sacr. Greg. p. 204. MS. c Liturgia Basilii Goar, Ri- 
 
 Leofric. fol. 325.Brev. Sarisb. tuale Grace, p. 171. 
 fol. 6 1. 
 
 VOL. I. X
 
 306 The Litany. CHAP. n. 
 
 A Prayer for all Conditions of Men, to be used at such 
 times when tJie Litany is not appointed to be said. 
 
 This excellent prayer is not unlike the " Orationes 
 " generales" which are found in the ancient monu- 
 ments of the English church d , and which, like this, 
 comprise petitions for all estates of men. The like- 
 ness is not however sufficiently strong to induce me 
 to occupy space by transcribing the formularies 
 alluded to. 
 
 THANKSGIVINGS. 
 
 A General Thanksgiving. 
 
 This excellent prayer does not seem to have been 
 derived in any way from the ancient offices of the 
 English church, nor from any other western formu- 
 laries. A prayer however, at the beginning of the 
 very ancient Coptic liturgy of Basil, seems to bear 
 some resemblance to it. 
 
 Almighty God, Father of all Domine Deus omnipotens, 
 
 mercies, we thine unworthy Pater Domini Dei et Salvatoris 
 
 servants do give thee most nostri Jesu Christi, gratias 
 
 humble and hearty thanks for agimus de omnibus et propter 
 
 all thy goodness and loving- omnia, et in omnibus, quia 
 
 kindness to us, and to all men. protexisti nos, adjuvasti nos, 
 
 We bless thee for our crea- eonservasti nos, suscepisti nos 
 
 tion, preservation, and all the ad te, et misertus es nostri ; 
 
 blessings of this life ; but auxilium dedisti nobis, et ad 
 
 above all, for thine inestimable hanc horam perduxisti. Ea 
 
 love in the redemption of the propter petimus et obsecramus 
 
 world by our Lord Jesus Christ; bonitatem tuam, 6 amator ho- 
 
 for the means of grace, and minum,ut concedas nobis hunc 
 
 for the hope of glory. And, diem sanctum, et omnes dies 
 
 we beseech thee, give us that vitae nostrae in pace cum ti- 
 
 due sense of all thy mercies, more tuo transigere per gra- 
 
 rt Miss. Sar. Commune, fol. 34, &c. MS. Leofric. fol. 236, 262.
 
 SECT. VI. 
 
 Thanksgivings . 
 
 307 
 
 that our hearts may be un- 
 feignedly thankful, and that 
 we may shew forth thy praise, 
 not only with our lips, but in 
 our lives; by giving up our- 
 selves to thy service, and by 
 walking before thee in holi- 
 ness and righteousness all our 
 days ; through Jesus Christ 
 our Lord, to whom with thee 
 and the Holy Ghost be all ho- 
 nour and glory, world without 
 end. Amen. 
 
 tiam et misericordiam, amo- 
 remque erga homines Filii tui 
 unigeniti, Domini Dei et Sal- 
 vatoris nostri Jesu Christi, per 
 quern tibi debetur honor, glo- 
 ria, et imperium, cum ipso et 
 Spiritu Sancto viviticante, tibi- 
 que consubstantiali, nunc et 
 semper et in omnia saecula 
 saeculorum. Amen e . 
 
 Occasional Thanksgivings. 
 
 The English ritual, I believe, is the only one 
 which contains special thanksgivings for the mercies 
 of God, others having confined themselves to gene- 
 ral expressions of gratitude on all such occasions. 
 It has therefore, in the present ca.se, improved on 
 the ancient customs of the Christian church, instead 
 of being in any way inconsistent with them. 
 
 Liturgia Basilii Coptice Renaudot, Liturg. Oriental, torn. i. 
 
 p. 2. 
 
 x 2
 
 308 Collects, Epistles, and Gospels. CHAP. in. 
 
 CHAPTER III. 
 COLLECTS, EPISTLES, AND GOSPELS. 
 
 T3EFORE I proceed to ascertain the antiquity of 
 this portion of our ritual, I would observe, that 
 the collects, and the lessons which we now call Epi- 
 stles and Gospels, were originally recited from two 
 books, the former entitled the Sacramentary, the 
 latter the Lectionary. These two books, with a third 
 called Antiphonary, contained the whole service for 
 the Eucharist. The Sacramentary comprised the 
 collects arid the canon or prayers that never varied 3 . 
 The Lectionary consisted of lessons from the Old 
 and New Testaments, corresponding to our Law, 
 Epistles, and Gospels b : and the Antiphonary sup- 
 plied the anthems or verses for the beginning of the 
 communion, the offertory, &c. c About the eleventh 
 or twelfth century it was found convenient generally 
 to unite these three books, and the volume obtained 
 the name of the Complete or Plenary Missal, or 
 Book of Miss<e d . Of this description were almost all 
 
 a See Zaccaria, Bibliotheca tarium," or " Evangeliarium." 
 
 Ritualis, torn. i. p. 39, &c. See Zaccaria, p. 35 39. 
 
 b The Lectionary, sometimes c The Antiphonary was often 
 
 called "Comes," or "Liber called " Graduale," because 
 
 Comitis," often contained the some of the anthems were 
 
 Gospels as well as the other chanted on the steps (gradus) 
 
 lessons ; but generally the Gos- of the ambon, or pulpit. Zac- 
 
 pels were read from a separate caria, p. 28, &c. 
 volume, entitled, " Evangelis- d Zaccaria, p. 49, 50.
 
 CHAP. HI. Antiquity of Collects. 309 
 
 the liturgical books of the western churches, and 
 the arrangement is still preserved in our own. 
 
 The eastern churches have no sacramentaries, 
 because they do not employ different prefaces and 
 collects for different days, but make use of several 
 liturgies, each of which is appropriated to a particu- 
 lar season of the year. The lessons and anthems 
 are by them recited from distinct lectionaries and 
 anthem books 6 . 
 
 COLLECTS. 
 
 The origin of collects, or prayers read before or 
 between the lessons during the celebration of the 
 liturgy, is involved in obscurity. Such prayers have 
 certainly been used in all the western churches from 
 a remote period ; for we not only find them in the 
 earliest monuments of the Roman liturgy, and of all 
 which adopted that rite, but even in those of Gaul 
 and Spain. None such occur in the ancient litur- 
 gies of Jerusalem, Antioch, Caesarea, or Constantino- 
 ple ; but they appear in the same position as in the 
 western liturgies in that of the Monophysites of 
 Alexandria f ; and we conclude that they must have 
 been used in the Alexandrian liturgy prior to the 
 council of Chalcedon, A. D. 451. because the liturgy 
 of the orthodox of that church gives plain signs of 
 having been altered from one resembling in this 
 respect that of the Monophysites^ ; and such resem- 
 blance must have been caused by the derivation of 
 both from a common original, before their total 
 
 e See Zaccaria, p. 1 7, 1 8. f Liturgia Basilii Copt. Re- 
 Cave's second Dissertation, at naudot, Lityrg. Oriental, torn, 
 the end of his " Historia Lite- i. p. 2 8. 
 raria," contains an account of e Liturgia Marci, ibiil. p. 
 all the ritual books of the Greek 131 137. 
 church, in alphabetical order. 
 
 x 3
 
 310 Collects, Epistles, and Gospels. CHAP. in. 
 
 separation at that time. We have also Cassian's 
 testimony that collects were recited in his time, 
 amongst the psalms and lessons of morning and 
 evening prayer, by the Egyptians h : and Athana- 
 sius, in more than one place, seems plainly to allude 
 to the existence of the same practice in his time, or 
 early in the fourth century 5 . There is therefore a 
 high degree of probability that the collects of the 
 Alexandrian liturgy are of great antiquity. The 
 use of collects is certainly very ancient in the west, 
 but they probably cannot be traced so far as those of 
 Alexandria. The latter indeed look much as if they 
 were the models on which those of Rome and other 
 western churches were formed ; and if I were to 
 hazard a conjecture on the origin of collects, I 
 should say that they were introduced from Alexan- 
 dria. We know certainly that the eastern Chris- 
 tians at an early period devised many improvements 
 in the mode of celebrating divine service, which did 
 not occur to the less lively and inventive imagina- 
 tions of their brethren in the west ; and that the 
 latter were accustomed to imitate the former in their 
 rites and ceremonies J. A time came, however, when 
 
 h Cassian. Instit. lib. ii. c. 5, eastern churches. " Constituit 
 
 6, &c. synodus ut per omnes eccle- 
 
 i See the passages quoted sias Hispanise et Gallicise, se- 
 
 above in chap. i. part i. . 16. cundum formam orientalium 
 
 j Thus the custom of alter- ecclesiarum, concilii Constan- 
 
 nate chanting, according to tinopolitani, hoc est 150 epi- 
 
 which the choir were divided scoporum, symbolum fidei de- 
 
 into two parts, who sang al- cantetur." Concil. iii. Toletan. 
 
 ternately, was brought from can. 2. This custom was fol- 
 
 the east by Ambrose, accord- lowed afterwards at Rome, 
 
 ing to Paulinus and Augustine. Bona, Rer. Lit. lib. ii. c. 8. 
 
 The council of Toledo, A. D. p. 387. The form Kyrie elec- 
 
 589, introduced the Constan- son was evidently derived from 
 
 tinopolitan Creed into the Ii- the east, and the council of 
 
 turgy, in accordance with the Vaison, directing it to be used,
 
 CHAP. in. Antiquity of Collects. 311 
 
 the tide of invention turned, arid innumerable addi- 
 tions and alterations began to be originated in the 
 west, while the eastern rites continued with little 
 variation from age to age. 
 
 It has been thought that the collects originally 
 did not vary with each celebration of the liturgy, 
 but were always the same ; and the office for Good 
 Friday, or Parasceve in the ancient Roman sacra- 
 mentary, where there are several collects for the 
 clergy, people, heretics, Jews, infidels k , &c. has been 
 pointed out as a relic of the primitive custom. Au- 
 gustine seems to allude to some such custom in his 
 epistle to Vitalis of Carthage, who affirmed that we 
 ought not to pray for unbelievers. " Employ thy 
 " disputations against the prayers of the church ; and 
 " when thou hearest the priest of God at the altar 
 " exhorting the people to pray for the unbelieving, 
 " that God may convert them to the faith ; and for 
 " the catechumens, that he may breathe into them a 
 " desire for regeneration ; and for the faithful, that 
 " by his grace they may persevere in that which they 
 " have begun to be, then ridicule the pious words 1 ." 
 
 refers to the custom of the k Menard. Sacram. Gregorii 
 
 cast. Concil. ii. Vasens. can. 3. p. 61, &c. 
 Litanies and processions were 1 " Exerce contra orationes 
 
 also introduced from the east, ecclesiae disputationes tuas, et 
 
 Gregory the Great certainly quando audis sacerdotem Dei 
 
 imitated the liturgy of Con- ad altare exhortantem populum 
 
 stantinople in placing the Dei orare pro incredulis, ut eos 
 
 Lord's Prayer immediately af- Detis convertat ad lidem ; et 
 
 ter the Roman canon ; and pro catechumenis, ut eis desi- 
 
 the circumstance gave great derium regenerationis inspiret; 
 
 offence to some who were et pro fidelibus, ut in eo quod 
 
 zealous for the superiority of esse coeperunt, ejtis munere 
 
 the see of Rome above that of perseverent, subsanna pias vo- 
 
 Constantinople. Gregorii Mag. ces." August. Epist. ad Vita- 
 
 Epist. lib. ix. Epist. 1 2. p. 940. 1cm Carthag. 
 torn. ii. oper. edit. Benedictin. 
 
 X4
 
 312 Collects^ Epistles, and Gospels. CHAP. m. 
 
 Ccelestinus of Rome, about the same time, speaks of 
 prayers resembling those mentioned by Augustine. 
 The ancient Leonian sacramentary, used in the 
 Roman church in the fifth century, contains several 
 collects for each feast, sometimes four or five ; and 
 the Irish sacramentary, originally derived from the 
 Roman, contained several collects for different estates 
 of men, which did not vary". It is so difficult, how- 
 ever, to reconcile the idea of the invariableness of 
 collects with the directions of the African church in 
 the fourth and fifth centuries, which prohibited the 
 use of collects, &c. that were not approved by com- 
 petent authority , evidently permitting any new 
 collects that should be so approved ; arid with the 
 variety of collects seen in the most ancient sacra- 
 mentaries of Rome, Milan, &c. that I am inclined to 
 think the variation of collects has been customary 
 in the west from a most remote period ; arid the 
 words of Augustine and Coelestinus probably relate 
 to some peculiar offices. 
 
 I now proceed to consider the antiquity of those 
 individual collects which are found in the English 
 
 m Coelestinus in Epistola ad tur." Labbe, Concilia, torn. ii. 
 
 Galliar. episcopos de gratia p. 1117. See also Concil. Af- 
 
 Dei pro Prospero et Hilario, rican. can. 70. Labbe, torn. 
 
 c. ii. ii. p. 1662. " Preces" here 
 
 n See Dissertation on Litur- mean collects, " praefationes" 
 
 gies, section xi. prefaces ; " commendationes" 
 
 Deprecibus ad altar edicen- refer to the part after " hanc 
 
 dis canon ciii. " Placuit etiam igitur/' in the canon of the an- 
 
 hoc, ut preces quae probatae cient Roman liturgy, which 
 
 fuerint in concilio, sive praefa- was often varied on special oc- 
 
 tiones, sive commendationes, casions, Bona, Rer. Lit. p. 438. 
 
 seu manus impositiones, ab " Maims impositiones" signi- 
 
 omnibus celebrentur, nee alise fied the long benedictions be- 
 
 omnino contra fidem praeferan- fore communion. See Bona, 
 
 tur, sed quaecumque a pruden- Rer. Lit. p. 465, &c. 
 tioribus fuerint collect* dican-
 
 CHAP. HI. Antiquity of English Collects. 313 
 
 ritual. The majority of these occur in the Latin 
 language, in the ancient missals of Salisbury, York, 
 Hereford, &c. and they are also in the sacramenta- 
 ries of the English church, written before the Nor- 
 man Conquest. We meet them in all the ancient 
 MSS. of Gregory's sacramentary, as used in the 
 Roman, Italian, and other western churches, and 
 thence shew that they formed part of that sacra- 
 mentary when it was introduced into England by 
 Augustine, first archbishop of Canterbury ; and in 
 consequence, that they have been used by the church 
 in this country for above twelve hundred years. 
 Many of the collects, however, are much more an- 
 cient than the time of Gregory, A. D. 590 ; they 
 occur in the sacramentary of Gelasius, patriarch of 
 Rome A.D. 494, and some may be traced to the 
 Leonian sacramentary, used in the Roman church 
 about A. D. 483. In the following pages I have 
 placed in parallel columns the English text of our 
 collects, and the Latin, extracted from the ancient 
 liturgical offices of the church of Salisbury, with 
 which those of York and Hereford almost always 
 agree P. I have also cited a manuscript sacramen- 
 tary of the Anglo-Saxon church, written probably 
 about the ninth or tenth century, and given by Leo- 
 fric, bishop of Exeter, to his church before the Nor- 
 man Conquest^. I have likewise referred to the 
 sacramentary of Gregory, as published by Menard. 
 When references to the above three monuments are 
 appended to any collect, we may fairly consider it 
 to have formed part of the sacramentary of Gregory 
 
 P For notices of these an- <i Now in the Bodleian Li- 
 cient English rites, see Disser- brary. 
 tation, section xi.
 
 314 Collects, Epistles, and Gospels. CHAP. HI. 
 
 A. D. 590, and may conclude that it has been used 
 in the English church for above twelve hundred 
 years. When to these references I have subjoined 
 another to the sacramentary of Gelasius, the collect 
 to which it is appended may be considered as old as 
 the year 494. Those collects which I have traced 
 to the sacramentary of Leo are much more ancient 
 than the time of Gelasius, and may be referred to 
 the end of the fourth, or the earlier part of the fifth 
 century r . I have also occasionally quoted the sacra- 
 mentary or missal of Ambrose, or more properly of 
 the church of Milan. This sacramentary has been 
 different from that of Rome from a most remote pe- 
 riod, and though the liturgy of Milan was originally 
 derived from Rome 8 , yet the latter church may af- 
 terwards have borrowed from the sacramentary of 
 the former some of those collects which are found in 
 both, and have been so long used in the church of 
 England. I have also had occasion to refer to the 
 sacrarnentaries of the ancient Gallican church, which 
 were in use before the emperor Charlemagne intro- 
 duced the Roman liturgy into France*. 
 
 THE EPISTLES AND GOSPELS. 
 
 In another part of this work the reader will find 
 some remarks on the antiquity of the custom of 
 reading lessons from scripture in the Christian li- 
 turgy". I have there remarked on the custom of 
 the English church, of continually reading the same 
 portion of the Law, containing the Decalogue, be- 
 
 r For an account of the sa- s See Dissertation, sect. vii. 
 
 cramentaries of Gelasius and * See Dissertation, section 
 
 Leo, see Dissertation, section ix. 
 
 vi. u Chap. iv. sect. ii. iv. v.
 
 CHAP. HI. Antiquity of English Epistles and Gospels. 315 
 
 fore the other lessons v . In addition to this lesson 
 from the Law, two others are taken from the Pro- 
 phets, the Epistles of Paul, the catholic Epistles, 
 the Acts of the holy Apostles, and the Gospels. 
 The first being frequently taken from St. Paul's 
 Epistles, and the second always from the Gospels, 
 they have long currently obtained the names of " the 
 " Epistle and the Gospel." 
 
 Almost all our Epistles and Gospels have been 
 appropriated to their present situations for a great 
 length of time. They are appointed for the same 
 occasions in the most ancient monuments of the 
 English church. In the succeeding pages I have 
 traced the Epistles and Gospels now used by the 
 church of England to her ancient liturgies. I have 
 thought it sufficient to refer to the missal or sacra- 
 rnentary of the church of Sarum, because it gene- 
 rally agrees with those of Hereford and York, and 
 was commonly used in England. I have traced 
 these lessons to a period antecedent to the Norman 
 Conquest, by means of the manuscript of Leofric 
 before referred to w : and, finally, by means of the 
 ancient Lectionarium or Comes of the Roman church, 
 published by Pamelius x , I have shewn that they 
 
 v Chapter iv. sect. ii. tionary, which bears the name 
 
 w The beginning words of of " Comes Hieronymi" in the 
 
 each epistle and gospel are in- work of Pamelius, because it 
 
 serted in the margin of this seems to be at least as old as 
 
 manuscript by some later hand any other ancient Roman lec- 
 
 than that which wrote the text : tionary that has been pub- 
 
 but the character of these an- lished. Jerome is said to have 
 
 notations is so ancient, that we arranged the lectionary of the 
 
 are justified in referring them Roman church ; but as this 
 
 to a period long prior to the only rests on the authority of 
 
 Norman Conquest. writers of the eleventh or 
 
 x Pamelii Liturgicon, torn. twelfth century, it is not wor- 
 
 ii. I have referred to this lee- thv of attention.
 
