U N I VLRS ITY Of ILLINOIS Received "by bequest from Albert H. Lybyer Professor of History University of Illinois 1916-1949 Vo Digitized by the Internet Archive in 2017 with funding from University of Illinois Urbana-Champaign Alternates https://archive.org/details/romishritesofficOOfoye ROMISH RITES, OFFICES, AND LEGENDS OR AUTHORISED SUPERSTITIONS AND IDOLATRIES OF THE CHUKCH OF EOME; CONTAINING : The greater portion of the Roman Pontifical ; the Ordi- nary OF THE Mass ; the Defects of the Mass ; the Principal Festivals and Offices of the Blessed Virgin Mary ; the Ceremonies at most of the Season-Masses ; the Offices in THE Roman Anglican Ritual ; Copious Selections from the Services, Hymns, and Legends of the Roman Breviary, and THE Legends of the last Saints Canonized ; the Office of Electing and Crowning a Pope ; and the Beatification and Canonization of Saints : LITERALLY TRANSLATED AND COMPILED FROM THE AUTHORISED EDITIONS, WITH THE LATIN TEXT FOR THE MOST PART IN OPPOSITE COLUMNS, AND WITH COPIOUS NOTES. BY THE REV. M. W. FOYE, M.A., Oxon, VICAR OF WIMBISH, ESSEX. SECOND EDITION LONDON: PUBLISHED BY THE BRITISH SOCIETY FOR PROMOTING THE RELIGIOUS PRINCIPLES OF THE REFORMATION, 8, EXETER HALL, STRAND. NOTICE TO THE READER The Work which is here presented to the Reader is left to speak for itself. It is simply what it professes to be — a trans- lation. The copies from which the translations are made, are the present reformed editions, authorised by the Church, as will be seen by their respective titles, which are given in ex- tenso, in their proper places. There is nothing extracted from any former but now unauthorised copy. One example will serve to shew the difference between the reformed and unreformed copies of Romish office-books. In the Pontifical of Pope Paul III., edited at Venice, 1543, occurs the following Litany, in the office of the Coronation of the Roman Emperor and Empress ; Give ear, O Christ. Health and victory to the most unconquerable and ever august Emperor of the Romans. O Saviour of the world, grant him thy help. O holy Mary, grant him thy help. O holy Michael, grant him thy help. O holy Gabriel, grant him thy help. O holy Raphael, grant him thy help. O holy J ohn Baptist, grant him thy help. O holy Peter, grant him thy help. O holy Paul, grant him thy help. O holy Andrew, grant him thy help. O holy Stephen, grant him thy help. O holy Lawrence, grant him thy help. O holy Vincent, grant him thy help. O holy Sylvester, grant him thy help. O holy Leo, grant him thy help. O holy Gregory, grant him thy help. O holy Benedict, grant him thy help. O holy Basil, grant him thy help. O holy Sabba, grant him thy help. O holy Dominic, grant him thy help. O holy Agnes, grant him thy help. O holy Cecilia, grant him thy help. O holy Lucy, grant him thy help.”^ Ci Now this Litany has disappeared from the reformed editions * The translator is indebted for the verification of this extract to the Rev. H. Townsend Powell, A.M. A 2 IV NOTICE TO THE HEADER. of the Pontifical ; and the Pontifical itself, in which it is found, is condemned (seep. 1 of this book). The difference might be illustrated by other examples, but the above will suffice. In this work the articles from the Pontifical are given nearly in exlenso. The Ordinary of the Mass, with the Rubrics em- bodied, is given quite in full ; and so are the Defects of the Mass, with the exception of a few particulars, which are abridged. And wheresoever in the articles now mentioned, or any other article of this book abridgment is used, due notice is given thereof to the reader by the adoption of brackets with the letter a ; thus ] . The Latin of the Rubrics is added only where it appeared to the translator to he important in a controversial point of view ; and then it is put either in a side column, or in a foot- note, or in a parenthesis, immediately after the English. Other explanations will be found interspersed with the body of the work, and are always included in brackets, or put in foot-notes without brackets. It is only necessary to add with regard to the brackets, that whatever is included in brackets without the letter is the translator’s owriy and is inserted either as a brief heading, or link of connection, or inference, or short comment, or sug- gestion to the reader, or the like. But the brackets with an ^ indicate, as was before stated, that the original is there abridged; and abridgment is adopted chiefly for the purpose of giving the reader a view of the whole