 316 Collects, Epistles, and Gospels. CHAP. HI. 
 
 were brought to this country by Augustine, arch- 
 bishop of Canterbury, and consequently have been 
 used in the church of England, as at present, for 
 more than twelve hundred years. 
 
 Before I conclude these introductory remarks, I 
 wish to explain the manner in which the Epistles 
 and Gospels are referred to in the following pages. 
 I have only thought it necessary to insert the chap- 
 ter and verse which mark the commencement of 
 those lessons in the English ritual, because any one 
 may immediately refer to them in the Prayer Book. 
 In like manner I have only extracted the title, and 
 the beginning and concluding words of the corre- 
 sponding passage in the ancient lectionaries, &c. 
 because any one with a Latin Bible can easily find 
 the original.
 
 CHAP. HI. 
 
 Originals of the English Collects, <Sfc. 
 
 317 
 
 COLLECTS, EPISTLES, AND GOSPELS. 
 
 THE FIRST SUNDAY IN AD VENT a. 
 
 THE EPISTLE. Rom. xiii. 8. Lectio Epistolae beati Pauli 
 Apostoli. Ad Romanes xiii. Fratres scientes quia hora est... 
 sed induemini Dominum Jesum Christum 15 . 
 
 THE GOSPEL. St. Matthew xxi. i. Evangelium secundum 
 
 Mattheum xxi. In illo tempore cum appropinquasset be- 
 
 nedictus qui venit in nomine Domini . 
 
 THE SECOND SUNDAY IN ADVENTS 
 
 THE EPISTLE. Romans xv. 4. Ad Romanos xv. Quaecum- 
 que enim scripta . . . . et virtute Spiritus Sancti 6 . 
 
 * A post-communion prayer 
 for Advent, in the sacramen- 
 tary of Gelasius, seems to re- 
 semble the collect. " Preces 
 populi tui, quaesumus Domine, 
 clementer exaudi : ut qui de 
 adveiitu Unigeniti tui secun- 
 dum carnem laetantur ; in se- 
 cundo cum venerit in majes- 
 tate sua, prcemium aeternae 
 vitas percipiant. Per." Gelasii 
 Sacr. Muratori, Liturg. Rom. 
 Vet. torn. i. p. 683. Ambros. 
 Sacr. ap. Parnel. Liturgic. torn, 
 i. p. 441. MS. Leofr. fol. 154. 
 The introduction of this col- 
 lect is evidently derived from 
 the Epistle. 
 
 b Miss. Sarisb. Dom. i . Adv. 
 fol. x. 
 
 c Miss. Sarisb. fol. xi. 
 
 d The collect is founded 
 on the epistle. In the liturgy 
 
 of S. James, there is a good 
 collect after the reading of 
 the scriptures, which may be 
 thought to merit transcription. 
 'O Ivr/xrjo-as t)fJ.as Qeos ra 6fla arov 
 Xoym KOI (TfOTrjpia, <p<aTi<Tov ras 
 
 us firj fjLovov aKpoaras 6<pdr)vai 
 T>V Trvtv/JMTiKtoV acrfidroav, aXXa 
 Km TroirjTas jrpa^fdv dyad&v, iri<r- 
 TIV fjifTfpxonevovs avvjrovXov, /3toi/ 
 
 Hp.ffJL1TTOV, 7rd\lT(iaV dl>fyK\T)TOV. 
 
 In the very next prayer part 
 of our collect is embodied. 
 At'crTrora fuoTroie, /cat rS>v ayada>v 
 Xoprjyf, 6 8ovs rots avOpcairois Tr\v 
 p,aKapiav f \iri8a rfjs aiowiov foqs, 
 T&V Kvpiov IJ/JLUIV 'irjfrovv "Kpicrrov, 
 K. T. X. Lit. Jacobi Assemani 
 Cod. Lit. torn. v. p. 14, 15. 
 
 e Miss. Sarisb. fol. xii. Dom. 
 2. Adventus.
 
 318 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 THE GOSPEL. St. Luke xxi. 25. Secundum Lucam xxi. 
 Erunt signa in sole .... verba autem mea non transibunt f . 
 
 THE THIRD SUNDAY IN AD VENT s. 
 THE EPISTLE, i Cor. iv. i. Ad Corinthios i. iv. Sic nos 
 existimet homo ut ministros Christi ...... laus erit unicuique a 
 
 THE GOSPEL. St. Matt. xi. 2. Secundum Matthaeum xi. 
 Cum audisset Joannes .... qui prseparabit viam tuam ante te'. 
 
 THE FOURTH SUNDAY IN ADVENT. 
 
 THE COLLECT. O Lord, raise 
 up we pray thee thy power, 
 and come among us, and with 
 great might succour us ; that 
 whereas, through our sins and 
 wickedness, we are sore let 
 and hindered in running the 
 race that is set before us, thy 
 bountiful grace and mercy may 
 speedily help and deliver us; 
 through the satisfaction of thy 
 Son our Lord, to whom with 
 thee and the Holy Ghost be 
 honour and glory, world with- 
 out end. Amen. 
 
 Excita, quaesumus, Domine 
 potentiam tuam et veni, et 
 magna nobis virtute succurre ; 
 ut per auxilium gratiae tuae 
 quod nostra peccata preepedi- 
 unt, indulgentia tuae propitia- 
 tionis acceleret. Qui vivis et 
 regnas cum Deo PatreJ. 
 
 f Miss. Sar. fol. xii. 
 
 g This collect resembles 
 some very ancient prayers for 
 Advent. "Excita Domine cor da 
 nostra ad pr&parandas Unige- 
 niti tui vias, ut per ejus adven- 
 tum purificatis tibi mentibus 
 servire mereamur. Qui tecum 
 vivit et regnat," &c. Miss. 
 Sar. Dom. 2. Advent, fol. xii. 
 MS. Leofr. 150. " Conscien- 
 tias nostras quaesumus, Omni- 
 potens Deus, cotidie visitando 
 purifica ; ut veniente Domino 
 Filio tuo, paratam sibi in nobis 
 inveniat mansionem." Gelas. 
 
 Sacr. Murat. torn. i. p. 68 1. 
 Gregorii Sacr. Menard. p. 202. 
 Ambros. Sacr. Pamel. torn. i. 
 p. 443. MS. Sacrament. Leofr. 
 fol. 154- 
 
 h Miss. Sar. Dom. 3. Adv. 
 fol. xiii. 
 
 ' Miss. Sar. Dom. 3. Adv. 
 fol. xiii. 
 
 i Miss. Sar. Dom. 4. Adven- 
 tus, fol. xv ; MS. Leofr. fol. 
 153 ; Sacr. Gelasii, Murat. 
 torn. i. p. 680 ; Gregorii, Me- 
 nard. p. 20 1 ; Ambrosii, Pamel. 
 torn. i. p. 445.
 
 CHAP. III. 
 
 Originals of the English Collects, 
 
 319 
 
 THE EPISTLE. Phil. iv. 4. Ad Philippenses iv. Gaudete 
 in Domino. . . . et intelligentias vestras in Christo Jesu Domino 
 nostro k . 
 
 THE GOSPEL. St. John i. 19. Secundum Johannem primo. 
 Miserunt Judaei. . . . ubi erat Joannes baptizans 1 . 
 
 THE NATIVITY OF OUR LORD. 
 
 THE EPISTLE. Hebrews i. i. Ad Hebraeos primo. Multi- 
 farie multisque modis. . . . et anni tui non deficient 11 . 
 
 THE GOSPEL. St. John i. i. Initium sancti evangelii se- 
 cundum Joannem primo. In principio erat Verbum. . . . ple- 
 num gratiae et veritatis. 
 
 SAINT STEPHEN'S DAY. 
 
 THE COLLECT. Grant, O Da nobis, quaesumus, Do- 
 Lord, that in all our sufferings mine, imitari quod colimus, ut 
 here upon earth for the testi- discamus et inimicos diligere, 
 
 k Miss. Sarisb. Dom. 4. Adv. 
 fol. xv. 
 
 1 Miss. Sarisb. Dom. 4. Adv. 
 fol. xv. 
 
 m Though the collect for 
 this day is not directly trans- 
 lated from the ancient offices 
 of the church ; yet we may 
 trace a similarity of ideas be- 
 tween it and two collects in 
 the sacramentary of Gregory 
 and the liturgy of Sarum. 
 " Almighty God, who hast 
 given us thus thine only be- 
 gotten Son to take our nature 
 upon him, and as at this time 
 to be born of a pure virgin : 
 Grant that we being regene- 
 rate, and made thy children by 
 adoption and grace, may daily 
 be renewed by thy Holy Spi- 
 rit ; through the same our 
 Lord Jesus Christ," &c. " Prac- 
 sta quaesumus, Omnipotens 
 Deus, ut natus hodie Salvator 
 mundi, sicut divinae nobis ge- 
 
 nerationis est auctor, ita et 
 immortalitatis sit ipse largitor. 
 Qui tecum vivit, et regnat 
 Deus." Miss. Sarisb. fol. xviii. 
 Sacramentar. Gregorii Me- 
 nard. p. 7. " Omnipotens sem- 
 piterne Deus, qui hunc diem 
 per incarnationem Verbi tui, 
 et partum beatae Mariae Virgi- 
 nia consecrasti, da populis tuis 
 in hac celebritate consortium, 
 ut qui, tua gratia sunt re- 
 dempti, tua sint adoptione se- 
 curi. Per eundem." Sacr. Gre- 
 gor. Menard. p. 7. 
 
 n Miss. Sarisb. 3. Missa in 
 die Nativit. Domini fol. xviii. 
 Miss. Mosarabic. Mabillon, de 
 Lit. Gall. p. 107. Comes vel 
 Lectionarius Pamel. Liturg. 
 torn. ii. p. 2. 
 
 o Miss. Sarisb. 3. Missa in 
 die Nat. Dom. fol. xviii. Ca- 
 pitula ap. Marten, torn. v. 
 Anecdot. p. 65.
 
 320 
 
 Collects, Epistles^ and Gospels. 
 
 CHAP. III. 
 
 quia ejus natalitia celebramus, 
 qui novit etiam pro persecu- 
 toribus exorare Dominum no- 
 strum Jesum Christum Filium 
 tuum qui tecum vivit et reg- 
 natP. 
 
 mony of thy truth, we may 
 steadfastly look up to heaven, 
 and by faith behold the glory 
 that shall be revealed; and 
 being filled with the Holy 
 Ghost, may learn to love and 
 bless our persecutors by the 
 example of thy first martyr 
 St. Stephen, who prayed for 
 his murderers to thee, O bless- 
 ed Jesus, who standest at the 
 right hand of God to succour 
 all those that suffer for thee 
 our only Mediator and Advo- 
 cate. Amen. 
 
 FOR THE EPISTLE. Actsvii.^. Epistola. Lectio Actuum 
 Apostolorum vi. et vii. Stephanus plenus gratia et fortitudine 
 .... obdormivit in Domino q. 
 
 THE GOSPEL. St. Matth. xxiii. 34. Secundum Mattheum 
 xxiii. Ecce ego mitto ad vos . . . . dicatis, Benedictus qui venit 
 in nomine Domini r . 
 
 SAINT JOHN THE EVANGELIST'S DAY. 
 
 THE COLLECT. Merciful 
 Lord, we beseech thee to cast 
 thy bright beams of light upon 
 thy church, that it being en- 
 lightened by the doctrine of 
 thy blessed apostle and evan- 
 gelist St. John, may so walk 
 in the light of thy truth, that 
 
 Ecclesiam tuam qmesumus 
 Domine benignus illustra : ut 
 beati Joannis apostoli tui et 
 evangelistee illuminata doctri- 
 nis, ad dona perveniat sempi- 
 terna. Per Dominum s . 
 
 P Miss. Sarisb. in die Sancti 
 Stephani, fol. xviii. Gregorii 
 Liber Sacrament. Menard. p. 
 8. MS. Sacrament. Leofric. 
 Exon. fol. 158. " It is ordered 
 in the missal and breviary, that 
 every day till the circumcision, 
 ' fiat commemoratio de Nati- 
 vitate.' " MS. Annotations of 
 
 bishop Lloyd on B. of C. P. 
 
 q Miss. Sarisb. fol. xix. MS. 
 Leofric. 158. Comes Pamel. 
 torn. ii. p. 2. 
 
 r Miss. Sarisb. fol. xix. MS. 
 Leofric. 158. Capitula Mar- 
 ten, p. 66. Comes Pamel. 
 torn. ii. p. 2. 
 
 s Miss. Sarisb. In die sancti
 
 CHAP. III. 
 
 Originals of the English Collects, fyc. 
 
 321 
 
 it may at length attain to the 
 light of everlasting life; through 
 Jesus Christ our Lord. Amen. 
 
 THE GOSPEL. St. Johnxxi. 19. Evangelium secundum Jo- 
 annem xxi. Dixit Jesus Petro et scimus quia verum est tes- 
 timonium ejus 1 . 
 
 THE INNOCENTS' DAY. 
 
 Deus cujus hodierna die prae- 
 conium innocentes martyres. 
 non loquendo sed moriendo, 
 confessi sunt ; omnia in nobis 
 vitiorum mala mortifica, ut fi- 
 dem tuam, quam lingua nostra 
 loquitur, etiam moribus vita 
 fateatur. Per u . 
 
 THE COLLECT. O Almighty 
 God, who out of the mouths of 
 babes and sucklings hast or- 
 dained strength, and rnadest 
 infants to glorify thee by their 
 deaths ; Mortify and kill all 
 vices in us, and so strengthen 
 us by thy grace, that by the 
 innocency of our lives, and 
 constancy of our faith, even 
 unto death, we may glorify 
 thy holy name ; through Jesus 
 Christ our Lord. Amen. 
 
 FOR THE EPISTLE. Rev. xiv. i . Lectio libri Apocalypsis beati 
 Joannis Apostoli xiv. In diebus illis vidi .... sine macula enim 
 sunt ante thronum Dei v . 
 
 THE GOSPEL. St. Matth.ii. 13. Secundum Mattheum ii. An- 
 gelus Domini apparuit in somnis Joseph . . . . et noluit consolari 
 quia non sunt w . 
 
 Joannis evangelistae. fol. xix. 
 MS. Leofric. 159. Gregorii Li- 
 ber Sacr. Menard. p. 10. 
 
 * Miss. Sarisb. in die S. Jo- 
 annis evangelistae, fol. xix. MS. 
 Leofric. 159. Capitula Mar- 
 tene, p. 66. torn. v. Comes Pa- 
 mel. Lit. torn. ii. p. 3. 
 
 u Miss. Sarisb. in die Sanc- 
 torum Innocentium martyrum, 
 fol. xix. MS. Sacramentar. 
 
 VOL. I. 
 
 Leofr. 1 60. Sacramentar. Gre- 
 gorii Menard, p. 1 1. Sacr. Ge- 
 lasii Muratori Lit. Rom. torn, 
 i. p. 499. 
 
 v Miss. Sarisb. fol. xix. MS. 
 Sacr. Leofr. fol. 160. Comes 
 Pamel. torn. ii. p. 3. 
 
 w Miss. Sar. fol. xx. MS. 
 Leofr. 1 60. Capitula Martene 
 Anec. torn. v. p. 66. Comes 
 Pamel. torn. ii. p. 3. 
 
 Y
 
 Collects, Epistles, and Gospels. CHAP. HI. 
 
 THE SUNDAY AFTER CHRISTMAS-DAY*. 
 
 THE EPISTLE. Gal. iv. i. Ad Galathas iv. Quanto tempore 
 heres .... quod si filius et heres per DeumY. 
 
 THE GOSPEL. St. Matthew i. 18. Secundum Mattheum 
 primo. Cum esset desponsata .... salvum faciet populum suum 
 a peccatis eorum z . 
 
 THE CIRCUMCISION OF CHRIST. 
 
 THE COLLECT. Almighty 
 God, who madest thy blessed 
 Son to be circumcised, and 
 obedient to the law for man ; 
 Grant us the true circumcision 
 of the Spirit ; that our hearts, 
 and all our members, being 
 mortified from all worldly and 
 carnal lusts, we may in all 
 things obey thy blessed will ; 
 through the same thy Son Je- 
 sus Christ our Lord. Amen. 
 
 THE GOSPEL. St. Luke ii. 15. Secundum Lucam ii. Post- 
 quam consummati sunt .... priusquam in utero conciperetur b . 
 
 THE EPIPHANY. 
 
 Omnipotens Deus, cujus imi- 
 genitus hodierna die, ne legem 
 solveret, quam adimplere ve- 
 nerat, corporalem suscepit cir- 
 cumcisionem ; spiritual! cir- 
 cumcisione mentes vestras ab 
 omnibus vitiorum incentivis 
 expurget ; et suam in vos in- 
 fundet benedictionem. Amen a . 
 
 THE COLLECT. O God, who 
 by the leading of a star didst 
 manifest thy only begotten 
 Son to the Gentiles , Merci- 
 fully grant, that we, which 
 know thee now by faith, may 
 
 Deus, qui hodierna die uni- 
 genitum tuum Gentibus, Stella 
 duce, revelasti ; concede pro- 
 pitius, ut qui jam te ex fide 
 cognovimus, usque ad con- 
 templandum speciem tuae cel- 
 
 x The same collect as that 
 for Christmas -day. 
 
 7 . Miss. Sarisb. 6 die a Nativ. 
 Dom. fol. xx. MS. Leofr. 69. 
 Comes Pamel. torn. ii. p. 3. 
 
 z Miss. Sarisb. in Vigil. Na- 
 tiv. Dom. fol. xvi. Capitula ap. 
 Martene Anecdota, torn. v. p. 
 
 65. Comes Pamel. Lit. torn. ii. 
 p. i. 
 
 a Benedictio in octavis Do- 
 mini Gregor. Sacr. Menard. p. 
 13. MS. Leofr. Sacr. fol. 70. 
 
 t> Miss. Sarisb. fol. xxi. MS. 
 Leofr. fol. 69.
 
 CHAP. III. 
 
 Originals of the English Collects, 
 
 situdinis perducamur. 
 eumdem c . 
 
 323 
 Per 
 
 after this life have the frui- 
 tion of thy glorious Godhead ; 
 through Jesus Christ our Lord. 
 Am en. 
 
 THE GOSPEL. St. Matthew ii. i. Secundum Mattheum ii. 
 Cum natus esset reversi sunt in regionem suam d . 
 
 THE FIRST SUNDAY AFTER THE EPIPHANY. 
 
 Vota, quaesumus, Domine, 
 supplicantis populi coelesti pie- 
 tate prosequere; ut et quae 
 agenda sunt, videant ; et ad 
 implenda quae viderint, conva- 
 lescant. Per 6 . 
 
 THE COLLECT. O Lord, we 
 beseech thee mercifully to re- 
 ceive the prayers of thy peo- 
 ple which call upon thee ; and 
 grant that they may both per- 
 ceive and know what things 
 they ought to do, and also 
 may have grace and power 
 faithfully to fulfil the same ; 
 through Jesus Christ our Lord. 
 Amen. 
 
 THE EPISTLE. Rom. xii. i. Epistola ad Romanes xii. Fra- 
 tres, obsecro vos per misericordias Dei ... alterius membra 
 in Christo Jesu Domino nostro*. 
 
 THE GOSPEL. St. Luke ii. 41. Secundum Lucam ii. Cum 
 factus esset Jesus annorum duodecim.... proficiebat sapientia 
 aetate et gratia apud Deum et hominemS. 
 
 THE SECOND SUNDAY AFTER THE EPIPHANY. 
 
 THE COLLECT. Almighty and 
 everlasting God, who dost go- 
 vern all things in heaven and 
 
 Omnipotenssempiterne Deus, 
 qui coelestia simul et terrena 
 moderaris, supplicationes po- 
 
 c Miss. Sarisb. in die Epi- 
 phaniae, fol. xxii. MS. Leofric 
 fol. 71. Gregorii Liber Sacra- 
 mentorum Menard. p. 15. 
 
 <* Miss. Sarisb. fol. xxii. MS. 
 Leofr. fol. 7 i . Comes Pamel. 
 torn. ii. p. 4. 
 
 e Miss. Sarisb. fol. xxiii. Do- 
 minica prima post octavas Epi- 
 phaniae. MS. Sacr. Leofr. fol. 
 
 73. Gregor. Liber Sacr. Me- 
 nard. p. 17. Ambrosii Liturgia 
 Pamel. Liturg. torn. i. p. 316. 
 
 f Miss. Sar. fol. xxiii. MS. 
 Leofr. 73. Comes Pamel. torn, 
 ii. p. 4. 
 
 Miss. Sar. fol. xxiii. MS. 
 Leofr. 73. Comes Pamel. torn, 
 ii. p. 4. 
 
 Y 2
 
 324 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. m. 
 
 earth; Mercifully hear the sup- 
 plications of thy people, and 
 grant us thy peace all the days 
 of our life ; through Jesus 
 Christ our Lord. Amen. 
 
 THE EPISTLE. Romans xii. 6. Ad Romanes xii. 
 donationes .... sed humilibus consentientesi. 
 
 THE GOSPEL. St. Johnii. i. Evangelium secundum Joannem 
 ii. Nuptise factae sunt....et crediderunt in eum discipuli ejusJ. 
 
 THE THIRD SUNDAY AFTER THE EPIPHANY. 
 
 puli tui clementer exaudi, et 
 pacem tuam nostris concede 
 temporibus. Per Dominum h . 
 
 Habentes 
 
 Omnipotens sempiterne Deus, 
 infirmitatem nostram propitius 
 respice, atque ad protegendum 
 nos dexteram tuse majestatis 
 extende. Per Dominum k . 
 
 THE COLLECT. Almighty 
 and everlasting God, mercifully 
 look upon our infirmities, and 
 in all our dangers and necessi- 
 ties stretch forth thy right hand 
 to help and defend us ; through 
 Jesus Christ our Lord. Amen. 
 
 THE EPISTLE. Romans xii. 16. Ad Romanos xii. Nolite esse 
 prudentes apud vosmetipsos.... noli vinci a malo, sed vince in 
 bono malum 1 . 
 
 THE GOSPEL. St. Matthew viii. i. Secundum Mattheum viii. 
 Cum descendisset Jesus de monte . . . . et sanatus est puer in 
 ilia hora m . 
 
 THE FOURTH SUNDAY AFTER THE EPIPHANY. 
 
 THE COLLECT. O God, who 
 knowest us to be set in the 
 midst of so many and great 
 
 Deus qui nos in tantis peri- 
 culis constitutes, pro humana 
 scis fragilitate non posse sub- 
 
 h Miss. Sarisb. Dom. secun- 
 da post octavas Epiphanise, fol. 
 xxiv. MS. Leofr. 73. Gregorii 
 Liber Sacr. Menard. p. 18. 
 Ambros. Miss. Pamel. Liturg. 
 torn. i. p. 316. 
 
 1 Miss. Sarisb. fol. xxiv. MS. 
 Leofr. fol. 74. Comes Pamel. 
 torn. ii. p. 5. 
 
 j Miss. Sar. fol. xxiv. MS. 
 Sacr. Leofr. fol. 74. Comes 
 Pamel. torn. ii. p. 6. 
 
 k Dominica tertia post oct. 
 Epiph. Miss. Sar. fol. xxv. 
 Ambros. Miss. ap. Pamel. Li- 
 turg. torn. i. p. 317. Gregorii 
 Liber Sacr. Menard. p. 25. 
 MS. Sacr. Leofric. fol. 73. 
 
 1 Miss. Sarisb. fol. xxv. MS. 
 Leofr. fol. 75. Comes Pamel. 
 torn. ii. p. 6. 
 
 m Miss. Sar. fol xxv. MS. 
 Leofr. fol. 75. Comes Pamel. 
 torn. ii. p. 6.
 
 CHAP. III. 
 
 Originals of the English Collects, <<;. 
 
 325 
 
 sistere ; da nobis salutem men- 
 tis et corporis, ut ea quae pro 
 peccatis nostris patimur, te ad- 
 juvante vincamus. Per n . 
 
 dangers, that by reason of the 
 frailty of our nature we cannot 
 always stand upright; Grant 
 to us such strength and protec- 
 tion, as may support us in all 
 dangers, and carry us through 
 all temptations ; through Jesus 
 Christ our Lord. Amen. 
 
 THE EPISTLE. Romans xiii. i. Ad Romanos xiii. Omnis 
 anima potestatibus sublimioribus subdita sit .... ministri enim 
 Dei sunt, in hoc ipsum servientes . 
 
 THE GOSPEL. St. Matth. viii. 23. Secundum Mattheum viii. 
 Ascendente Jesu in naviculam .... quia venti et mare obe- 
 diunt ei P. 
 
 THE FIFTH SUNDAY AFTER THE EPIPHANY. 
 
 Familiam tuam, quaesumus, 
 Domine, continua pietate cus- 
 todi ; ut quse in sola spe gratiae 
 ccelestis innititur, tua semper 
 protectione muniatur. Per Do- 
 minum'i. 
 
 THE COLLECT. O Lord, we 
 beseech thee to keep thy church 
 and household continually in 
 thy true religion ; that they who 
 do lean only upon the hope 
 of thy heavenly grace, may 
 evermore be defended by thy 
 mighty power ; through Jesus 
 Christ our Lord. Amen. 
 
 THE EPISTLE. Coloss. iii. 2. Ad Colossenses iii. Induite 
 vos sicut electi .... gratias agentes Deo et Patri. Per Jesum 
 Christum Dominum nostrum'. 
 
 THE GOSPEL. St. Matthew xiii. 24. Secundum Mattheum xiii. 
 
 n Miss. Sar. Dominica quarta 
 post octav. Epiph. fol. xxv. 
 MS. Leofr. fol. 74. Gregorii 
 Liber Sacr. Menard. p. 26. 
 
 o Miss. Sar. feria vi. post 
 Dora. i. post octav. Epiph. fol. 
 xxiv. The Epistle for this Sun- 
 day is taken from the same 
 chapter, a little further on. 
 
 P Miss. Sar. fol. xxv. Comes 
 
 Pamel. torn. ii. p. 7. 
 
 i Miss. Sarisb. Dominica v. 
 post octav. Epiph. fol. xxvi. 
 Ambros. Miss. Pamel. Liturg. 
 torn. i. p. 325. Gregorii Liber 
 Sacr. Menard. p. 26. MS. 
 Leofr. fol. 75. 
 
 r Miss. Sar. Dom. v. post, 
 octav. Epiph. fol. xxvi. Comes 
 Pamel. torn. ii. p. 8. 
 
 Y 3
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 Simile factum est regnum coelorum homini 
 congregate in horreum meum s . 
 
 SEPTUAGESIMA. 
 
 . . triticum autem 
 
 Preces populi tui, quaesumus 
 Domine, clementer exaudi, ut 
 qui juste pro peccatis nostris 
 affligimur, pro tui nominis glo- 
 ria misericorditer liberemur. 
 Per Dominum 1 . 
 
 THE COLLECT. O Lord, we 
 beseech thee favourably to hear 
 the prayers of thy people ; that 
 we who are justly punished for 
 our offences, may be merci- 
 fully delivered by thy good- 
 ness, for the glory of thy name; 
 through Jesus Christ our Sa- 
 viour, who liveth and reigneth 
 with thee and the Holy Ghost, 
 ever one God, world without 
 end. Amen. 
 
 THE EPISTLE, i Cor. ix. 24. Ad Corinthios i ix. Nescitis 
 quia hi qui in stadio currunt. . . . Petra autem erat Christus u . 
 
 THE GOSPEL. St. Matth. xx. i. Secundum Mattheum xx. Si- 
 mile est regnum coelorum homini patrifamilias .... multi enim 
 sunt vocati, pauci vero electi v . 
 
 SEXAGESIMA. 
 
 THE COLLECT. O Lord God, 
 who seest that we put not our 
 trust in any thing that we do ; 
 Mercifully grant that by thy 
 power we may be defended 
 against all adversity ; through 
 Jesus Christ our Lord. Amen. 
 
 Deus qui conspicis quia ex 
 nulla nostra actione confidi- 
 mus ; concede propitius, ut 
 contra omnia adversa Doctoris 
 gentium protectione munia- 
 mur w . 
 
 s Miss. Sar. fol. xxvi. Comes 
 Pamel. torn. ii. p. 8. 
 
 * Miss. Sarisb. Dominica in 
 Septuagesima fol. xxvi. Am- 
 bros. Miss. Pamel. Liturg. torn, 
 i. p. 324. Gregorii Sacram. 
 Menard. p. 32. MS. Leofr. 
 fol. 78. 
 
 u Miss. Sar. fol. xxvi, MS. 
 
 Leofr. f. 78. Comes Pamel. 
 torn. ii. p. 9. 
 
 v Miss. Sar. fol. xxvi. MS. 
 Leofr. f. 78. Comes Pamel. 
 torn. ii. p. 9. 
 
 w Miss. Sarisb. Dominica in 
 Sexagesima fol. xxvii. Gregorii 
 Sacramentar. Menard., p. 32. 
 MS. Leofr. f. 78.
 
 CHAP. III. 
 
 Originals of the English Collects, 
 
 327 
 
 THE EPISTLE. 2 Cor. xi. 19. Ad Corinthios 2 xi. Libenter 
 suffertis insipientes .... libenter igitur gloriabor in infirmitati- 
 bus meis ut inhabitet in me virtus Christi*. 
 
 THE GOSPEL. St. Luke viii. 4. Secundum Lucam viii. Cum 
 turba plurima conveniret. . . . et fructum afferunt in patientiaY. 
 
 QUINQUAGESIMA*. 
 
 THE EPISTLE, i Cor. xiii. i. Ad Corinthios i xiii. Si linguis 
 hominum loquar et angelorum .... major autem horum est 
 caritas a . 
 
 THE GOSPEL. St. Luke xviii. 31. Secundum Lucam xviii. 
 Assumpsit Jesus duodecim . . . . et omnis plebs ut vidit dedit 
 laudem Deo b . 
 
 ASH- WEDNESDAY'. 
 
 FOR THE EPISTLE. Joel iL 12. Lectio Jobelis Prophetae ii. 
 Haec dicit Dominus convertimini ad me .... opprobrium in 
 gentibus. Dicit Dominus omnipotens d . 
 
 THE GOSPEL. St. Matthew vi. 16. Secundum Mattheumvi. 
 Cum jejunetis nolite .... ubi enim est thesaurus tuus ibi est 
 cor tuum e. 
 
 * Miss. Sar. fol. xxvii. MS. 
 Leofr. 79. Comes Pamel. torn, 
 ii. p. 10. 
 
 7 Miss. Sar. fol. xxvii. MS. 
 Leofr. fol. 79. Comes Parnel. 
 torn. ii. p. 10. 
 
 z The collect in Miss. Sar. 
 fol. xxviii. and in MS. Leofr. 
 fol. 79. is different from ours, 
 which is beautifully formed 
 from the ancient epistle. 
 
 a Miss. Sar. fol. xxvii. MS. 
 Leofr. fol. 79. Comes Pamel. 
 torn. ii. p. 10. 
 
 b Miss. Sar. fol. xxviii. MS. 
 Leofr. fol. 79. Comes Pamel. 
 torn. ii. p. 10. 
 
 c The collect for Ash-Wed- 
 nesday is not amongst the an- 
 cient English offices, though 
 there is a great similarity be- 
 tween the topics of this col- 
 
 lect, and of those appointed 
 for Ash- Wednesday in the mis- 
 sal of Sarum, fol. xxx. How- 
 ever, the Introduction of our 
 prayer appears to have been 
 derived from that source. "Al- 
 mighty and everlasting God, 
 who hatest nothing that thou 
 hast made, and dost forgive the 
 sins of all them that are peni- 
 tent:" "Omnipotens sempi- 
 terne Deus qui rnisereris om- 
 nium et nihil odisti eorum quae 
 fecisti, dissimulans peccata ho- 
 minum propter poenitentiam." 
 Miss. Sar. fol. xxx. 
 
 d Miss. Sar. fol. xxxi. MS. 
 Leofr. fol. 8 1 . Comes Pamel. 
 torn. ii. p. 1 1. 
 
 e Miss. Sar. fol. xxxi. MS. 
 Leofr. fol. 81. Comes Pamel. 
 torn. ii. p. 1 1. 
 
 Y 4
 
 328 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 THE FIRST SUNDAY IN LENT. 
 
 Danobis quaesumus Domine, 
 per gratiam Spiritus sancti no- 
 vam tui Paracliti spiritalis ob- 
 servantiae disciplinam, ut men- 
 tes nostrae sacro purgatae jeju- 
 nio, cunctis reddantur ejus mu- 
 neribus aptiores. Per Domi- 
 
 THE COLLECT. OLord, who 
 for our sakes didst fast forty 
 days and forty nights ; Give us 
 grace to use such abstinence, 
 that, our flesh being subdued to 
 the Spirit, we may ever obey 
 thy godly motions in righteous- 
 ness, and true holiness, to thy num f . 
 honour and glory, who livest 
 and reignest with the Father 
 and the Holy Ghost, one God, 
 world without end. Amen. 
 
 THE EPISTLE. 2 Cor. vi. i. Ad Corinthios 2 vi. Hortamur 
 vos ne in vacuum gratiam Dei recipiatis .... tanquam nihil 
 habentes, et omnia possidentess. 
 
 THE GOSPEL. St. Matthew iv. i. Secundum Mattheum iv. 
 In illo tempore ductus est Jesus in desertum . . . . et ecce An- 
 geli accesserunt et ministrabant ei h . 
 
 THE SECOND SUNDAY IN LENT. 
 
 THECOLLECT. Almighty God, 
 who seest that we have no 
 power of ourselves to help our- 
 selves; Keep us both outwardly 
 in our bodies, and inwardly in 
 our souls ; that we may be 
 defended from all adversities 
 which may happen to the body, 
 and from all evil thoughts which 
 may assault and hurt the soul; 
 through Jesus Christ our Lord. 
 Amen. 
 
 THE EPISTLE, i Thess. iv. i. Ad Thessalonienses i iv. 
 
 Deus, qui conspicis omni nos 
 virtute destitui, interius exte- 
 riusque custodi : ut ab omni- 
 bus adversitatibus muniamur 
 in corpore, et a pravis cogita- 
 tionibus mundemur in mente. 
 Per Dominum 1 . 
 
 f Miss. Ambros. Pamel. Li- 
 turg. torn. i. p. 378. 
 
 8 Miss. Sar. Dominica prima 
 xl. fol. xxxii. MS. Leofr. fol. 
 82. Comes Pamel. torn. i. p. 1 2. 
 
 h Miss. Sar. fol. xxxiii. MS. 
 
 Leofr. fol. 82. Comes Pamel. 
 torn. ii. p. 12. 
 
 i Miss. Sar. Dom. 2. Qua- 
 dragesimse, fol. xxxvii. Gregor. 
 Sacr. Menard. p. 42. MS. 
 Leofr. fol. 87.
 
 CHAP. III. 
 
 Originals of the English Collects, 
 
 829 
 
 Fratres rogamus vos et obsecramus in Domino Jesu sed in 
 
 sanctificationem in Christo Jesu Domino nostroJ. 
 
 THE GOSPEL. St. Matthew xv. 21. Secundum Mattheum xv. 
 Egressus Jesus secessit in partes Tyri . . . . et sanata est filia 
 ejus ex ilia hora k . 
 
 THE THIRD SUNDAY IN LENT. 
 
 Quaesumus, omnipotens Deus, 
 vota humilium respice ; atque 
 ad defensionem nostram dex- 
 teram tuae majestatis extende. 
 Per Dominum 1 . 
 
 THE COLLECT. We beseech 
 thee, Almighty God, look upon 
 the hearty desires of thy hum- 
 ble servants, and stretch forth 
 the right hand of thy Majesty, 
 to be our defence against all 
 our enemies ; through Jesus 
 Christ our Lord. Amen. 
 
 THE EPISTLE. Ephes. v. i. Ad Ephesios v. Estote imitato- 
 res Dei sicut filii carissimi. . . .fructus enim lucis est in omni 
 bonitate et justitia et veritate m . 
 
 THE GOSPEL. St. Luke xi. 14. Secundum Lucam xi. Erat 
 Jesus ejiciens daemonium .... beati qui audiunt verbum Dei et 
 custodiunt illud n . 
 
 THE FOURTH SUNDAY IN LENT. 
 
 THE COLLECT. Grant we 
 beseech thee, Almighty God, 
 that we, who for our evil deeds 
 do worthily deserve to be pu- 
 nished, by the comfort of thy 
 grace may mercifully be re- 
 lieved ; through our Lord and 
 Saviour Jesus Christ. Amen. 
 
 Concede quaesumus, omni- 
 potens Deus, ut qui ex merito 
 nostrae actionis affligimur, tuae 
 gratiae consolatione respiremus. 
 Per Dominum . 
 
 J Miss. Sar. fol. xxxvii. MS. 
 Leofr. 87. Comes Pamel. torn, 
 ii. p. 14. 
 
 k Miss. Sar. fol. xxxvii. MS. 
 Leofr. 87. Comes Pamel. torn, 
 ii. p. 14. 
 