of the article, and its connec- tion. Wherever within these brackets the very words of the original are given, they are put in inverted commas. But in- verted commas are nowhere else used in this book, it being a book altogether of extracts. It is only necessary further to notice, that in the Ordinary of the Mass, in which the Rubrics are perplexingly numerous, and are incessantly occurring in the body of the prayers and collects, the Rubrics are marked by the translator with a break before and after them, thus for example. Therefore, &c. we suppliantly pray and beseech thee — He kisses the altar — through Jesus Christ — He bows to the cross — thy Son our Lord ; that thou wouldst vouchsafe to accept and bless — He stands erect with joined hands — these gifts +5 these offer -f ings, these holy unspotted sa + orifices — Signing thrice over the host and chalice : then extending his hands, he proceeds — Which we offer, &c. as in page 169. The break before and after is designed to distinguish the Rubric from the text. NOTICE TO THE READER. V A mere parenthesis of a word or two, thrown in with i. e., or it may be without i. e,, marks merely a freer translation, or such as may be more accordant with the sense of the context. In fine, all the italics are the translator’s ; and the design of them is not for emphasis merely, but to awaken the special attention of the reader to the passages or words so marked, and to save the necessity of continually recurring notes, or suggestions from the translator. DIRECTIONS FOR CITING THE EXTRACTS. In citing the Pontifical it will suffice to give the Part and the OJice in which the extract is found. The edition from which the translations, &c. are made is the last, viz. the 8vo. Mechlin Edition, 1845. The translator has put the page at which the Office extracted by him begins in that edition. Thus then, e. g, in citing the Episcopal oath at p. 56 of Extracts it will suffice to say, Pontif. Rom. Pars Prima De consec. Elect, in Episc. p. 79, where the Office begins. This will suit for any edition which may vary in the paging according to the size. In citing the Missal and the Breviary it will be enough to give the Office, and the day of the month with the portion of the Office mentioned in the extract, as e, g. Antiphon, Collect, Lesson, Hymn, &c. as the case may be. In citing the Roman Anglican Ritual it will be enough to cite the Office with the page at which it begins. Other explanations will be embodied with the Index; to which the reader’s attention is particularly requested. Wimbish Vicarage, January, 1851 . / I PONTIFICALE ROMANUM, CLEMENTIS VIII. AC URBANI VIII. PONT. MAX, JUSSU RESTITUTUM ATQUE EDITUM. THE ROMAN PONTIFICAL RESTORED AND EDITED BY ORDER OF CLEMENT VIII. AND URBAN VIII. SUPREME PONTIFFS. Prefixed to the edition is, Sanctiss. D.N.D. dementis di- vina Providentia Papae VIII. constitutio super novi Pontificalis editione. Ad Perpetuam rei memoriam. The Constitution of our most holy Lord, Lord Clement VIII, by Divine Providence, Pope, upon the edition of the new Pon- tifical. For the perpetual memory of the thing. [This Constitution says, after the preamble, &c.] ‘‘By these our presents we suppress and abolish all and singular the Pon- tificals in use in all parts of the world unto this day .... and we interdict and prohibit their use, and command this our Pontifical, so restored and reformed, to be received and observed in all churches of the whole world : decreeing that the afore- said Pontifical must never, at any time, be altered in whole or in part, nor any thing at all added to, or detracted from, the same ; and that all, whosoever have a right to exercise the Pontifical functions, or otherwise to do and perform the things contained in the said Pontifical, are bound to do and perform the same according to the prescription and method of this Pontifical ; and that no one can satisfy the duty imposed upon 2 KOMISH RITES. him of performing these functions, but by observing the formulae contained in this same Pontifical. Therefore we order and command, all and singular, the patriarchs, archbishops, bishops, &c. &c. to receive this our Pontifical, and to use the same henceforth for ever, rejecting all others, &c. Given at Rome, at St. Peter’s, under the ring (seal) of the Fisherman (sub annulo Piscatoris), this 1 0th day of February, MDXCVI., the fifth of our Pontificate.” PONTIFICALIS PARS PRIMA. PONTIFICAL. FIRST PART. Of Persons going to be Confirmed — De Confirmandis, p. 1. The