 1 Miss. Sar. Dom. tertia xl. 
 fol. xl. Gregor. Liber Sacra- 
 ment. Menard. p. 46. MS. 
 Leofr. fol. go. 
 
 m Miss. Sar. fol. xl. MS. 
 Leofr. fol. 91. Comes Pamel. 
 torn. ii. p. 1 6. 
 
 * Miss. Sar. 'fol. xl. MS. 
 Leofr. fol. 91. Comes Pamel. 
 torn. ii. p. 16. 
 
 Miss. Sar. Dominica me- 
 dia xl. fol. xliii. MS. Leofr. 
 fol. 94. Gregorii Liber Sacr. 
 Menard. p. 50.
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 THE EPISTLE. Gal. iv. 21. Ad Galathas iv. Scriptum est 
 quoniam Abraham duos filios habuit .... qua libertate Christus 
 n os liberavitP. 
 
 THE GOSPEL. St. John vi. i. Secundum Joannem vi. Abiit 
 Jesus trans mare .... quia hie est vere Propheta qui venturus 
 est in mundum Q. 
 
 THE FIFTH SUNDAY IN LENT. 
 
 THE COLLECT. We beseech 
 thee, Almighty God, mercifully 
 to look upon thy people ; that 
 by thy great goodness they 
 may be governed and preserv- 
 ed evermore, both in body and 
 soul ; through Jesus Christ our 
 Lord. Amen. 
 
 Qusesumus, omnipotens De- 
 us, familiam tuam propitius re- 
 spice ; ut te largiente regatur 
 in corpore, et te servante cus- 
 todiatur in mente. Per Domi- 
 num r . 
 
 THE EPISTLE. Hebrews ix. n. Ad Hebrseos ix. Christus 
 assistens Pontifex futurorum bonorum .... repromissionem acci- 
 piunt qui vocati sunt seternse hereditatis in Christo Jesu Domino 
 nostro 8 . 
 
 THE GOSPEL. St. John viii. 46. Secundum Joannem viii. 
 Quis ex vobis arguet me de peccato .... abscondit se, et exivit 
 de templo*. 
 
 THE SUNDAY NEXT BEFORE EASTER. 
 
 THE COLLECT. Almighty and 
 everlasting God, who, of thy 
 tender love towards mankind, 
 hast sent thy Son, our Saviour 
 Jesus Christ, to take upon him 
 our flesh, and to suffer death 
 upon the cross, that all man- 
 kind should follow the example 
 
 Omnipotens sempiterne De- 
 us, qui humano generi ad imi- 
 tandum humilitatis exemplum, 
 Salvatorem nostrum carnemsu- 
 mere, et crucem subire fecisti : 
 concede propitius, ut et pati- 
 entiae ipsius habere documenta, 
 et resurrectionis consortia me- 
 
 P Miss. Sar. fol. xliv. MS. 
 Leofr. fol. 94. Comes Pamel. 
 torn. ii. p. 18. 
 
 q Miss, Sar. fol. xlv. MS. 
 Leofr. fol. 94. Comes Pamel. 
 torn. ii. p. 18. 
 
 1 Miss. Sar. fol. xlix. MS. 
 Leofr. fol. gS. Gregorii Liber 
 
 Sacr. Menard. p. 55. 
 
 * Miss. Sar. fol. xlix. MS. 
 Leofr. 98. Comes Pamel. torn, 
 ii. p. 19. 
 
 * Miss. Sar. fol. xlix. MS. 
 Leofr. 98. Comes Pamel. torn, 
 ii. p. 19.
 
 CHAP. in. Originals of the English Collects^ $c. 831 
 
 of his great humility ; Merci- reamur. Per eumdem Chris- 
 fully grant, that we may both turn Dominum u . 
 follow the example of his pa- 
 tience, and also be made par- 
 takers of his resurrection ; 
 through the same Jesus Christ 
 our Lord. Amen. 
 
 THE EPISTLE. Phil. ii. 5. Ad Philippenses ii. Fratres hoc 
 
 etiam sentite in vobis quod et in Christo Jesu in gloria 
 
 est Dei Patris v . 
 
 THE GOSPEL. St. Matthew xxvi. 2. is included in the Passio 
 Domini nostri Jesu Christi secundum Mattheum xxvi. Scitis 
 quia post biduum Pascha fiet .... erant aUtem ibi Maria Mag- 
 dalene et altera Maria sedentes contra sepulchrum w . 
 
 MONDAY BEFORE EASTER *. 
 
 FOR THE EPISTLE. Isaiah Ixiii. i. is included in the lesson 
 for " feria iv ebdomadae sanctae." Lectio Isaiae Prophetae Ixii. 
 et Ixiii. Hsec dicit Dominus Deus, dicite filiae Syon ecce Sal- 
 
 vator tuus venit laudem Domini annunciabo super omnibus 
 
 quae reddidit nobis Dominus Deus noster>'. 
 
 THE GOSPEL. St. Mark xiv. i. Included in the " Passio Do- 
 mini nostri Jesu Christi secundum Marcum xiv." In illo tern- 
 pore erat Pascha et azyma post biduum. . . .et aliae multae quae 
 simul cum eo ascenderant Hierosolymam 2 . 
 
 TUESDAY BEFORE EASTER. 
 
 FOR THE EPISTLE. Isaiah 1. 5. Lectio Isaiae Prophetae 1. Do- 
 minus Deus meus aperuit mihi aurem. . . . speret in nomine 
 Domini et innitatur super Dominum Deum suurn 8 . 
 
 u Miss. Sar. Dominica in ra- ii. p. 21. 
 
 mis palmarum, fol. liii. Gelasii x The collects for this and 
 
 Sacramentar. Muratori Liturg. the following days are the same 
 
 Rom. torn. i. p. 546. Gregorii with that of the preceding Sun- 
 
 Sacr. Menard. p. 59. MS. Leofr. day. 
 
 fol. 102. See one like it, Ma- >* Miss. Sar. fol. Ivii. MS. 
 
 billon. Liturg. Gallican. p. 295. Leofr. 104. Comes Pamel. torn. 
 
 v Miss. Sar. fol. liii. MS. ii. p. 22 
 
 Leofr. 1 02. Comes Pamel. torn. z Miss. Sar. fol. Ivi. MS. 
 
 ii. p. 21. Leofr. 104. Comes Pamel. torn. 
 
 w Miss. Sar. fol. liv. MS. ii. p. 22. 
 
 Leofr. 1 02. Comes Pamel. torn. a Miss. Sar. fol. Iv. MS.
 
 Collects, Epistles, and Gospels. CHAP. in. 
 
 THE GOSPEL. St. Mark xv. i. Included in the " Passio Do- 
 mini nostri Jesu Christi secundum Marcum xiv." In feria tertia 
 ebdomadae 
 
 WEDNESDAY BEFORE EASTER. 
 
 THE GOSPEL. St. Luke xxii. I. Included in the " Passio Do- 
 mini nostri Jesu Christi secundum Lucam xxii." In illo tempore 
 appropinquabat autem dies festus azymorum . . . . et mulieres 
 quae secutae erant eum a Galilaea hsec videntes c . 
 
 THURSDAY BEFORE EASTER. 
 
 THE EPISTLE, i Cor. xi. 17. Ad Corinthios I xi. Convenien- 
 tibus vobis in unum jam non est Dominicam ccenam manducare 
 . . . . ut non cum hoc mundo damnemur d . 
 
 THE GOSPEL. St. Luke xxiii. i. Included in the "Passio 
 Domini nostri Jesu Christi secundum Lucam xxii." In illo tem- 
 pore appropinquabat autem dies festus azymorum . . . . et mu- 
 lieres quse secutae erant eum a Galilaea haec videntes 6 . 
 
 GOOD FRIDAY. 
 
 THE COLLECTS. Almighty Respice, Domine, quaesumus, 
 
 God, we beseech thee graci- super hanc familiam tuam, 
 
 ously to behold this thy fa- pro qua Dominus noster Jesus 
 
 mily, for which our Lord Je- Christus non dubitavit manibus 
 
 sus Christ was contented to be tradi nocentium, et crucis sub- 
 
 betrayed, and given up into ire tormentum. Qui tecum 
 
 the hands of wicked men., and vivit f . 
 to suffer death upon the cross, 
 who now liveth and reigneth 
 with thee and the Holy Ghost, 
 
 Leofr. 103. Comes Pam el. torn. . fol. Ix. MS. Leofr. fol. 106. 
 
 ii. p. 21. Comes Pamel. torn. ii. p. 22. 
 
 b Miss. Sar. fol. Ivii. MS. e Miss. Sar. fol. lix. Comes 
 
 Leofr. 104. Comes Pamel. torn. Pamel. torn. ii. p. 22. 
 ii. p. 22. f Miss. Sar. fol. lix. Gregorii 
 
 c Miss. Sar. fol. Iviii. MS. Sacr. Menard. p. 64. MS. Le- 
 
 Leofr. 1 04. Comes Pamel. torn. ofr. fol. 1 04. Missale Gothicum 
 
 ii. p. 22. Mabillon Liturg. Gall. p. 239. 
 
 Miss. Sar. Feria v. Ebdo- Miss. Gall. Vet. Id. p. 352. 
 madae sanctac in ccena Domini,
 
 CHAP. III. 
 
 Originals of the English Collects, 
 
 333 
 
 ever one God, world without 
 end. Amen. 
 
 Almighty and everlasting 
 God, by whose Spirit the 
 whole body of the church is 
 governed and sanctified; Re- 
 ceive our supplications and 
 prayers, which we offer before 
 thee for all estates of men in 
 thy holy church, that every 
 member of the same, in his 
 vocation and ministry, may 
 truly and godly serve thee; 
 through our Lord and Saviour 
 Jesus Christ. Amen. 
 
 O merciful God, who hast 
 made all men, and hatest no- 
 thing that thou hast made, nor 
 wouldest the death of a sin- 
 ner, but rather that he should 
 be converted and live ; Have 
 mercy upon all Jews, Turks, 
 Infidels, and Heretics, and 
 take from them all ignorance, 
 hardness of heart, and con- 
 tempt of thy word ; and so 
 fetch them home, blessed 
 Lord, to thy flock, that they 
 may be saved among the rem- 
 nant of the true Israelites, and 
 be made one fold under one 
 Shepherd, Jesus Christ our 
 
 Omnipotens sempiterne De- 
 us, cujus spiritu totum corpus 
 ecclesiae sanctificatur et regi- 
 tur ; exaudi nos pro universis 
 ordinibus supplicantes : ut gra- 
 tiae tuae munere ab omnibus 
 tibi gradibus fideliter servia 
 tur. PerS. 
 
 Omnipotens sempiterne De- 
 us, qui salvas omnes homines, 
 et neminem vis perire ; respice 
 ad animas diabolica fraude de- 
 ceptas, ut omni haeretica pravi- 
 tate deposita, errantium corda 
 resipiscant, et ad veritatis tuae 
 redeant unitatem. Per h . 
 
 Omnipotens sempiterne De- 
 us, qui etiam Judaicam perfi- 
 diam a tua misericordia non 
 repellis ; exaudi preces nostras 
 quas pro illius populi obcaeca- 
 tione deferimus ; ut agnita ve- 
 ritatis tuae luce quae Christus 
 est, a suis tenebris eruatur. 
 Per eumdem Dominum'. 
 
 g Miss. Sar. in die Paras- 
 ceves, fol. Ixiv. Gelasii Sacram. 
 Muratori Liturg. Rom. torn. i. 
 p. 560. Gregorii Sacr. Menard. 
 p. 62. MS. Leofr. fol. 108. 
 Miss. Vet. Gall. Mabillon Li- 
 turg. Gall. p. 35 1 . 
 
 h Miss. Sar. fol. Ixiv. Sacr. 
 Gregorii Menard. p. 62. MS. 
 Leofr. 109. Sacr. Gelasii. Mu- 
 rat. Lit. Rom. torn. i. p. 562. 
 Miss. Gall. Vet. Mabill. Liturg. 
 Gall. p. 352. 
 
 i Miss. Sar. fol. Ixv. Sacr.
 
 334 
 
 Collects, Epistles, and Gospels, 
 
 CHAP. III. 
 
 Lord, who liveth and reigneth Omnipotens sempiterne De- 
 with thee and the Holy Spirit, us, qui non vis mortem pecca- 
 one God, world without end. torum, sed vitam semper in- 
 Amen. quiris ; suscipe propitius ora- 
 
 tionem nostram ; et libera eos 
 (paganos) ab idolorum cultura ; 
 et aggrega ecclesiae tuse sanctae 
 ad laudem et gloriam nominis 
 tui.. Per DominumJ. 
 
 THE GOSPEL. St. John xix. i. Included in the " Passio Jo- 
 annis xviii. cap." Egressus est Jesus cum discipulis suis trans 
 torrentem Cedron . . . . et iterum alia scriptura dicit, videhant 
 in quern transfixerant k . 
 
 EASTER EVEN. 
 
 Christe, fave desideriis et 
 precibus nostris, et preesta 
 prosperam hanc supervenien- 
 tem sanctse paschse noctem, 
 in qua tecum resurgentes de 
 morte, transire mereamur ad 
 vitam ; Salvator mundi qui 
 vivis &c. ' 
 
 THE COLLECT. Grant, O 
 Lord, that as we are baptized 
 into the death of thy blessed 
 Son our Saviour Jesus Christ, 
 so by continually mortifying 
 our corrupt affections we may 
 be buried with him ; and that 
 through the grave, and gate 
 of death, we may pass to our 
 joyful resurrection ; for his 
 merits who died, and was bu- 
 ried, and rose again for us, thy 
 Son Jesus Christ our Lord. 
 Amen. 
 
 THE GOSPEL. St. Matthew xxviii. 57. Secundum Mattheuin 
 xxviii. Vespere autem sabbati, quando lucescit in prima sabbati 
 . . . . ibi eum videbitis, ecce praedixi vobis m . 
 
 Gregorii Menard. p. 63. MS. 
 Leofr. no. Sacr. Gelasii Mu- 
 rat. Lit. Rom. torn. i. p. 562. 
 Miss. Gall. Vet. Mabill.Liturg. 
 Gall. p. 352. 
 
 j Miss. Sar. fol. Ixv. Sacr. 
 Gregorii Menard. p. 63. MS. 
 Leofr. no. Sacr. Gelasii Mu- 
 rat. Lit. Rom. torn. i. p. 562. 
 
 Miss. Gall. Vet. Mabill. Liturg. 
 Gall. p. 352. 
 
 k Miss. Sar. in die Paras- 
 ceve, fol. Ixiii. Comes Pamel. 
 torn. ii. p. 23. 
 
 1 Miss. Gall. Vet. in Sab- 
 bato Sancto. Mabill. Liturg. 
 Gallican. p. 356. 
 
 m Miss. Sar. in Vigil. Pas-
 
 CHAP. III. 
 
 Originals of the English Collects, fyc. 
 
 EASTER DAY. 
 
 ANTHEMS AT MATINS. Christ 
 our Passover is sacrificed for 
 us : therefore let us keep the 
 feast ; 
 
 Not with the old leaven, 
 nor with the leaven of malice 
 and wickedness : but with the 
 unleavened bread of sincerity 
 and truth. 
 
 Christ being raised from the 
 dead dieth no more : death 
 hath no more dominion over 
 him. 
 
 THE COLLECT. AlmightyGod, 
 who through thine only-begot- 
 ten Son Jesus Christ hast over- 
 come death, and opened unto 
 us the gate of everlasting life ; 
 We humbly beseech thee, that 
 as by thy special grace pre- 
 venting us thou dost put into 
 our minds good desires, so by 
 thy continual help we may 
 bring the same to good effect ; 
 through Jesus Christ our Lord, 
 who liveth and reigneth with 
 thee and the Holy Ghost, ever 
 one God, world without end. 
 Amen. 
 
 Pascha nostrum immolatus 
 est Christus : itaque epulemur ; 
 
 In azymis sinceritatis et 
 veritatis n . 
 
 Christus resurgens ex mor- 
 tuis, jam non moritur ; Alle- 
 luia : mors illi ultra non domi- 
 nabitur . 
 
 Deus, qui hodierna die per 
 Unigenitum tuum aeternitatis 
 nobis aditum, devicta morte, 
 reserasti ; vota nostra, quae 
 praeveniendo aspiras, etiam ad- 
 juvando prosequere. Per eum- 
 dem Dominum nostrum P. 
 
 chse, fol. Ixx. MS. Leofr. fol. 
 114. Comes Pamel. torn. ii. 
 p. 25. 
 
 n One of the proper anthems 
 for Easter in Antiphonar. Gre- 
 gorii Pamel. torn. ii. p. 112. 
 
 Anthem ad communionem 
 Antiphonar. Gregorii feria 4. 
 post Pascha. Pamel. torn. ii. 
 p. 113. 
 
 P. Miss. Sar. in die Pascha:, 
 fol. Ixxxv. Miss. Ambros. Pa- 
 mel. Liturg. torn. i. p. 354. 
 Sacramentar. Gelasii Muratori 
 Lit. Rom. torn. i.p. 574. Gre- 
 gorii Sacr. Menard. p. 75. Mu- 
 ratori Liturg. Rom. torn. ii. 
 p. 67. Miss. Gall. Vet. Mabil- 
 lon Lit. Gall. p. 366. MS. 
 Leofr. fol. 115.
 
 336 Collects, Epistles, and Gospels. CHAP. in. 
 
 THE GOSPEL. St. John xx. i. Secundum Joannem xx. In illo 
 tempore una sabbathi Maria Magdalene venit .... quia opor- 
 tebat eum a mortuis resurgereQ. 
 
 MONDAY IN EASTER WEEK r . 
 
 FOR THE EPISTLE. Acts x. 34. Lectio ActuumApostolorumx. 
 Stans Petrus in medio plebis dixit, Viri fratres, vos scitis quod 
 factum est verbum per universam Judaeam .... per nomen ejus 
 omnes qui credunt in eum s . 
 
 THE GOSPEL. St. Luke xxiv. 13. Secundum Lucam xxiiii. 
 Exeuntes duo ex discipulis Jesu .... cognoverunt eum in frac- 
 tione panis*. 
 
 TUESDAY IN EASTER WEEK. 
 
 FOR THE EPISTLE. Acts xiii. 26. Lectio Actuum Apostolo- 
 rum xiii. Surgens Paulus et manu silentium indicens, ait ; Viri 
 fratres, .... resuscitans Jesum Christum Dominum nostrum 11 . 
 
 THE GOSPEL. St. Luke xxiv. 36. Secundum Lucam xxiiii. 
 Stetit Jesus in medio discipulorum suorum . . . . et remissionem 
 peccatorum in omnes gentes v . 
 
 THE FIRST SUNDAY AFTER EASTERw. 
 