Pontiff about to confirm infants, children, or other baptized persons,* having put on his vestments, goes to a fald- stool prepared for him in front of the altar, and sitting thereon, with his pastoral staff in his left hand, and his mitre on, ad- monishes the people, who stand up in his presence : That no one but a bishop only, is the ordinaryf minister of confirmation. That no one that has been confirmed, ought to be confirmed again. That no one that has not been confirmed can be a sponsor in confirmation ; J neither can a father, nor mother, nor husband, nor wife. That no one that is excommunicate, or under an interdict, or convicted of any of the more grievous offences ; or not well instructed in the rudiments of the Christian faith, thrust himself forward to receive this sacrament, or to be sponsor for one about to be confirmed, § * Pontifex infantes, pueros, vel alios sacri Baptismatis unda perfusos, confirm are volens. + Quod nullus alius nisi solus Episcopus Confirmationis ordinarius minister est. [ Ordinary ^ because in case of need a priest deputed by the bishop can confirm. Maynooth Text-book, Tract, de Confirm, p. 162.] t Potest esse in Confirmatione patrinus. § Nullus excommunicatus, interdictus, vel gravioribus facinoribus alli- gatus, aut Christianae fidei non edoctus, ingerat se ad percipiendum hoc sacramentum vel ad tenendum confirmandum. THE PONTIFICAL. 3 That adults are bound first to confess their sins ; or at least to be grieved for the sins which they have committed,* * * § and then to be confirmed. By this sacrament is contracted a spiritual kinship, hindering the contracting of matrimony, and breaking it off if already contracted ; which kinship takes place between the confirmer and the confirmed, and between the father and mother, and the sponsor of the same, but goes no further.f Let no sponsor present more than one or two. Those that are about to be confirmed, must be keeping fast. The forehead of every one that is confirmed mnst be tied up, and remain so, until the chrism be dried up, or wiped off. Wherefore let every one going to be confirmed, carry a clean linen fillet, wherewith to tie up his head. J Let infants be held by the sponsors on their right arms, before the Pontiff confirming them. But adults and other more grown persons, must lay each his foot on the right foot of his sponsor, and therefore neither ought males to be god- fathers to females, nor females godmothers to males. § AW being arranged in order before him, the Pontiff, still sitting, washes his hands ; then having put off his mitre, he rises, and, with his face turned to the persons to be confirmed, kneeling before him, with their hands before their breast, he says : The Holy Ghost come down Spiritus sanctus superveniat into you, and the power of in vos, et virtus Altissimi custo- the Most High keep you from diat vos a peccatis. B. Amen, sin. B. Amen. Then signing himself with the sign of the cross from the * Vel saltern peccata quse admiserunt doleant. — Hence it appears that a previous confession is essential to the due reception (ad joercipiendum) of the sacrament. t Hoc Sacramento contrahitur spiritualis cognatio, impediens matri- monium contrahendum et dirimens jam contractum : quae cognatio con- firmantem et confirmatum, illiusque patrem et matrem ac tenentem non egreditur. X Confirmato debet ligari frons, et sic manere quousque Chrisma de- siccetur, vel extergatur. Proinde unusquisque confirmandus portet lineam vittam mundam, cum qua ligetur caput. § Infantes per patrinos ante Pontificem confirmare volentem teneantur in brachiis dextris. Adulti vero seu alii majores ponant pedem suum super pedem dextrum patrini sui. Et ideo neque masculi foeminis patrini,. neque masculis patriiiae esse deberent. 4 EOMISH KITES. forehead to the breast with his right hand, he says : V. Our help is in the name of the Lord, &c. And then, with his hands stretched out towards those to be confirmed, he says : Let us pray. Almighty and everlasting God, who didst vouchsafe to regenerate these thy servants of water and the Holy Ghost, and who hast given them the remission of all their sins ; send forth into them the sevenfold spirit thy holy para- clete from heaven. R. Amen. The spirit of wisdom and of understanding. R. Amen. The spirit of counsel and of fortitude. R. Amen. The spirit of knowledge and of piety. R. Amen. Fill them with the spirit of thy fear, and seal them with the sign of the Cro -j- ss of Christ, being made propitious (to them) unto life