 THE EPISTLE, i St. John v. 4. Lectio Epistolse beati Joan- 
 nis Apostoli i v. Omne quod natum est ex Deo vicit mundum 
 .... qui credit in Filium Dei habet testimonium Dei in se x . 
 
 THE GOSPEL. St. John xx. 19. Evangelium secundum Joan- 
 nem xx. Cum esset sero die illo una sabbatorum . . . . et ut 
 credentes vitam habeatis in nomine ejusY. 
 
 Q Miss. Sar. in sabbato post cha, fol. Ixxxvi. MS. Leofr. 
 
 Pascha, fol. Ixxxviii. MS. Le- fol. 117. Comes Pamel. torn, 
 
 ofr. fol. 115. ii. p. 25. 
 
 r The same collect for this v Miss. Sar. fol. Ixxxvi. MS. 
 
 day and the next as for Easter Leofr. 117. Comes Pamel. torn. 
 
 Sunday. ii. p. 25. 
 
 s Miss. Sar. Fer. 2 post Pas- w I have not found any ori- 
 
 cha, fol. Ixxxv. MS. Leofr. fol. ginal of the collect. 
 117. Comes Pamel. torn. ii. x Miss. Sar. Dominica prima 
 
 p. 25. post Pascha, fol. Ixxxix. Comes 
 
 * Miss. Sarisb. fol. Ixxxvi. Pamel. torn. ii. p. 27. 
 MS. Leofr. fol. 117. Comes y Miss. Sar. fol. Ixxxix. Co- 
 
 Pamel. torn. ii. p. 25. mes Pamel. torn. ii. p. 27. 
 
 u Miss. Sar. Fer. 3 post Pas-
 
 CHAP. IH. 
 
 Originals of the English Collects, 
 
 337 
 
 THE SECOND SUNDAY AFTER EASTER*. 
 
 THE EPISTLE, i St. Peter ii. 19. Lectio Epistolae beati Petri 
 Apostoli i ii. Christus passus est pro vobis relinquens exem- 
 plum. . . . sed conversi estis nunc ad Pastorem et Episcopum 
 animarum vestrarum a . 
 
 THE GOSPEL. St. John x. n. Secundum Joannem x. Dixit 
 Jesus discipulis suis, Ego sum Pastor bonus. . . . et net unum 
 ovile et unus Pastor 13 . 
 
 THE THIRD SUNDAY AFTER EASTER. 
 
 Deus, qui errantibus, ut in 
 viam possint redire justitiae, 
 veritatis tuae lumen ostendis ; 
 da cunctis qui Christiana pro- 
 fessione censentur, et ilia re- 
 spuere, quae huic inimica sunt 
 nomini, et ea quae sunt apta, 
 sectari. Per Dominum c . 
 
 THE COLLECT. Almighty 
 God, who she west to them that 
 be in errorthelight of thy truth, 
 to the intent that they may 
 return into the way of righte- 
 ousness ; Grant unto all them 
 that are admitted into the fel- 
 lowship of Christ's religion, 
 that they may eschew those 
 things that are contrary to 
 their profession, and follow all 
 such things as are agreeable 
 to the same ; through our Lord 
 Jesus Christ. Amen. 
 
 THE EPISTLE, i St. Peter ii. 1 1. Lectio Epistolae beati Petri 
 Apostoli i ii. Carissimi, obsecro vos tanquam advenas et pere- 
 grines abstinere vos a carnalibus desideriis . . . . non tantum 
 bonis et modestis sed etiam dyscolis, heec est enim gratia in 
 Christo Jesu Domino nostrod. 
 
 THE GOSPEL. St. John xvi. 16. Secundum Joannem xvi. 
 
 z I have not yet found any 
 original of the collect. 
 
 a Miss. Sar. Dom. 2. post 
 Pascha, fol. xc. Comes Pamel. 
 torn. ii. p. 27. 
 
 b Miss. Sar. fol. xc. Comes 
 Pam. torn. ii. p. 27. 
 
 c Miss. Sar. fol. xci. Domi- 
 nica tertia post Pascha. Am- 
 bros. Miss. Pamel. torn. i. p. 
 
 VOL. I. 
 
 369. Leon. Sacram. Muratori 
 Liturg. Rom. torn. i. p. 301. 
 Gelasii Sacr. ibid. torn. i. p. 
 584. Gregorii Liber Sacra- 
 ment. Menard. p. 89. MS. 
 Leofr. fol. 124. 
 
 d Miss. Sarisb. fol. xci. MS. 
 Leofr. 124. Comes Pamel. 
 torn. ii. p. 28.
 
 338 
 
 Collects, Epistles, and Gospels. 
 
 CHAP, in- 
 
 Dixit Jesus discipulis suis, Modicum et jam non videbitis me 
 . . . . et gaudium vestrum nemo toilet a vobis e . 
 
 THE FOURTH SUNDAY AFTER EASTER. 
 
 Deus, .qui fidelium mentes 
 unius efficis voluntatis, da po- 
 pulis tuis id amare quod praeci- 
 pis, id desiderare quod pro- 
 mittis, ut inter mundanas va- 
 rietates ibi nostra fixa sint 
 corda ubi vera sunt gaudia. 
 Per'. 
 
 THE COLLECT. O Almighty 
 God, who alone canst order 
 the unruly wills and affections 
 of sinful men ; Grant unto thy 
 people, that they may love 
 the thing which thou com- 
 mandest, and desire that which 
 thou dost promise ; that so, 
 among the sundry and mani- 
 fold changes of the world, our 
 hearts may surely there be 
 fixed, where true joys are to 
 be found ; through Jesus Christ 
 our Lord. Amen. 
 
 THE EPISTLE. St. James i. 17. Lectio Epistolse beati Jacobi 
 Apostoli i. Omne datum optimum et omne donum perfectum 
 .... quod potest salvare animus vestras S. 
 
 THE FIFTH SUNDAY AFTER EASTER. 
 
 THE COLLECT. O Lord, from 
 whom all good things do come ; 
 Grant to us thy humble ser- 
 vants, that by thy holy inspi- 
 ration we may think those 
 things that be good, and by 
 thy merciful guiding may per- 
 form the same ; through our 
 Lord Jesus Christ. Amen. 
 
 Deus, a quo bona cuncta 
 procedunt ; largire supplicibus 
 tuis ut cogitemus te inspirante 
 quae recta sunt, et te guber- 
 nante eadem faciamus. Per 1 '. 
 
 e Miss. Sar. fbl. xci. MS. 
 Leofr. 124. Comes Pamel. torn, 
 ii. p. 28. 
 
 f Miss. Sar. Dominica iv. 
 post Pascha, fol. xcii. Ambros. 
 Miss. Pamel. Liturg. torn. i. 
 p. 368. Gelasii Sacramentar. 
 Muratori torn. i. p. 5.85. Gre- 
 
 gorii Sacram. Menard. p. 90. 
 MS. Leofr. fol. 124. 
 
 8 Miss. Sarisb. fol. xcii. MS. 
 Leofr. fol. 125. Comes Pamel. 
 torn. ii. p. 29. 
 
 h Miss. Sar. Dom. v. post 
 Pascha, fol. xcii. Gelasii Sa- 
 cramentar. Muratori Lit. Rom.
 
 CHAP. III. 
 
 Originals of the English Collects, fyc. 
 
 339 
 
 THE EPISTI/E. St. James i. 22. Lectio Epistolae beati Jacob! 
 Apostoli i. Estote factores verbi et non auditores tantum .... 
 et immaculatum se custodire ab hoc sseculoi. 
 
 THE GOSPEL. St. Johnxvi. 23. Secundum Joannem xvi. Amen, 
 Amen, dico vobis .... in hoc credimus quia a Deo existiJ. 
 
 THE ASCENSION DAY. 
 
 Concede quaesumus omnipo- 
 tens Deus, ut qui hodierna die 
 unigenitum tuum Redempto- 
 rem nostrum ad ccelos ascen^ 
 disse credimus, ipsi quoque 
 mente in coelestibus habite*- 
 mus. Per eundem^. 
 
 THE COLLECT. Grant we be- 
 seech thee, Almighty God, that 
 like as we do believe thy only 
 begotten Son our Lord Jesus 
 Christ to have ascended into 
 the heavens ; so we may also 
 in heart and mind thither 
 ascend, and with him conti- 
 nually dwell, who liveth and 
 reigneth with thee and the 
 Holy Ghost, one God, world 
 without end. Amen. 
 
 FOR THE EPISTLE. Actsi. i. Lectio Actuum Apostolorum i. 
 Primam quidem sermonem feci de omnibus Theophile .... sic 
 veniet quemadmodum vidistis eum euntem in ccelum 1 . 
 
 THE GOSPEL. St. Mark xvi. 14. Secundum Marcum xvi. 
 Recumbentibus undecim discipulis .... Domino cooperante et 
 sermonem confirmante sequentibus signis m . 
 
 SUNDAY AFTER ASCENSION DAY. 
 
 O God the King of Glory " OrexGloriae, Domine vir- 
 who hast exalted thine only tutum, qui triumphator hodie 
 
 torn. i. p. 585. Gregorii Liber 
 Sacram. Menard. p. 91. MS. 
 Leofr. fol. 125. 
 
 1 Miss. Sar. fol. xcii. MS. 
 Leofr. fol. i 25. Comes Pamel. 
 torn. ii. p. 29. 
 
 J Miss. Sar. fol. xcii. MS. 
 Leofr. fol. 125. 
 
 k Miss. Sarisb. in die As- 
 censionis Domini, fol. xciii. 
 Gregorii Sacr. Menard. p. 95. 
 Muratori torn. ii. p. 85. MS, 
 
 Leofr. fol. 128. derived from 
 Gelasii Sacramentar. Muratori 
 Lit. Rom. torn. i. p. 587. 
 
 1 Miss. Sarisb. fol. xciii. 
 Lectionar. Gallic, in Ascen- 
 sione Domini nostri Jesu 
 Christi Mabillon. Liturg. Gall, 
 p. 155. Comes Pamel. torn, ii, 
 
 P- 31- 
 
 m Miss. Sar. fol. xciv. Co, 
 mes Pamel. torn. ii. p. 31.
 
 340 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 super omnes coelos ascendisti, 
 ne derelinquas nos orphanos, 
 sed mitte promissum Patris in 
 nos Spiritum Veritatis m ." 
 
 Son Jesus Christ with great 
 triumph unto thy kingdom in 
 heaven ; we beseech thee leave 
 us not comfortless, but send to 
 us thy Holy Ghost to comfort 
 us, and exalt us unto the same 
 place whither our Saviour 
 Christ is gone before, who 
 liveth and reigneth with thee, 
 and the Holy Ghost, one God, 
 world without end. Amen. 
 
 THE EPISTLE, i St. Peter iv. 7. Lectio Epistolae beati Petri 
 Apostoli iv. Estote prudentes et vigilate in orationibus . . . . ut 
 in omnibus honorificetur Deus per Jesum Christum Dominum 
 nostrum n . 
 
 THE GOSPEL. St. John xv. 26. and part of chap. xvi. Secun- 
 dum Joannem xv. et xvi. Cum venerit Paraclitus . . . . et cum 
 venerit hora, eorum reminiscamini, quia ego dixi vobis . 
 
 WHITSUNDAY. 
 
 THE COLLECT. God, who as 
 at this time didst teach the 
 hearts of thy faithful people, 
 by the sending to them the 
 light of thy Holy Spirit; Grant 
 us by the same Spirit to have 
 a right judgment in all things, 
 and evermore to rejoice in his 
 
 Deus, qui hodierna die corda 
 fidelium Sancti Spiritus illus- 
 tratione docuisti ; da nobis in 
 eodem Spiritu, recta sapere, 
 et de ejus semper consolation e 
 gaudere. Per Dominum, in 
 unitate ejusdemP. 
 
 m The collect for this Sun- 
 day, " appears to have been 
 made altogether new, by the 
 original compilers of our li- 
 turgy. The whole of the be- 
 ginning, however, is taken 
 from the anthem for vespers 
 on Ascension-day ; which an- 
 them (antiphona) was also 
 sung on this day." For the 
 above quotation and remarks 
 I am indebted to the MS. an- 
 notations of bishop Lloyd on 
 
 the Book of Common Prayer. 
 
 11 Miss. Sar. Dominica infra 
 octav. Ascensionis fol. xciv. 
 MS. Leofr. fol. 129. Comes 
 Pamel. torn. ii. p. 31. 
 
 Miss. Sar. fol. xciiii. MS. 
 Leofr. fol. 1 29. Comes Pamel. 
 torn. ii. p. 31. 
 
 P Miss. Sar. in die Pente- 
 costes, fol. xcvi. Gregorii Sa- 
 cram. Menard. p. 98. MS. 
 Leofr. fol. 131.
 
 CHAP. in. Originals of the English Collects, $c. 341 
 
 holy comfort : through the me- 
 rits of Jesus Christ our Sa- 
 viour, who liveth and reign- 
 eth with thee in the unity of 
 the same spirit, one God, 
 world without end. Amen. 
 
 FOR THE EPISTLE. Acts ii. i. Lectio Actuum Apostolorum ii. 
 Dum complerentur dies Pentecostes. . . . audivimus eos loquen- 
 tes nostris linguis magnalia Dei^. 
 
 THE GOSPEL. St. John xiv. 15. Secundum Joannem xiv. 
 Dixit Jesus discipulis suis, Si quis diligit me. . . . et sicut man- 
 datum dedit mihi Pater sic facio r . 
 
 MONDAY IN WHITSUN-WEEK. 
 
 FOB THE EPISTLE. Acts, x-34- Lectio Actuum Apostolorum x- 
 In diebus illis aperiens Petrus os suum dixit . . . . et jussit eos 
 baptizari in nomine Domini nostri Jesu Christi 8 . 
 
 THE GOSPEL. St. John iii. 16. Secundum Joannem. iii. Sic 
 Deus dilexit mundum ut Filium suum unigenitum daret. . . . ut 
 manifestentur ejus opera quia in Deo sunt facta*. 
 
 TUESDAY IN WHITSUN-WEEK. 
 
 FOR THE EPISTLE. Acts viii. 14. Lectio Actuum Apostolo- 
 rum viii. Cum audissent Apostoli qui erant Hierosolymis. . . . 
 et accipiebant Spiritum Sanctum u . 
 
 THE GOSPEL. St. John x. i. Secundum Joannem x. Amen, 
 Amen, dico vobis, qui non intrat. . . . et abundantius habeant v . 
 
 TRINITY SUNDAY. 
 
 THE COLLECT. Almighty OmnipotenssempiterneDeus, 
 and everlasting God, who hast qui dedisti famulis tuis, in con- 
 given unto thy servants grace, fessione verae fidei aeternae Tri- 
 by the confession of a true nitatis gloriam agnoscere, et 
 
 q Miss. Sar. fol. xcvi. MS. * Miss. Sar. fol. xcvii. MS. 
 
 Leofr. fol. 132. Lectionar. Gall. Leofr. fol. 132. Comes Pamel. 
 
 Mabillon. de Liturg. Gall. p. torn. ii. p. 33. 
 
 155. Comes Pamel. torn. ii. p-32. u Miss. Sar. Fer-3 post Pen- 
 
 r Miss. Sar. fol. xcvi. MS. tecost. fol. xcvii. MS. Leofr. 
 
 Leofr. 132. Comes Pam. torn. 133. Comes Pam. torn. ii. 
 
 ii. p. 32. p. 33. 
 
 9 Miss. Sar. fol. xcvi. Feria v Miss. Sar. fol. xcvii. MS. 
 
 2 post Pentecost. MS. Leofr. Leofr. 133. Comes Pamel. 
 
 132. Comes Pamel. torn, ii.p-3 2. torn. ii. p. 33. 
 
 z 3
 
 842 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. in. 
 
 in potentia Majestatis adorare 
 Unitatem ; qusesumus, tit ejus- 
 dem fidei firmitate ab omni- 
 bus semper muniemur adver- 
 sis. Per Dominum nostrum w . 
 
 faith, to acknowledge the glory 
 of the eternal Trinity, and in 
 the power of the Divine Ma- 
 jesty to worship the Unity; We 
 beseech thee that thou wouldst 
 keep us steadfast in this faith, 
 and evermore defend us from 
 all adversities, who livest and 
 reignest, one God, world with- 
 out end. Amen. 
 
 FOR THE EPISTLE. Rev. iv. i. Lectio libri Apocalypsis bead 
 Joannis Apostoli iv. Vidi ostium apertum in ccelo. . . . proce- 
 debant viginti quatuor seniores ante sedentem in throno, et 
 adorabant viventem in ssecula saeculorum*. 
 
 THE GOSPEL. St. John iii. I. Secundum Joannem iii. Erat 
 homo ex Pharisseis Nicodemus nomine . . . . ut omnis qui cre- 
 dit in ipso non pereat sed habeat vitam BeternamY. 
 
 AFTER TRINITY. 
 
 Deus, in te sperantium forti- 
 tude, adesto propitius invoca- 
 tionibus nostris ; et quia sine 
 te nihil potest mortalis infir- 
 initas ; praesta auxilium gratiae 
 tuse ; ut in exequendis manda- 
 tis tuis; et voluntate tibi et 
 actione placeamus. Per Do- 
 minum 2 . 
 
 FIRST SUNDAY 
 
 THE COLLECT. O God, the 
 strength of all them that put 
 their trust in thee, mercifully 
 accept our prayers; and be- 
 cause through the weakness of 
 our mortal nature we can do 
 no good thing without thee, 
 grant us the help of thy grace ; 
 that in keeping thy command- 
 ments we may please thee, 
 both in will and deed, through 
 Jesus Christ our Lord. Amen. 
 
 THE EPISTLE, i St. John iv. 7. Lectio Epistolae beati Joannis 
 
 w Miss. Sar. in die sanctse 
 Trinitatis, fol. c. Gregorii Li- 
 ber Sacr. Menard. p. 105. 
 MS. Leofr. Missa de sancta 
 Trinitate, fol. 212. 
 
 x Miss. Sar. fol. c. Comes 
 Pamel. torn. ii. p. 34. 
 
 7 Miss. Sar. fol. c. Comes 
 Pamel. torn. ii. p. 34. 
 
 z Miss. Sar. Dominica prima 
 post festum sanctse Trinitatis 
 fol. xci. MS. Leofr. 136. Am- 
 bros. Miss. Pamel. Liturg. torn, 
 i. p. 369. Gelasii Sacram. Mu- 
 ratori Liturg. Rom. torn. i. 
 p. 587. Gregorii Sacramentar. 
 Menard. p. 175.
 
 CHAP. in. Originals of the English Collects, 
 
 343 
 
 Apostoli i iv. Deus caritas est. In hoc apparuit caritas Dei 
 . . . . et hoc mandatum habemus a Deo, ut qui diligit Deum, 
 diligat et fratrem suurn 3 . 
 