eternal. Through the same our Lord, &c. Then the Pontiff sitting on the aforesaid faldstool, or, if the multitude of those that are to be confirmed requires it, standing, with his mitre on, confirms them row after row.'f’ And he inquires the name of each one individually, as the god- father or godmother, on bended knees, presents each to him ; and, having dipped the extremity of his right-hand thumb in the chrism, he says : N. I SIGN THEE WITH THE N. SlGNO TE SIGNO CRU-f- siGN OF THE + CROSS. While CIS: quod dum dicit, pro- be says this he draws with ducit pollice signum crucis in Oremus. Omnipot ens sempiterne Deus qui regenerare dignatus es hos famulos tuos ex aqua et Spiritu sancto ; quique dedisti eis re- missionem omnium peccato- rum ; emitte in eos septifor- mem Spiritum tuum sanctum paraclitum* de coelis. R. Amen. Spiritum sapientiae et intel- lectus. R. Amen. Spiritum consilii et fortitu- dinis. R. Amen. Spiritum scientise etpietatis. R. Amen. Adimple eos spiritu timoris tui et consigna eos signo Cru -|- cis Christi, in vitam pro- pitiatus eeternam. Pereundem Dominum, &c. * This word is so written all through the Pontifical, t Et Pontifex inquirit sigillatim de nomine cujuslibet confirmandi, sibi per patrinum vel matrinam, flexis genibus, praesentati, et summitate pol- licis dextrae manus Chrismate intincta. THE PONTIFICAL. 5 his thumb the sign of the frontem illius ; deinde prose- cross on the forehead of that quitur. one : and proceeds — And confium thee with Et confirmo te Chris- THE CHRISM OF SALVATION. MATE SALUTIS. In NOMINE In the name of the Fa + ther, Pa + trts, et Fi -f lii, et and of the + Son, and of the Spiritus + Sancti. R. Amen. Holy q- Ghost. Then he gives him a gentle Deinde leviter eum in max- slap (box) on the cheek, say- ilia csedit dicens, Pax tecum. ing, Peace be with thee. All being confirmed, the Pontiff wipes his thumb and hand with a bit of bread, and washes them over a basin. Which done, let the water of ablution be poured into the piscina of the sacr avium. Afterwards, joining his hands, and all the confirmed devoutly kneeling, he says : Let us pray. O God, who didst give the Holy Ghost to thy Apostles, and didst will that by them and their successors the same should be delivered to the rest of the faithful : look propiti- ously upon the service of our humility ; and grant, that the same Holy Ghost, coming down upon those whose fore- heads we have anointed with the sacred chrism, and signed with the sign of the cross, may make the hearts of the same a perfect temple of his own glory, by vouchsafing to dwell therein. Who, with the Father and the same Holy Ghost, livest, &c. Deus qui Apostolis tuis sanctum dedisti Spiritum, et per eos eorumque successores cseteris fidelibus tradendum esse voluisti : respice propitius ad humilitatis nostrse famula- tum ; et prsesta ut eorum corda, quorum frontes sacro Chrismate delinivimus, etsigno sanctse crucis sign avimus, idem Spiritus sanctus in eis super- veniens, templum gloriae suae dignanter inhabitando perfi- ciat, Qui cum Patre et eodem Spiritu sancto vivis, &c. Next he says : Lo ! thus shall every one Ecce sic benedicetur omnis be blessed who feareth the homo qui timet Dominum. Lord. 6 ROMISH RITES. And turning to the confirmed, and making the sign of the cross upon them, he says : The Lord bl + ess you out Bene -f dicat vos Dominus of Sion, that you may see the ex Sion, ut videatis bona Jeru- good things of Jerusalem all salem omnibus diebus vitae the days of your life, and have vestrae, et habeatis vitam aeter- eternal life. R. Amen. nam. R. Amen. The Confirmation concluded, the Pontiff, taking his mitre, sits down, and admonishes* the godfathers and godmothers to instruct their children in good manners, to eschew evil, and to do good, and to teach them the Creed, the Pater Noster, and the Ave Maria, since to this they are obliged. Of conferring Orders. — De ordinibus conferendis, p. 7. [Some of the Gen. Rub.] Illegitimate persons cannot be promoted to holg orders without Apostolic dispensation [i. e, the Pope’s] : they can however be ordained to minor orders by the dispensation of their own ordinary : neither can maniacs, idiots, slaves, homi- cides, irregulars, or any that are remarkably deformed in body, or maimed, be ordained. The bishop,f when he is giving orders, must take great ^ Annimciat patrinis et matinis, quod instruant filios suos bonis mo- ribus, quod fugiant mala et faciant bona, et doceant eos Credo in Deum^ et Pater Noster, et Ave