 THE GOSPEL. St Luke xvi. 19. Secundum Lucam xvi. Homo 
 uii idam erat dives, et induebatur purpura. . . . neque si quis ex 
 mortuis resurrexerit credent 11 . 
 
 THE SECOND SUNDAY AFTER TRINITY. 
 
 Sancti nominis tui, Domine, 
 timorem pariter et amorem 
 fac nos habere perpetuum ; 
 quia nunquam tua guberna- 
 tione destituis, quos in solidi- 
 tate tuae dilectionis instituis. 
 Per Dominum c . 
 
 THE COLLECT. O Lord, who 
 never failest to help and go- 
 vern them whom thou dost 
 bring up in thy steadfast fear 
 and love ; Keep us, we be- 
 seech thee, under the protec- 
 tion of thy good providence, 
 and make us to have a perpe- 
 tual fear and love of thy holy 
 name ; through Jesus Christ 
 our Lord. Amen. 
 
 THE EPISTLE, i St. Johniii. 13. Lectio Epistolac beati Joan- 
 nis Apostoli i iii. Carissimi, nolite mirare si odit vos mundus. . . . 
 non diligamus verbo neque lingua, sed opere et veritate d . 
 
 THE GOSPEL. St. Luke xiv. 16. Secundum Lucam xiv. 
 Homo quidam fecit coenam magnam. . . . nemo virorum illorum 
 qui locuti sunt gustabit coenam meam e . 
 
 THE THIRD SUNDAY AFTER TRINITY. 
 
 THE COLLECT. O Lord, we 
 beseech thee mercifully to hear 
 us; and grant that we, to whom 
 thou hast given an hearty de- 
 sire to pray, may by thy mighty 
 aid be defended and comforted 
 
 Deprecationem nostrum, quse- 
 sumus Domine, benignus ex- 
 audi ; et quibus supplicandi 
 praestas affectum, tribue defen- 
 sionis auxilium. Per Domi- 
 num f . 
 
 a Miss. Sar. foi. ci. MS. 
 Leofr. fol. 136. Comes Pamel. 
 torn. ii. p. 35. 
 
 b Miss. *Sar. fol. cii. MS. 
 Leofr. fol. 136. Comes Pamel. 
 torn. ii. p. 35. 
 
 c Miss. Sar. Dominica ii. post 
 Trinitatem, fol. cii. MS. Leofr. 
 136. Gdasii Sacrum. Muratori 
 
 torn. i. p. 590, Gregorii Sa- 
 cram. Menard. p. 176. 
 
 d Miss. Sar. fol. cii. MS. 
 Leofr. 136. Comes Pamel. tom. 
 
 P-35- 
 
 e Miss. Sar. fol. cii. MS. Leofr. 
 
 1 36. Comes Pam. tom. ii. p. 35. 
 
 f Miss. Sarisb. Dominica ter- 
 
 tia post Trinitat. fol. ciii. MS. 
 
 z 4
 
 344 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 in all dangers and adversities ; 
 through Jesus Christ our Lord. 
 Amen. 
 
 THE EPISTLE, i St. Peter v. 5. Lectio Epistoke beati Petri 
 Apostoli i ultimo. Humiliamini sub potenti manu Dei .... 
 ipsi gloria et imperium in saecula sseculorum g. 
 
 THE GOSPEL. St. Luke xv. i. Secundum Lucam xv. Erant 
 appropinquantes ad Jesum publicani et peccatores. . . . gaudium 
 erit in coelo coram angelis Dei super uno peccatore poenitentiam 
 agente h . 
 
 THE FOURTH SUNDAY AFTER TRINITY. 
 
 Protector in te sperantium 
 Deus, sine quo nihil est vali- 
 dum, nihil sanctum ; multi- 
 plica super nos misericordiam 
 tuam, ut te Rectore, te Duce, 
 sic transeamus per bona tem- 
 poralia, ut non amittamus e- 
 terna. Per Dominum nostrum 5 . 
 
 THE COLLECT. O God, the 
 protector of all that trust in 
 thee, without whom nothing is 
 strong, nothing is holy ; In- 
 crease and multiply upon us 
 thy mercy; that, thou being 
 our Ruler and Guide, we may 
 so pass through things tempo- 
 ral, that we finally lose not 
 the things eternal : Grant this, 
 O heavenly Father, for Jesus 
 Christ's sake, our Lord. Amen. 
 
 THE EPISTLE. Rom. viii. 18. Ad Romanes viii. Existimo 
 enim quia non sint condignae passiones hujus temporis. . . . ex- 
 pectantes redemptionem corporis nostri in Christo Jesu Domino 
 nostroi. 
 
 THE GOSPEL. St. Luke vi. 36. Secundum Lucam vi. Estote 
 misericordes sicut et Pater vester . . . . et tune perspicies ut edu- 
 cas festucam de oculo fratris tui k . 
 
 Leofr. fol. 137. Gregorii Sa- 
 cram. Menard. p. 177. 
 
 e Miss. Sar. fol.ciii. MS. 
 Leofr. fol. 137. Comes Pamel. 
 torn. ii. p. 37. 
 
 h Miss. Sar. fol. ciii. MS. 
 Leofr. 137. Comes Pamel. ibid. 
 
 ' Miss. Sar. Dominica quarta 
 post Trinitat. fol. ciii. Gregorii 
 
 Sacram. Menard. p. 178. MS. 
 Leofr. 137. Miss. Franc. Ma- 
 billon. Lit. Gall. p. 322. 
 
 J Miss. Sar. fol. ciii. MS. 
 Leofr. 137. Comes Pamel. torn, 
 ii. p. 37. 
 
 k Miss. Sar. fol. ciii. MS. 
 Leofr. 137. Comes Pamel. ibid, 
 p. 38.
 
 CHAP. in. Originals of the English Collects, $c. 345 
 
 THE FIFTH SUNDAY AFTER TRINITY* 
 
 THE COLLECT. Grant, O 
 Lord, we beseech thee, that 
 the course of this world may 
 be so peaceably ordered by thy 
 governance, that thy Church 
 may joyfully serve thee in all 
 godly quietness ; through Je- 
 sus Christ our Lord. Amen. 
 
 Danobis quaesumus Domine, 
 ut et mundi cursus pacifice no- 
 bis tuo ordine dirigatu, et Ec- 
 clesia tua tranquilla devotione 
 laetetur. Per Dominum nos- 
 trum 1 . 
 
 THE EPISTLE, i St. Peter iii. 8. Lectio Epistolae beati Petri 
 Apostoli i iii. Omnes unanimes in oratione estote, compatien- 
 tes .... Dominum autem Christum sanctificate in cordibus 
 vestris. 
 
 THE GOSPEL. St. Luke v. i. Secundum Lucam v. Cum 
 turbae irruerent ad Jesum ut audirent verbum Dei . . . . et sub- 
 ductis in terrain navibus, relictis omnibus, secuti sunt eum n . 
 
 THE SIXTH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. O God, who 
 hast prepared for them that 
 love thee such good things as 
 passman'sunderstanding; Pour 
 into our hearts such love to- 
 ward thee, that we, loving thee 
 above all things, may obtain 
 thy promises, which exceed all 
 that we can desire ; through 
 Jesus Christ our Lord. Amen. 
 
 Deusqui diligentibus te bona 
 invisibilia praeparasti ; infunde 
 cordibus nostris, tui amoris af- 
 fectum ; ut te in omnibus et 
 super omnia diligentes, pro- 
 missiones tuas, quaj omne de- 
 siderium superant, consequa- 
 mur. Per Dominum nostrum . 
 
 1 Miss. Sar. fol. cvi. Domi- 
 nica v. post Trinitatem. MS. 
 Leofr. fol. 138. Gregorii Sa- 
 cramentar. Menard. p. J 79. 
 
 n Miss. Sar. fol. ciii. MS. 
 Leofr. 138. Comes Pamel. torn, 
 ii p. 38. 
 
 n Miss. Sar. fol. civ. MS. 
 Leofr. 138. Comes Pamel. ibid. 
 
 Miss. Sar. Dominica sexta 
 post Trinitatem, fol. civ. Am- 
 bros. Miss.Pamel. Liturg .torn, 
 i. p. 387. Gelasii Sacramentar. 
 Muratori, torn. i. p. 687. Gre- 
 gorii Sacram. Menard. p. 179. 
 MS. Leofr. fol. 138. Miss. 
 Franc, ssec. 7. vel 8. Mab. Lit. 
 Gall. p. 322.
 
 346 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 THE EPISTLE. Rom. vi. 3. Ad Romanes vi. Quicunque bap- 
 tizati sumus in Christo Jesu, in morte ipsius baptizati sumus 
 .... viventes autem Deo in Christo Jesu Domino nostroP. 
 
 THE GOSPEL. St. Matth. v. 20. Secundum Mattheum v. 
 Dixit Jesus discipulis suis. Amen, dico vobis, quia nisi abunda- 
 verit justitia vestra . . . . et tune veniens offeres munus tuumQ. 
 
 THE SEVENTH SUNDAY AFTER TRINITY. 
 
 Deus virtutum, cujus est to- 
 tum quod est optimum; insere 
 pectoribus nostris amorein tui 
 nominis, et prsesta in nobis re- 
 ligionis augmentum ; ut quse 
 sunt bona nutrias, ac pietatis 
 studio quae sunt nutrita custo- 
 dias. Per r . 
 
 THE COLLECT. Lord of all 
 power and might, who art the 
 author and giver of all good 
 things; Graft in our hearts the 
 love of thy Name, increase in 
 us true religion, nourish us 
 with all goodness, and of thy 
 great mercy keep us in the 
 same; through Jesus Christ our 
 Lord. Amen. 
 
 THE EPISTLE. Rom. vi. 19. Ad Romanes vi. Humanum dico 
 propter infirmitatem carnis vestrae .... gratia autem Dei, vita 
 aeterna in Christo Jesu Domino nostro 5 . 
 
 THE GOSPEL. St. Mark viii. i. Secundum Marcum viii. In 
 illo tempore cum turba multa esset cum Jesu .... erant autem 
 qui manducaverunt quasi quatuor millia, et dimisit eos*. 
 
 THE EIGHTH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. O God, whose 
 never-failing providence order- 
 eth all things both in heaven 
 
 Deus, cujus providentia in 
 sui dispositione non fallitur; te 
 supplices exoramus, ut noxia 
 
 P Miss. Sar. fol. civ. MS. 
 Leofr. 138. Comes Pamel. torn, 
 ii. p. 40. 
 
 q Miss. Sar. fol. civ. MS. 
 Leofr. 138. Comes Pamel. ibid. 
 
 r Miss. Sar. Dominica vii. 
 post Trinitatem, fol. cv. Am- 
 bros. Miss. Pamel. torn. i. p. 
 380. Gelasii Sacr. Muratori, 
 torn. i. p. 687. Gregorii Sacr. 
 
 Menard. p. 180. MS. Leofr. 
 fol. 139. Miss. Franc. Mabill. 
 Lit. Gall. p. 322. 
 
 s Miss. Sar. fol. cv. MS. 
 Leofr. 139. Comes Pamel. torn, 
 ii. p. 41. 
 
 t Miss. Sar. fol. cv. MS. 
 Leofr. fol. 139. Comes Pamd. 
 ibid.
 
 CHAP. in. Originals of the English Collects, fyc. 
 
 847 
 
 cuncta submoveas, et omnia no- 
 bis profutura concedas. Per u . 
 
 and earth ; We humbly beseech 
 thee to put away from us all 
 hurtful things, and to give us 
 those things which be profit- 
 able for us; through Jesus 
 Christ our Lord. Amen. 
 
 THE EPISTLE. Rom. viii. 12. Ad Romanes viii. Pratres de- 
 bitores sumus, non carnis .... haeredes quidem Dei, cohseredes 
 autem Christi v . 
 
 THE GOSPEL. St. Matthew vii. 15. Secundum Mattheum vii. 
 Attendite a falsis prophetis .... sed qui facit voluntatem Pa- 
 tris mei qui in coelis est, ipse intrabit in regnum coelorum w . 
 
 THE NINTH SUNDAY AFTER TRINITY. 
 
 Largire nobis Domine, quee- 
 sumus, semper spiritum cogi- 
 tandi quae recta sunt, propitius, 
 et agendi ; ut qui sine te esse 
 non possumus, secundum te 
 vivere valeamus. Per x . 
 
 THE COLLECT. Grant to us, 
 Lord, we beseech thee, the 
 spirit to think and do always 
 such things as be rightful ; that 
 we, who cannot do any thing 
 that is good without thee, may 
 by thee be enabled to live ac- 
 cording to thy will ; through 
 Jesus Christ our Lord. Amen 
 
 THE EPISTLE, i Cor. x. i. Ad Corinthios i x. Non simus 
 concupiscentes malorum sicut et illi .... sed faciet cum tempta- 
 tione etiam proventum ut possitis sustinereY. 
 
 THE GOSPEL. St. Luke xvi. i. Secundum Lucam xvi. Homo 
 quidam erat dives . . . . ut cum defeceritis recipiant vos in seterna 
 tabernacula 2 . 
 
 u Miss. Sar. Dominica viii. 
 post Trinitatem, fol. cv. Gela- 
 sii Sacramentar. Muratori Lit. 
 Rom. torn. i. p. 688. Gregorii 
 Sacrament. Menard. p. 181. 
 MS. Leofr. fol. 139. 
 
 v Miss. Sar. fol. cv. MS. 
 Leofr. 139. Comes Pamel. torn. 
 ii. p. 42. 
 
 * Miss. Sar. fol. cv. MS. 
 Leofr. 139. Comes Pamel. ibid. 
 
 x Miss. Sar. Dom. ix. post 
 
 Trinitatem, fol. cvi. Leon. Sa- 
 cramentar. Muratori, torn. i. 
 p. 379. Gelasii Sacram. ibid, 
 p. 689. Gregorii Liber Sacr. 
 Menard. p. 182. MS. Leofr. 
 fol. 140. 
 
 y Miss. Sar. fol. cvi. MS. 
 Leofr. 140. Comes Pamel. torn, 
 ii. p. 42. 
 
 z Miss. Sar. fol. cvi. MS. 
 Leofr. 140. Comes Pamel. ibid.
 
 348 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 THE TENTH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. Let thy mer- 
 ciful ears, O Lord, be open to 
 the prayers of thy humble ser- 
 vants ; and that they may ob- 
 tain their petitions, make them 
 to ask such things as shall 
 please thee ; through Jesus 
 Christ our Lord. Amen. 
 
 Pateant aures misericordiae 
 tuae, Domine, precibus suppli- 
 cantium ; et ut petentibus de- 
 siderata concedas, fac eos quse 
 tibi placita sunt postulare. Per 
 Dominum a . 
 
 THE EPISTLE, i Cor. xii. i. Ad Corinthios i xii. Scitis quo- 
 niam cum gentes essetis .... dividens singulis prout vult b . 
 
 THE GOSPEL. St. Luke xix. 41. Secundum Lucam xix. Cum 
 appropinquaret Jesus Hierusalem . . . . et erat docens quotidie in 
 templo c . 
 
 THE ELEVENTH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. O God, who Deus, qui omnipotentiam 
 declarest thy almighty power tuam parcendo maxime et mi- 
 most chiefly in shewing mercy serando manifestas ; multiplica 
 and pity; Mercifully grant unto super nos gratiam tuam, ut ad 
 us such a measure of thy grace, tua promissa currentes, creles- 
 that we, running the way of tium bonorum facias esse con- 
 thy commandments, may ob- sortes. Per' 1 , 
 tain thy gracious promises, and 
 be made partakers of thy hea- 
 venly treasure ; through Jesus 
 Christ our Lord. Amen. 
 
 THE EPISTLE, i Cor. xv. i. Ad Corinthios i xv. Fratres 
 notum vobis facio evangelium . . . . et gratia ejus in me vacua 
 non fuit e . 
 
 a Miss. Sar. Dominica x. 
 post Trinitatem, fol. cvi. Miss. 
 Ambros. Pamel. torn. i. p. 310. 
 Leon. Sacramentar. Muratori 
 Lit. Rom. torn. i. p. 381. Ge- 
 lasii Sacr. ibid. p. 689. MS. 
 Leofr. 140. Miss. Franc. Ma- 
 billon. Lit. Gall. p. 325. 
 
 ? Miss. Sar. fol. cvi. MS. 
 Leofr. 140. Comes Pamel. torn, 
 ii. p. 43. 
 
 c Miss. Sar. fol. cvi. MS. 
 Leofr. 140. Comes Pamel. ibid. 
 
 d Miss. Sar. Dom. xi. post 
 Trinitatem, fol. cvii. Gelasii 
 Sacramentar. Muratori, tom.i. 
 p. 690. Gregorii Sacr. Menard. 
 p. 183. MS. Leofr. 141. Miss. 
 Gothicum Mabillon. Lit. Gall. 
 p. 292. Miss. Franc, ibid. p. 
 
 324- 
 
 e Miss. Sar. fol. cvii. MS.
 
 CHAP. in. Originals of the English Collects, <Sfc. 
 
 349 
 
 THE GOSPEL. St. Luke xviii. 9. Secundum Lucam xviii. 
 Dixit Jesus ad quosdam qui in se confidebant tanquam justi 
 . . . . et qui se humiliat exaltabitur f . 
 
 THE TWELFTH SUNDAY AFTER TRINITY. 
 
 Omnipotens sempiterne De- 
 us, qui abundantia pietatis tuse 
 et merita supplicum excedis et 
 vota ; effunde super nos mise- 
 ricordiam tuam ; ut dimittas 
 quae conscientia metuit, et ad- 
 jicias quae oratio non praesumit. 
 PerS. 
 
 THE COLLECT. Almighty and 
 everlasting God, who art al- 
 ways more ready to hear than 
 we to pray, and art wont to 
 give more than either we de- 
 sire or deserve ; Pour down 
 upon us the abundance of thy 
 mercy ; forgiving us those 
 things whereof our conscience 
 is afraid, and giving us those 
 good things which we are not 
 worthy to ask, but through the 
 merits and mediation of Jesus 
 Christ, thy Son, our Lord. 
 Amen. 
 
 THE EPISTLE. 2 Cor. iii. 4. Ad Corinthios 2 iii. Fiduciam 
 talem habemus per Christum ad Deum .... multo magis abun- 
 dat ministerium justitiae in gloria h . 
 
 THE GOSPEL. St. Mark vii. 31. Secundum Marcum vii. Exi- 
 ens Jesus de fiiiibus Tyri venit ad Sidonem . . . . et surdos fecit 
 audire, et mutos loqui'. 
 
 THE THIRTEENTH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. Almighty and 
 merciful God, of whose only 
 gift it cometh that thy faithful 
 people do unto thee true and 
 
 Omnipotens et misericors 
 Deus, de cujus munere venit, 
 ut tibi a fidelibus tuis digne et 
 laudabiliter serviatur : tribue 
 
 Leofr. 141 . Comes Pamel. torn, 
 ii. p. 44. 
 