Maria, quoniam ad hoc sunt obligati. t Advertat diligenter Pontifex cum Ordines confert, ne in expressione formarum, vel collatione instrumentorum ipsorum Ordinum deficiat : fre- quenter Pontificale respiciat, et mature procedat. Moneat ordinandos, quod instrumenta, in quibus character imprimitur, tangant. According to the doctrine of intention, a slip here would vitiate all. In the mind of the Church, all these novel inventions are sacraments, and the delivery of the instruments, with the words accompanying the delivery, are the matter and form of the sacraments. The following is the detinition of a true and proper sacrament, as given in the Maynooth Text-book : Ad verum novae legis sacramentum tria requiruntur et sufficiunt : 1®. Ut sit ritus sensibilis ; 2®. Ut ritus ille habeat vim producendi gratiam ; 3°. Ut a Christo sit institutus permanenter ac praeceptus — “ To a true sacrament of the new law three things are required, and are suflScient : 1st, That there be a sensible rite ; 2nd, That this rite have the power of producing grace ; 3rd, That the same {rite) has been permanently instituted and commanded by Christ. — (Theologia Moralis adusum seminariorum, tom. 4. De ordine, p. 7.) Let the reader take this definition along with him in the perusal of the following ordinations, and he will see how utterly they fall to the ground. THE PONTIFICAL, 7 care not to make any defect in expressing the forms^ or in the collation of the instruments of orders : let him look frequently to the Pontifical, and proceed slowly — let him remind those that are being ordained, that they touch the instruments ; hy the which the character is impressed. The times for ordinations are the Saturdays of the four seasons, the Saturday before Passion Sunday, and Holy Sa- turday. The clericate or first tonsure can be given on any day, and at any hour or place. Minor orders can be conferred, on any Sunday, or double feast-day, but always, however, in the morning. All persons about to be ordained, must present themselves in the church with their tonsures, and with habit, and vest- ments suited to their order, and with lighted candles in their hands, ^ The Pontiff must also take care, that, if one person only is being promoted by him to any order whatever, he monish and address him, not in the plural, as the text runs, but in the singular number. [The following is noticeable as a brief enunciation of the orders of the Roman Church.] On the Saturdays of the Pour Seasons, which are the days of general ordinations, Tonsures ought to he performed after the Kyrie Eleison, Next, after the first Lesson, Ostiarii (Door keepers, Sextons) are ordained ; after the second, Lectores (Readers) ; after the third, Exorcistce (Exorcists, Spell-men, Conjurors) ; after the fourth, Acolythi (Acolythes, Foot-hoys, Ministers to the Sub- deacon) ; after the fifth, Suh-diaconi (Sub-deacons) ; after the Epistle, Biaconi (Deacons) ; and in fine, before the last verse of the Tract, Presbyteri (Presbyters) are ordained. The same order can be followed, whenever holy orders are given at other times than the Four Seasons, by Apostolic dispen- sation, f (dantur extra tempora, ex dispensatione Apostolica) . And before the collation of Et antequam ad collationem Orders be entered on, the Ordinum procedatur, legitur Apostolic mandate or suppli- mandatum Apostolicum, sive cation is read, by virtue of supplicatio, cujus vigore Pon- which the faculty of ordain- tifici facultas conceditur ordi- * Et candelis in manu accensis. t The reader will bear in mind what a profitable trade dispensations are. 8 ROMISH RITES. ing is granted to the Pontiff ; nandi, quibus lectis, dicit Pon- after the reading of which, the tifex, Deo gratias ; et ad or- Pontiff says, God be thanked ; dinationem procedit. and proceeds to the ordination.* Of making a Cleric. Let none be initiated to the first tonsure, who have not re- ceived the sacrament of con- firmation ; or have not been taught the rudiments of the faith; or cannot read and write; or of whom there is not a pro- bable conjecture that they have chosen this way of life, not for the fraudulent pur- pose of eschewing the secular judgment, hut of performing faithful worship to God. For ordaining clerics, let a pair of scissors be in readiness for cutting off the hair, and a basin, into which to put the same. And each one so to be ordained, ought to have his surplice on his left arm and a candle in his right hand. The candidates kneeling be- fore the altar in the presence of the Pontiff, the latter rises with his mitre on, and says : V. Hallowed 4- be the name of the Lord. R. From henceforth and for ever. V. Our help is in the name of the Lord, Be Clerico faciendo, p. 15. Prima Ton sura non initien- tur, qui Sacramentum Confir- mationis non susceperint ; et fidei rudimenta edocti non fue- rint ; quique legere et scribere nesciant ; et de quibus proba- bilis conjectura non sit, eos non ssecularis judicii fugiendi fraude, sed ut Deo fidelem cul- tum prsestent, hoc vitse'^genus elegisse. Pro clericis ordinandis pa- rentur forfices pro incidendis capillis, et bacile pro illis im- ponendis. Et quilibet ordi- nandorum habere debet suum superpelliceum super brachium sinistrum, et candelam in manu dextra. Quibus ante altare coram Pontifice . . . genuflexis, Pon- tifex surgit cum mitra, et dicit : V. Sit nomen domini bene- dictum. R. Ex hoc nunc et usque in sseculum. V. Adjutorium nostrum in nomine Domini. * A striking instance of the extent of the Papal usurpations ! No Romish bishop can ordain without the Pope^s permission ! THE PONTIFICAL. 9 R. Who made heaven and earth. Let us pray, dearest bre- thren, our Lord Jesus Christ, for these his servants who hasten to away the hair of their heads for love of him ^ that he bestow upon them the Holy Ghost, to preserve in them the religious disposition, and to defend their hearts from worldly let and secular desire : that like as they are changed in aspect, and look, so, the right hand of his power do minister increase unto them, and open their eyes from all blindness, spiri- tual and human, and grant them the light of eternal grace. Who liveth and reigneth, &c. Then, during the chanting of an Antiphon and Psalm, the Pontiff cli]^s the ends of the hair of each one in four places, viz, on the forehead, on the back of the head, and at either ear ; then, some hairs on the middle of the head, and deposits them in the basin ; and each one while he is being clipped, says : The Lord is the portion of Dominus pars hereditatis mine inheritance and of my mese, et calicis mei : tu es qui cup : thou art he who will restitues hereditatem meam restore my inheritance unto mihi. me. R. Qui fecit coelum et ter- ram.* Oremus, fratres charissimi, Dominum nostrum Jesum Christum, pro his famulis suis, qui ad deponendum comas ca- pitum suorum pro ejus amore festinant, ut donet eis Spiri- tum sanctum qui habitum re- ligionis in eis in perpetuum conservet, et a mundi impedi- mento ac sseculari desiderio corda eorum defendat : ut, sicut immutantur in vultibus, it a dextera ejus virtutis tri- buat eis incrementa, et ah Omni csecitate spirituali, et humana, oculos eorum ape- riat, et lumen eis seternse gratise concedat. Qui vivit et regnat, etc. All being shorn {omnibus tonsis), the Pontiff, putting off his mitre, rises, and standing with his face to them, says : Let us pray. Oremus. Grant, we beseech thee, Al- Prsesta, quaesumus, omni- mighty God, that these thy potens Deus, ut hi famuli tui, servants, the hair of whose quorum hodie comas capitum heads we have this day for pro amore divino deposuimus, divine love deposited, continue in tua dilectione perpetuo ma- * To save space, these and such like versicles before the prayers will be omitted in these extracts. 10 ROMISH RITES. perpetually in thy love ; and neant ; et eos sine macula in that thou keep them without sempiternum custodias. Per blemish for ever. Through Christum Dominum nostrum. Christ our Lord. R. Amen. R. Amen. The Pontiff sets on his mitre, and the following Antiphon and Psalm are chanted. Antiphon , — These shall re- ceive benediction from the Lord, and mercy from the God of their salvation (or, from God their Saviour) : because this is the generation of them that seek the Lord. Psalm , — The earth is the Lord’s, and the fulness there- of, &c. Hi accipient benedictionem a Domino, et misericordiam a Deo salutari suo : quia hsec est generatio quserentium Domi- num. Domini est terra et pleni- tudo ejus, &c. Which being ended, the Pontiff rises without mitre, and facing the altar,* says, Let us pray ; and his ministering attendants say. Let us bow the knee (Jlectamus genua) ; the responding clerk says. Rise up again {Levate) ;f and presently the Pontiff facing the tonsured on their knees, says ; Be present {i. e, attend, Adesto, Domine, supplica- hearken], O Lord, unto our tionibus nostris, et hos famu- lus tuos bene + dicere dignare, quibus in tuo sancto nomine habitum sacrse religionis im- ponimus : ut, te largiente, et devoti