 ' Miss. Sar. fol. cvii. MS. 
 Leofr. 141 . Comes Pamel. ibid. 
 
 g Miss. Sar. Dominica xii. 
 post Trinitatem, fol. cvii. Leon. 
 Sacram. Muratori, torn. i. p. 
 418. Gelasii Sacr. ibid. p. 690. 
 Gregorii Sacr. Menard. p. 184. 
 
 MS. Leofr. 141. Miss. Franc. 
 Mabill. Lit. Gall. p. 324. 
 
 h Miss. Sar. Dom. xii. post 
 Trinitatem, fol. cvii. MS. Leofr. 
 141. Comes Pamel. torn. ii. 
 
 P- 45- 
 
 1 Miss. Sar. fol. cvii. MS. 
 Leofr. fol. 141. Comes Pa- 
 mel. ibid.
 
 350 
 
 Collects, Epistles, and Gospel*. 
 
 CHAP. III. 
 
 laudable service ; Grant, we nobis qusesumus ut ad promis- 
 
 beseech thee, that we may so siones tuas sine offensione cur, 
 
 faithfully serve thee in this life, ramus. Per J . 
 
 that we fail not finally to attain 
 
 thy heavenly promises; through 
 
 the merits of Jesus Christ our 
 
 Lord. Amen. 
 
 THE EPISTLE. Gal. iii. 16. Ad Galathas iii. Abrahae dictae 
 sunt promissiones . . . . ut promissio ex fide Jesu Christi daretur 
 credentibus k . 
 
 THE GOSPEL. St. Luke x. 23. Secundum Lucam x. Beati 
 oculi qui vident .... vade et tu fac similiter 1 . 
 
 THE FOURTEENTH SUNDAY AFTER TRINITY. 
 THE COLLECT. Almighty and Omnipotens sempiterne Deus, 
 
 everlasting God, give unto us 
 the increase of faith, hope, and 
 charity ; and that we may ob- 
 tain that which thou dost pro- 
 mise, make us to love that 
 which thou dost command : 
 through Jesus Christ our Lord. 
 Amen. 
 
 da nobis fidei, spei, et chari- 
 tatis augmentum ; et ut mere- 
 amur adsequi quod promittis ; 
 fac nos amare quod praecipis. 
 Per m . 
 
 THE EPISTLE. Gal. v. 16. Ad Galathas v. Spiritu ambulate 
 .... carnem suam crucifixerunt cum vitiis et concupiscentiis 11 . 
 
 THE GOSPEL. St. Luke xvii. n. Secundum Lucam xvii. 
 Cum iret Jesus in Hierusalem transibat per mediam Samariam 
 .... surge et vade, quia fides tua te salvum fecit . 
 
 J Miss. Sar. Dominica xiii. 
 post Trinitatem, fol. cviii. Leon. 
 Sacram. Muratori Lit. Rom. 
 torn. i. p. 371. Gelasii Sacr. 
 ibid. p. 691. MS. Leofr. fol. 
 142. 
 
 k Miss. Sar. fol. cviii. MS. 
 Leofr. fol. 142. Comes Pamel. 
 torn. ii.p. 46. 
 
 1 Ibid. 
 
 m Miss. Sar. fol. cviii Do 
 
 minica xiv. post Trinitatem. 
 Miss. Ambros. Pamel. Liturg. 
 torn. i. p. 432. Leon. Sacram. 
 Muratori torn. i. p. 374. Gela- 
 sii Sacr. ibid. p. 691. Gregorii 
 Sacr. Menard. p. 186. MS. 
 Leofr. 142. 
 
 n Miss. Sar. fol. cviii. MS. 
 Leofr. fol. 142. Comes Pamel, 
 torn. ii. p. 46. 
 
 Ibid.
 
 CHAP. in. Originals of the English Collects^ fyc. 
 
 351 
 
 THE FIFTEENTH SUNDAY AFTER TRINITY. 
 
 Custodi, Domine, quaesumus, 
 ecclesiam tuam propitiatione 
 perpetua ; et quia sine te labi- 
 tur humana mortalitas; tuis 
 semper auxiliis et abstrahatur 
 a noxiis, et ad salutaria diriga- 
 tur. Per P. 
 
 THE COLLECT. Keep, we be- 
 seech thee, O Lord, thy church 
 with thy perpetual mercy : and, 
 because the frailty of man with- 
 out thee cannot but fall, keep 
 us ever by thy help from all 
 things hurtful, and lead us to 
 all things profitable to our sal- 
 vation ; through Jesus Christ 
 our Lord. Amen. 
 
 THE GOSPEL. St. Matth. vi. 24. Secundum Mattheum vi. 
 Nemo potest duobus dominis servire. . . . et heec omnia adjici- 
 entur vobisl. 
 
 THE SIXTEENTH SUNDAY AFTER TRINITY. 
 
 Ecclesiam tuam, Domine 
 quaesumus, miseratio continua- 
 ta mundet et muniat ; et quia 
 sine te non potest salva con- 
 sistere; tuo semper munere 
 gubernetur. Per r . 
 
 THE COLLECT. O Lord, we 
 beseech thee, let thy continual 
 pity cleanse and defend thy 
 church ; and, because it cannot 
 continue in safety without thy 
 succour, preserve it evermore 
 by thy help and goodness ; 
 through Jesus Christ our Lord. 
 Amen. 
 
 THE EPISTLE. Ephes. iii. 13. Ad Ephesiosiii. Obsecro vos 
 ne deficiatis in tribulationibus meis .... ipsi gloria in ecclesia 
 et in Christo Jesu in omnes generationes saeculi saeculorum. 
 Amen 3 . 
 
 THE GOSPBL. St. Luke vii. n. Secundum Lucam vii. Ibat 
 
 P Miss. Sarisb. Dominica xv. 
 postTrinitatem, fol.cix. Gelasii 
 Sacramentar. Muratori torn. i. 
 p. 692. Gregorii Sacr. p. 186. 
 Menard. MS. Leofr. fol. 143. 
 The Epistle for this Sunday is 
 taken from the same chapter 
 as our own, in the missal of 
 Sarum, fol. cix. 
 
 q Miss. Sarisb. fol. cix. MS. 
 
 Leofr. 143. Comes Pamel. torn, 
 ii. p. 47. 
 
 r Miss. Sar. Dominica xvi. 
 post Trinitatem, fol. cix. Ge- 
 lasii Sacr. Muratori, torn. i. p. 
 692. Gregorii Sacr. Menard. 
 p. 187. MS. Leofr. fol. 143. 
 
 9 Miss. Sar. fol. cix. MS. 
 Leofr. fol. 143. Comes Pamel. 
 torn. ii. p. 48.
 
 352 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 Jesus in civitatem quae vocatur Nairn . . . . et quia Deus visitavit 
 plebem suam*. 
 
 THE SEVENTEENTH SUNDAY AFTER TRINITY. 
 
 Tua nos Domine, quaesumus, 
 gratia semper et praeveniat et 
 sequatur; ac bonis operibus 
 jugiter praestet esse intentos. 
 Per Dominum u . 
 
 THE COLLECT. Lord, we pray 
 thee that thy grace may always 
 prevent and follow us, and 
 make us continually to be 
 given to all good works ; 
 through Jesus Christ our Lord. 
 Amen. 
 
 THE EPISTLE. Ephes. iv. i. Ad Ephesios iv. Obsecro itaque 
 vos ego vinctus in Domino. . . . qui est benedictus in seecula 
 saeculorum v . 
 
 THE GOSPEL. St. Luke xiv. i . Secundum Lucam xiv. Cum 
 intraret in domum cujusdam principis Pharisaeorum . . . . et qui 
 se humiliat exaltabitur^. 
 
 THE EIGHTEENTH SUNDAY AFTER TRINITY. 
 
 Da, quaesumus Domine, po- 
 pulo tuo diabolica vitare con- 
 tagia ; et te solum Deum puro 
 corde sectari. Per x . 
 
 THE COLLECT. Lord, we be- 
 seech thee, grant thy people 
 grace to withstand the tempta- 
 tions of the world, the flesh, 
 and the Devil, and with pure 
 hearts and minds to follow 
 thee the only God ; through 
 Jesus Christ our Lord. Amen. 
 
 THE EPISTLE, i Cor. i. 4. Ad Corinthios primae i. Gratias 
 Deo meo semper pro vobis . . . . in die adventus Domini nostri 
 Jesu Christi y. 
 
 THE GOSPEL. St. Matth. xxii. 34. Secundum Mattheum xxii. 
 
 t Miss. Sar. fol. cix. MS. 
 Leofr. fol. 143. Comes Pamel. 
 ibid. 
 
 u Miss. Sar. Dom. xvii. post 
 Trinitatem, fol. ex. Gregorii 
 Sacr. Menard. p. 208. 
 
 ^ Miss. Sarisb. fol. ex. MS. 
 Leofr. 144. Comes Pamel. 
 torn. ii. p. 48. 
 
 * Ibid. 
 
 x Miss. Sar. Dom. xviii. post 
 Trinitatem, fol. ex. Gelasii Sa- 
 cramentar. Muratori, torn. i. 
 p. 693. Gregorii Sacr. Menard. 
 p. 190. MS. Leofr. 147. 
 
 y Miss. Sarisb. fol. ex. MS. 
 Leofr. 146. Comes Pamel. torn, 
 ii. p. 50.
 
 CHAP. III. 
 
 Originals of the English Collects, 
 
 353 
 
 Accederunt ad Jesum Pharisaei .... neque ausus fuit quisquis 
 ex ilia die eum amplius interrogare*. 
 
 THE NINETEENTH SUNDAY AFTER TRINITY. 
 
 Dirigat corda nostra, quae- 
 sumus Domine, tuse miseratio- 
 nis operatic ; quia tibi sine te 
 placere non possumus. Per 
 Dominum a . 
 
 THE COLLECT. O God, for- 
 asmuch as without thee we are 
 not able to please thee ; Mer- 
 cifully grant, that thy holy 
 Spirit may in all things direct 
 and rule our hearts ; through 
 Jesus Christ our Lord. Amen. 
 
 THE EPISTLE. Ephes. iv. 17. Ad Ephesios iiii. Renovamini 
 
 spiritu mentis vestrae et induite novum hominem ut habeat 
 
 unde tribuat necessitatem patienti b . 
 
 THE GOSPEL. St. Matth. ix. i. Secundum Mattheum ix. 
 Ascendens Jesus in naviculam . . . . et glorificaverunt Deum qui 
 dedit potestatem talem hominibus c . 
 
 THE TWENTIETH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. O Almighty 
 and most merciful God, of thy 
 bountiful goodness, keep us, we 
 beseech thee, from all things 
 that may hurt us; that we, 
 being ready both in body and 
 soul, may cheerfully accom- 
 plish those things that thou 
 wouldest have done ; through 
 Jesus Christ our Lord. Amen. 
 
 THE EPISTLE. Ephes. v. 15. Ad Ephesios v. Videte quomodo 
 
 Omnipotens et misericors 
 Deus, universa nobis adver- 
 santia propitiatus exclude ; ut 
 mente et corpore pariter ex- 
 pediti, quae tua sunt liberis 
 mentibus exequamur. Per Do- 
 minum' 1 . 
 
 z Miss. Sar. fol. ex. MS. 
 Leofr. 146. Comes Pamel. torn, 
 ii. p. 50. 
 
 a Miss. Sar. Dom. xix. post 
 Trinitatem, fol. cxi. Gelasii 
 Sacr. Muratori, torn. i. p. 693. 
 Sacr. Gregorii Menard. p. 191. 
 MS. Leofr. Exon. episcopi, 
 fol. 147. 
 
 VOL. I. 
 
 b Miss. Sarisb. fol. cxi. MS. 
 Leofr. 146. Comes Pamel. tom. 
 ii. p. 51. 
 
 c Ibid. 
 
 d Miss. Sar. Dom. xx. post 
 Trinitatem, fol. cxi. Gelasii 
 Sacr. Muratori, tom. i. p. 694. 
 Gregorii Sacr. Menard. p. 192. 
 MS. Leofr. fol. 147. 
 
 A a
 
 354 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. in. 
 
 caute ambuletis non quasi insipientes .... subjecti invicem in 
 timore Christi 6 . 
 
 THE GOSPEL. St. Matth. xxii. i. Secundum Mattheum xxii. 
 Simile factum est regnum coelorum homini regi qui fecit nuptias 
 .... multi enim sunt vocati pauci vero electi f . 
 
 THE ONE AND TWENTIETH SUNDAY AFTER TRINITY. 
 
 Largire, quaesumus Domine, 
 fidelibus tuis indulgentiam pla- 
 catus et pacem ; ut pariter ab 
 omnibus mundentur offensis, 
 et secura tibi mente deservi- 
 ant. Per. 
 
 THE COLLECT. Grant, we 
 beseech thee, merciful Lord, 
 to thy faithful people pardon 
 and peace ; that they may be 
 cleansed from all their sins, 
 and serve thee with a quiet 
 mind; through Jesus Christ 
 our Lord. Amen. 
 
 THE EPISTLE. Ephes. vi. 10. Ad Ephesios vi. Confortamini 
 in Domino, et in potentia virtutis ejus . . . . et gladium spiritus 
 quod est verbum Dei h . 
 
 THE GOSPEL. St. John iv. 16. Secundum Joannem iiii. Erat 
 quidam regulus cujus filius innrmabatur Capharnaum . . . . et 
 credidit ipse et domus ejus tota*. 
 
 THE TWO AND TWENTIETH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. Lord, we be- 
 
 seech thee to keep thy house- 
 hold the church in continual 
 godliness ; that through thy 
 protection it may be free from 
 all adversities, and devoutly 
 given to serve thee in good 
 works, to the glory of thy 
 
 Familiam tuanv, quaesumus 
 Domine, continua pietate cus- 
 todi ; ut a cunctis adversitati- 
 bus te protegente sit libera, et 
 in bonis actibus tuo nomini sit 
 devota. Per DominumJ. 
 
 Miss. Sarisb. fol. cxi. MS. 
 Leofr. fol. 147. Comes Pamel. 
 torn. ii. p. 53. 
 
 ' Ibid. 
 
 Miss. Sarisb. Domin. xxi. 
 post Trinit. fol. cxii. Gelasii 
 Sacr. Muratori, torn. i. p. 694. 
 Gregorii Sacr. Menard. p. 193. 
 
 MS. Leofr. fol. 148. 
 
 h Miss. Sarisb. fol. cxii. Co- 
 mes Pamel. torn. ii. p. 52. 
 
 i Ibid. 
 
 j Miss. Sar. Dom. xxii. post 
 Trin. fol. cxii. MS. Leofr. fol. 
 148.
 
 CHAP. ra. Originals of the Erqlish Collects, <r. 355 
 
 name ; through Jesus Christ 
 our Lord. Amen. 
 
 THE EPISTLE. Phil. i. 3. Ad Philippenses i. Confidimus in 
 Domino Jesu quia qui ccepit in vobis. opus bonum perficiet .... 
 in gloriam et laudem Dei k . 
 
 THE GOSPEL. St. Matth. xviii. 21. Secundum Mattheum 
 xviii. Simile est regnum coelorum homini regi qui voluit ratio- 
 nem ponere cum servis suis .... si non remiseritis unusquisque 
 fratri suo de cordibus vestris 1 . 
 
 THE THREE AND TWENTIETH SUNDAY AFTER 
 TRINITY. 
 
 THE COLLECT. O God, our Deus, refugium nostrum et 
 refuge and .strength, who art virtus, adesto piis Ecclesiae tuae 
 the author of all godliness ; precibus, auctor ipse pietatis ; 
 Be ready, we beseech thee, to et praesta, ut quod fideliter pe- 
 hear the devout prayers of thy timus, efficaciter consequamur. 
 Church, and grant that those Per m . 
 things which we ask faithfully, 
 we may obtain effectually; 
 through Jesus Christ our Lord. 
 Amen. 
 
 THE EPISTLE. Phil. iii. 17. Ad Philippenses iii. Fratres imi- 
 tatores mei estote .... secundum operationem qua possit etiam 
 subjicere sibi omnia in Christo Jesu Domino nostro n . 
 
 THE GOSPEL. St. Matthew xxii. 15. Secundum Mattheum 
 xxii. Abeuntes Phariseei consilium inierunt ut caperent Jesum 
 in sermone . . . . et quee sunt Dei Deo. 
 
 THE FOUR AND TWENTIETH SUNDAY AFTER 
 TRINITY. 
 
 THE COLLECT. O Lord, we Absolvere, quecsumus Do- 
 
 beseech thee, absolve thy peo- mine, tuorum delicta populo- 
 ple from their offences ; that rum ; ut a peccatorum nostro- 
 
 k Miss. Sarisb. fol. cxii. Co- Menard.p.i94.MS.Leofr. 149 
 
 mes Pamel. torn. ii. p. 53. n Miss. Sarisb. Dom. xxiii- 
 
 1 Ibid. . post Trin. fol.cxiii. MS.Leofr- 
 
 m Miss. Sar. Dom. xxiii. post fol. 148. Comes Pamel. torn, ii- 
 
 Trin. fol. cxiii. Gregorii Sacr. p. 54. Ibid. 
 
 A a 2
 
 356 
 
 Collects, Epistles, and Gospels, 
 
 CHAP. in. 
 
 through thy bountiful good- rum nexibus, quee pro nostra 
 ness we may all be delivered fragilitatecontraximus, tun be- 
 from the bands of those sins, nignitate liberemur. Per Do- 
 which by our frailty we have minumP. 
 committed ; Grant this, O hea- 
 venly Father, for Jesus Christ's 
 sake, our blessed Lord and Sa- 
 viour. Amen. 
 
 THE EPISTLE. Col. i. 3. Ad Colossenses i. Non cessamus 
 pro vobis orantes .... in omni patientia et longanimitate cum 
 gaudio in Christo Jesu Domino nostroQ. 
 
 THE GOSPEL. St. Matthew ix. 18. Secundum Mattheumix. 
 Loquente Jesu ad turbas ecce princeps unus accessit . . . . et 
 salva facta est mulier ex ilia hora r . 
 
 THE FIVE AND TWENTIETH SUNDAY AFTER TRINITY. 
 
 THE COLLECT. Stir up, we 
 beseech thee, O Lord, the wills 
 of thy faithful people ; that 
 they plenteously bringing forth 
 the fruit of good works, may 
 of thee be plenteously reward- 
 ed ; through Jesus Christ our 
 Lord. Amen. 
 
 Excita, qusesumus Domine, 
 tuorum fidelium voluntates ; 
 ut divini operis fructum pro- 
 pensius exequentes, pietatis 
 tuse remedia majora percipi- 
 ant. Per Dominum 8 . 
 