in Ecclesia tua persis- tere et vitam percipere mere- antur aeternam. Per, &c. supplications, and vouchsafe to ble + ss these thy servants, on whom in thy holy name we put the habit of sacred reli- gion : that thou being boun- tiful, they may merit both to continue devout in thy Church, and to receive eternal life. Through, &c. Then the Pontiff sits, his mitre on, and taking the surplice in his hand, he says to each one of them : The Lord put on thee the Induat te Dominus novum new man, which after God is hominem, qui secundum Deum created in righteousness and creatus est in justitia et sane- true holiness. titate veritatis. * In order to bow to the cross. Having said Oremus, he immediately turns round to the tonsuredj and proceeds with the prayer. t These introductory formulae, Oremus, Flectamus Genua, and Levate, will be omitted in the remainder of this work. THE PONTIFICAL. 11 And immediately he puts it on every one of them, repeating to each, Induat te, ^c” and so on to the last of them. After which the Pontiff rises without mitre, and turning to- wards them says : Let us pray. Almighty and everlasting God, be merciful to our sins, and cleanse these thy servants from all thraldom of secular habit ; that by their putting away the ignominy of the se- cular garb, they may enjoy thy everlasting grace ;* that, like as we cause them to xoear the similitude of thy crown upon their heads so, by thy power they may merit to fol- low up the eternal inheritance in their hearts. Who with the Father, &c. Then the Pontiff sets his tonsured in these words : Dearly beloved sons, you must mark well, that, this day, you have passed over to the jurisdiction of the Churchy and have received to your lot the privileges of clergy ; J be- ware therefore, lest, on account of your own faults, you lose the same ; and study by comely habit, and good morals, and works, to please God. Oremus. Omnipotens sempiterne Deus, propitiare peccatis nos- tris, et ab omni servitute sse- cularis habitus hos famulos tuos emunda; ut dum igno- miniam ssecularis habitus de- ponunt, tua semper in sevum gratia perfruantur : ut, sicut similitudinem coronas tuae gestare facimus in capitibus, sic tua virtute hereditatem subsequi mereantur aeternam in cordibus. Qui cum Patre, &c. mitre on, and addresses the Filii charissimi, animadver- tere debetis,quodhodiede foro Ecclesiae facti estis, et privi- legia clericalia sortiti estis: cavete igitur ne propter cul- pas vestras ilia perdatis ; et habitu honesto bonisque mori- bus atque operibus Deo pla- cere studeatis. Quod ipse vobis concedat per Spiritum sanctum suum. R. Amen. ♦ Tua semper in sevum gratia, are so linked, as to form one word as it were, as it would be in Greek ; or let it be, if the reader will, Thy grace always for ever.’^ t Here we see the design of the tonsure ; it is a sham resemblance, or a solemn apery of our Lord^s crown of thorns ! See next note but one. t De foro, &c. You have been made members of the Church’s law- court, so as to be no longer subject to the court of the secular judge, &c. And it is admitted that not unfrequently is the clerical habit put on for the purpose of eschewing the cognizance of the secular judge, and de- frauding the world. See above. Rubric, p. 8, at top. 12 ROMTSH RITES. The which he himself grant you by his Holy Spirit. R. Amen.* [This business thus ended, the next article is,] OF [the four] minor orders. — DE MINORIBUS ORDINIBUS. Of the Ordinatim of Door-keepers — De Ordinatione Ostiariorum, p. 21, [The Instruments.] For the ordaining of door-keepers, church-door keys must be in readiness.t [As the matter of the so-called sacrament.] The ordination of the clerics being concluded, the Pontiff sits in mitre on the faldstool. All the candidate door-keepers kneeling in their surplices before the Pontiff, with their candles in their hands, the Pontiff admonishes them, saying : [What the office of Porter is.] Dearly beloved sons, you that are about to take on you the office of Ostiarii, consider the duties which you are bound to perform in the house of God. It behoveth a porter to strike the cymbal and the bell; to open the church and the Suscepturi, filii charissim.i, officium Ostiariorum, videte quae in domo Dei agere debe- atis. Ostiarium opertet per- cutere cymbalum, et campa- nam ; aperire Ecclesiam et sacrarium ; et librum aperire ei qui praedicat. Providete * Tonsure, i. e. the cutting or clipping the hair short. We find this custom imposed upon the clergy in the fourth