 FOR THE EPISTLE. Jer. xxiii. 5. Lectio Hieremiae Prophetae 
 xxiii. Ecce dies veniunt, dicit Dominus . . . . et habitabunt in 
 terra sua. Dicit Dominus omnipotens*. 
 
 THE GOSPEL. St. John vi. 5. Secundum Joannem vi. Cum 
 sublevasset oculos Jesus .... quia hie est vere Propheta qui 
 venturus est in mundum u . 
 
 P Miss. Sar. Dom. xxiiii. post 
 Trin. fol. cxiii. Gregorii Sacr. 
 Menard. p. 188. MS. Leofr. 
 fol. 144. 
 
 <1 Miss. Sar. fol. cxiii. Comes 
 Pamel. torn. ii. p. 55. 
 
 ' Ibid. 
 
 9 Miss. Sarisb. Dom. proxima 
 ante Ad ven turn, fol. cxiiii. Gre- 
 gorii Sacr. Menard. p. 1 95 . MS. 
 
 Leofr. 149. The rubric of Sa- 
 rum, like ours, always appoint- 
 ed this collect, epistle, and gos- 
 pel for the last Sunday before 
 the season of Advent began. 
 See Miss. Sar. fol. cxiiii. 
 
 * Miss. Sarisb. fol. cxiiii. Co- 
 mes Pamel. torn. ii. p. 56. 
 
 i Ibid.
 
 CHAP. in. Originals of the English Collects, <Sfc. 
 
 857 
 
 SAINT ANDREW'S DAY. 
 
 THE EPISTLE. Rom, x. 9. Ad Romanes x. Corde creditur 
 ad justitiam. . . . et in fines orbis terrae verbum eorum v . 
 
 THE GOSPEL. St. Matth. iv. 18. Secundum Mattheurn iiii. 
 Ambulans Jesus juxta mare Galileae .... relictis retibus et patre 
 secuti sunt eum w . 
 
 SAINT THOMAS THE APOSTLE. 
 
 THE EPISTLE. Ephes. ii. 19. Ad Ephesiosii. Jam non estis 
 hospites et advense . . . . et vos coaedificamini in tabernaculum 
 Dei in Spiritu Sancto x . 
 
 THE GOSPEL. St. Johnxx. 24. Secundum Joannem xx. Tho- 
 mas unus ex duodecim qui dicitur Didymus .... beati qui non 
 viderunt, et cfediderunty. 
 
 THE CONVERSION 
 
 THE COLLECT. O God, who 
 through the preaching of the 
 blessed Apostle Saint Paul, 
 hast caused the light of the 
 Gospel to shine throughout 
 
 OF SAINT PAUL. 
 
 Deus, qui universum niun- 
 dum beati Pauli Apostpli tui 
 praedicatione docuisti ; da no- 
 bis, quaesumus, ut qui ejus ho- 
 die conversionem colimus, per 
 
 * Miss. Sar. in die Sancti 
 Andreae Sanctorale, fol. i. MS. 
 Leofr. fol. 202. Comes Pamel. 
 torn. ii. p. 56. The collect for 
 this day does not occur in the 
 old English formularies. In 
 the liturgy of the ancient Gal- 
 lican church, a passage in the 
 Contestatio for St. Andrew's 
 day somewhat resembles our 
 collect. "Almighty God, who 
 didst give such grace unto thy 
 holy apostle St. Andrew, that 
 he readily obeyed the calling 
 of thy Son Jesus Christ, and 
 followed him without delay." 
 " Per Christum Dominum no- 
 strum qui beato Andreae in 
 
 prima vocatione dedit fidem, 
 et in passione dedit victoriam." 
 Miss. Gothicum, Mabillon de 
 Lit. Gal. p. 221. 
 
 w Miss. Sar. Sanctor. fol. 2. 
 MS. Leofr. 202. Comes Pamel. 
 p. 56. 
 
 * This epistle, according to 
 the Sarum rubric, was taken 
 from the " commune unius 
 Apostoli ;" and the rule was 
 adopted by the revisers and 
 translators of our liturgy. Miss. 
 Sar. in die Sancti Thomae A- 
 postoli Sanctorale, fol. iii. and 
 Commune, fol. i. 
 
 y Miss. Sar. in die Sancti 
 Thomas Sanctorale, fol. iiii.
 
 358 
 
 Collects, Epistles, and Gospels. 
 
 CHAP. III. 
 
 the world ; Grant, we beseech ejus ad te exempla gradiamus. 
 thee, that we, having his won- Per 2 , 
 derful conversion in remem- 
 brance, may shew forth our 
 thankfulness unto thee for the 
 same, by following the holy 
 doctrine which he taught ; 
 through Jesus Christ our Lord. 
 Amen. 
 
 FOR THE EPISTLE. Acts ix. i. Lectio Actuum Apostolorum 
 ix. Saulus adhuc spirans minarum et caedis .... affirmans quoniam 
 hie est Christus a . 
 
 THE GOSPEL. St. Matthew xix. 27. SecundumMattheumxix. 
 Dixit Symon Petrus ad Jesum ecce nos relinquimus omnia .... 
 et vitam aeternam possidebit b . 
 
 THE PURIFICATION OF ST. MARY THE VIRGIN. 
 
 THE COLLECT. Almighty and 
 everliving God, we humbly be- 
 seech thy Majesty, that as thy 
 only begotten Son was this day 
 presented in the temple in sub- 
 stance of our flesh, so we may 
 be presented unto thee with 
 pure and clean hearts, by the 
 same thy Son Jesus Christ our 
 Lord. Amen. 
 
 Omnipotens sempiterne De- 
 us, Majestatem tuam supplices 
 exoramus, ut sicut unigenitus 
 Filius tuus hodierna die cum 
 nostree carnis substantia in 
 templo est praesentatus, ita nos 
 facias purificatis tibi mentibus 
 praesentari. Per eundem Do- 
 minum c . 
 
 z Miss. Sar. in Conversione 
 Sancti Pauli Sanctor. fol. vi. 
 Miss. Ambros. Pamel. torn. i. p. 
 322. Greg. Sacr. Menard. p. 22. 
 MS. Leofr. 164. See a very 
 ancient collect in the Alexan- 
 drian liturgy, entitled, "Oratio 
 post Apostoli seu Paulinse Epi- 
 stolae lectionem ;" which re- 
 cognises several of the same 
 circumstances as our collect 
 does. Renaudot, Liturg. Ori- 
 ental, torn. i. Liturgia S. Ba- 
 
 silii, p. 6. 
 
 a Miss. Sar. fol. vi. Sanctor. 
 MS. Leofr. 164. Comes Pamel. 
 p. 40. 
 
 b Ibid. 
 
 c Miss. Sar. Sanctorale, fol. 
 ix. Purificatio beatae Mariae. 
 Gregorii Sacr. Menard. p. 24. 
 MS. Leofr. fol. 76. The ori- 
 ginal form, before the improve- 
 ments of Gregory, is to be seen 
 in Gelasii Sacram. Muratori, 
 torn. i. p. 639.
 
 CHAP. in. Originals of the English Collects, $c. 859 
 
 FOR THE EPISTLE. Mai. iii. i. Lectio Malachiae Prophetee 
 iii. Ecce mitto Angelum meum .... sicut dies saeculi et sicut 
 anni antiqui d . 
 
 THE GOSPEL. St. Luke ii. 22. Secundum Lucam ii. Post- 
 quam impleti sunt dies purgationis Marise . . . . et gloria plebis 
 tuse Israel 6 . 
 
 SAINT MATTHIAS'S DAY. 
 
 FOR THE EPISTLE. Actsi. 15. Lectio Actuum Apostolorum, 
 primo, Exurgens Petrus in medio fratrum dixit . . . . et annu- 
 meratus est cum undecim Apostolis*. 
 
 THE GOSPEL. St. Matth. xi. 25. Secundum Mattheum xi. 
 In illo tempore respondent Jesus dixit, Confitebor tibi Pater, 
 Domine coeli et terrae . . . . et onus meum leve g . 
 
 ANNUNCIATION OF THE BLESSED VIRGIN MARY. 
 
 Gratiam tuam, quaesumus 
 Domine mentibus nostris in- 
 funde; ut qui angelo nuntiante 
 Christi Filii tui incarnationem 
 cognovimus, per passionem ejus 
 et crucem ad resurrectionis 
 gloriam perducamur. Qui te- 
 cum vivit et regnat Deus h . 
 
 THE COLLECT. We beseech 
 thee, O Lord, pour thy grace 
 into our hearts ; that, as we 
 have known the incarnation of 
 thy Son Jesus Christ by the 
 message of an angel, so by his 
 cross and passion we may be 
 brought unto the glory of his 
 resurrection; through the same 
 Jesus Christ our Lord. Amen. 
 
 Fon THE EPISTLE. Isaiah vii. 10. Lectio Isaise Prophetae vii. 
 Locutus est Dominus ad Achaz dicens, Pete sibi signurn .... 
 ut sciat reprobare malum et eligere bonumi. 
 
 THE GOSPEL. St. Lukei. 26. Secundum Lucam, primo. Mis- 
 sus est angelus Gabriel a Deo in civitatem Galilean .... fiat 
 mihi secundum verbum tuumJ. 
 
 d Miss. Sar. Sanctorale, fol. 
 ix. Comes Pamel. p. 8. 
 
 e Ibid. 
 
 f Miss. Sar. Sancti Matthrci 
 Apostoli Sanctor. fol. xi. 
 
 8 Miss. Sar. Sanctor. fol. xi. 
 
 h Miss. Sar. Annunciatio Ma- 
 rise. Post Communion. Sanctor. 
 fol. xiii. Gregorii Sacr. p. 31. 
 Menard. MS. Leofr. fol. 77. 
 
 ' Miss. Sar. fol. xiii. Sanctor. 
 
 J Ibid.
 
 360 Collects, Epistles, and Gospels. CHAP. HI. 
 
 SAINT MARK'S DAY. 
 
 THE EPISTLE. Ephes. iv. 7. Ad Ephesios iiii. Unicuique 
 nostrum data est gratia .... in mensuram aetatis plenitudinis 
 Christi k . 
 
 THE GOSPEL,. St. John xv. i . Secundum Joannem xv. Ego 
 sum vitis vera .... quodcunque volueritis petetis et fiet vobis 1 . 
 
 SAINT PHILIP AND SAINT JAMES'S DAY. 
 THE GOSPEL. St. John xiv. i. Secundum Joannem xiv. 
 Dixit Jesus discipulis suis. Non turbetur cor vestrum . . . . et 
 quodcunque petieritis Patrem in nomine meo hoc faciamm. 
 
 SAINT BARNABAS THE APOSTLE. 
 
 THE GOSPEL. St. John xv. 12. Secundum Joannem xv. Hoc 
 est praeceptum meum ut diligatis invicem . . . . et quodcunque 
 petieritis Patrem in nomine meo, det vobis n . 
 
 SAINT JOHN BAPTIST'S DAY. 
 
 FOR THE EPISTLE. Isaiah xl. i. Lectio Isaiae Prophetae xl. 
 Consolamini, consolaminij populus meus, dicit Deus vester .... 
 et opus illius coram eo. 
 
 THE GOSPEL. St. Luke i. 57. Secundum Lucam primo. Eli- 
 zabeth impletum est tempus pariendi .... quia visitavit et fe- 
 cit redemptionem plebis susep. 
 
 SAINT PETER'S DAY. 
 
 FOR THE EPISTLE. Acts xii. i. Lectio Actuum Apostolorum 
 xii. In diebus illis misit Herodes . . . . et de omni expectatione 
 plebis JudaeorumQ. 
 
 k Miss. Sar. in die Sancti torale, fol. xv. MS. Leofr. 169. 
 
 Marci Evangelists Sanctor. fol. n Miss. Sar. in die S. Bar- 
 
 xv. nabae Apostoli Sanctor. fol.xix. 
 
 1 By Sarum rubric, this gos- Lectionarium Gallicum, in 
 
 pel was taken from the "Vi- festivitate Joannis Baptistae, 
 
 gilia unius Apostoli vel Evan- Mabill. Lit. Gall. p. 158. 
 
 gelistae," in the "Commune P Miss. Sar. indie S. Joannis 
 
 Sanctorum." Miss. Sar. in S. Baptistae, fol. xxii. Sanctorale. 
 
 Marci Evang. Sanctor. fol. xv. MS. Leofr. 175. Comes Pamel. 
 
 et Commune, fol. i. p. 38. 
 
 m Miss. Sar. in die Aposto- <l Miss. Sar. indieSS.Apost. 
 
 lorum PKilippi et Jacobi Sane- Petri et Pauli Sanctorale, fol.
 
 CHAP. III. 
 
 Originals of the English Collects, fyc. 
 
 361 
 
 THE GOSPEL. St. Matthew xvi. 13. Secundum Mattheum xvi. 
 Venit Jesus in partes Caesareae .... erit solutum et in coelis r . 
 
 SAINT JAMES THE APOSTLE. 
 
 THE GOSPEL. St. Matthew xx. 20. Secundum Mattheum xx. 
 Accessit ad Jesum mater filiorum Zebedaei .... sed quibus pa- 
 ratum est a Patre meo s . 
 
 SAINT BARTHOLOMEW THE APOSTLE. 
 
 Omnipotens sempiterne De- 
 us, qui hujus diei venerandam 
 sanctamque laetitiam in beati 
 Bartholomaei Apostoli tui fes- 
 tivitate tribuisti ; Da Ecclesiae 
 tuae quaesumus et amare quod 
 credidit, et praedicare quod do- 
 cuit. Per Dominum nostrum *. 
 
 THE COLLECT. O Almighty 
 and everlasting God, who didst 
 give to thine Apostle Bartho- 
 lomew grace truly to believe 
 and to preach thy Word; Grant, 
 we beseech thee, unto thy 
 Church, to love that Word 
 which he believed, and both to 
 preach and receive the saine ; 
 through Jesus Christ our Lord. 
 Amen. 
 
 FOR THE EPISTLE. Actsv. 12. Lectio Actuum Apostolorum v. 
 Per manus Apostolorum fiebant signa .... afferentes aegros et 
 vexatos a spiritibus immundis, qui curabantur omnes". 
 
 THE GOSPEL. St. Luke xxii. 24. Secundum Lucam xxii. 
 Facta est contentio inter discipulos Jesu .... judicantes duo- 
 decim tribus Israel v . 
 
 SAINT MATTHEW THE APOSTLE. 
 
 THE GOSPEL. St. Matthew ix. 9. Secundum Mattheum ix. 
 Cum transiret Jesus videt hominum sedentem .... non enini 
 veni vocare justos sed peccatores w . 
 
 xxiii. MS. Leofr. 178. Comes 
 Pamel. torn ii. p. 40. 
 
 r Miss. Sar. Sanctorale, fol. 
 xxiii. et Commune, fol. ii. MS. 
 Leofr. 178. Comes Pamel. p. 40. 
 
 8 Miss. Sar. in die S. Jacobi 
 Apostoli Sanctor. fol. xxix. 
 
 t Miss. Sar. in die Sancti 
 Bart holomei Apstoli Sanctor. 
 fol. xxx vi. Gregorii Sacr. Me- 
 
 VOL. I. 
 
 nard. p. 125. MS. Leofr. fol. 
 187. 
 
 w Miss. Sar. Sanctorale, fol. 
 xxxvi. et Commune unius Apo- 
 stoli, fol. i. 
 
 v Miss. Sar. ibid, et Com- 
 mune, fol. 2. 
 
 * Miss. Sar. in die Sanct 
 Mattluei Apostoli, fol. xliiii 
 Sanctor. Comes Pamel. p. 49. 
 
 Bb
 
 362 Collects, Epistles, and Gospels. CHAP. in. 
 
 SAINT MICHAEL AND ALL ANGELS. 
 
 THE COLLECT. O everlast- Deus, qui miro ordine An- 
 ing God, who hast ordained gelorum ministeria hominum- 
 and constituted the services of que dispensas ; concede propi- 
 Angels and men in a wonder- tius, ut quibus tibi ministran- 
 ful order; Mercifully grant, tibus in ccelo semper assistitur; 
 that as thy holy Angels always ab his in terra vita nostra mu- 
 do thee service in heaven, so niatur*. 
 by thy appointment they may 
 succour and defend us on 
 earth ; through Jesus Christ 
 our Lord. Amen. 
 
 THE GOSPEL. St. Matthew xviii. i. Secundum Mattheum 
 xviii. In illo tempore accederunt discipuli ad Jesum dicentes, 
 Quis putas major est in regno coeli .... semper vident faciem 
 Patris mei qui in coelis esty. 
 
 SAINT LUKE THE EVANGELIST. 
 
 THE GOSPEL. St. Luke x. i. Secundum Lucam x. Designa- 
 vit Dominus et alios septuaginta duos .... dignus est enim 
 operarius mercede sua z . 
 
 SAINT SIMON AND SAINT JUDE, APOSTLES. 
 
 THE GOSPEL. St. John xv. 17. Secundum Joannem xv. Hsec 
 mando vobis ut diligatis invicem .... sed ut adimpleatur sermo 
 qui in lege eorum scriptus est, quia odio habuerunt me gratis a . 
 
 ALL SAINTS' DAY. 
 
 FOR THE EPISTLE. Rev. vii. 2. Lectio libri Apocalypsis beati 
 Joannis Apostoli vii. Ecce ego Joannes vidi alterum Angelum 
 
 x Miss. Sar. in festo Sancti Evangelistae Sanctorale, fol. 
 
 Michaelis Archangeli Sanctor. xlviii. et Commune " in Natali 
 
 fol. xliiii. Gregorii Sacr. Me- unius Evangelists," fol. 2. 
 
 nard. p. 135. MS. Leofr. fol. a Miss. Sar. in die Aposto- 
 
 194. lorum Symon et Judae Sanc- 
 
 y Miss. Stir. Sanctorale, fol. torale, fol. xlviii. et Commune 
 
 xliiii. Comes Pamel. p. 47. unius Apostoli, fol. i. Comes 
 
 z Miss. Sar. Sancti Luca; Pamel. p. 54.
 
 CHAP. HI. Originals of the English Collects, fyc. 363 
 
 ascendentem ab ortu solis . . . . et fortitude Deo nostro in sae- 
 cula saeculorum. Amen b . 
 
 THE GOSPEL. St. Matthew v. i. Secundum Mattheum v. 
 Videns turbas Jesus ascendit in montem et cuin sedisset .... 
 quoniam merces vestra copiosa est in coelis c . 
 
 b Miss Sar. in die Omnium Omnium Sanctorum, et Com- 
 Sanctorum, fol. xlix. Sanctor. mune plurimorum Martyrum, 
 c Miss. Sar. fol. xlix. in die fol. vi. 
 
 END OF VOL. I.
 
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