century, under the notion that it was indecent for them to wear long hair, agreeably to the fashion of the times. The fourth Council of Carthage (a. d. 398) decreed, {canon 44) that no clergyman should wear long hair or beard. Clericiis nec comam nutriat nec barbam. But rasure, i. e. the shaving and making bald the crown of the head, which afterwards came in, and is called corona^ was then accounted detestable, and much condemned by the Fathers, Clemens (Alex.), Optatus (Melivetanus), Jerome, Epiphanius, as forbidden in the law of God, and a heathenish ceremony, derived from the priests of Isis and Serapis (Jerom. in Ezek. xliv. 20). The corona was first adopted by the Donatists, and other heretics, and from them was gradually received into the Church, like other profane and heathenish usages. Isidore of Sevil (who died a. d. 636), says, ‘‘that all clerks wore the tonsure, and had the crown of their head all shaved, having only a little circle of hair round about the head, in the form of a crown.” (Dupin, cent. 7. p. 4.) Hence the name corona. The reader will remember that the corona was one of the points of contention between the monk Austin and the old British clergy, who spurned the heathenish tonsure (Bede passim.) t Pro ostiariis ordinandis parentur claves Ecclesise. THE PONTIFICAL. 13 holy place (i. e. the vestry) ; and to open the book to him that preaches. See therefore that nothing that is within the church be lost through your negligence ; and that at certain hours you open the house of God to the faithful, and always keep it closed against the un- faithful. Be careful, more- over, that, like as with material keys you open the visible church, so also, by your words and examples, you shut against the devil and open to God, God’s invisible house, that is, the hearts of the igitur, ne per negligentiam vestram, illarum rerum, quae intra Ecclesiam sunt, aliquid depereat ; certisque horis domum Dei aperiatis fidelibus, et semper claudatis infidelibus. Studete etiam, ut, sicut ma- terialibus clavibus Ecclesiam visibilem aperitis, et clauditis ; sic et invisibilem Dei domum, corda scilicet fidelium, dictis et exemplis vestris claudatis diabolo, et aperiatis Deo ; ut divina verba, quae audierint, corde retineant et opere com- pleant ; quod in vobis Domi- nusperficiat per miserecordiam suam. faithful : that they may retain in heart, and fulfil in deed, the divine words which they have heard : the which the Lord accomplish in you, through his mercy. These admonitions are not made to Cardinals, nor to Bishops- elect. [That is, when, being already elected to the high dignity of Cardinal or Bishop, they are ordained at once successively to all the inferior orders per saltum ; a thing not uncommon under Papal policy.] Then the Pontiff takes and delivers to all of them church keys,* which they must^ each one successively, touch with THEIR right hand, while the Pontiff says : So behave yourselves, as Sic agite quasi reddituri about to render an account to Deo rationem pro iis rebus God of those things which are quae his clavibus recluduntur. unlocked by these keys.t * The delivery of the keys, and the words accompanying the same, are devised as the matter and form of the sacramant. Materia illius est traditio clavium ; forma sunt ordinantis episcopi verba ; Sic age quasi, &c. The matter thereof is the delivery of the keys ; the form are the words of the bishop ordaining ; So behave thyself, as about, &c.^^ (Decree of the Council of Florence.) t The reader will give due attention to the pretended matter and form of these so-called Papal sacraments ; and he will bear in mind that one of the greatest usurpations upon Christ which any Church can be guilty of is the inventing of a sacrament of its own, and the devising matter and form for it. It is literally taking the place of God, the author of grace ; B 2 14 KOMAN KITES. After this, the Archdeacon, or other acting for him, conducts them to the door of the church, and causes them to shut and open it ; then he delivers to them the bell-rope, making them to ring the bells ; after which, he conducts them back to the Pontiff ; before whom all again kneeling, the Pontiff standing with mitre on, and facing the ordained, says : Dearest brethren, we most Deum Patrum omnipoten- humbly beseech God the tern, fratres charissirni, suppli- Father Almighty, that he vouchsafe to hal-flow these his servants whom he has vouchsafed to elect to the office of Porters : that there be in them a most faithful attention in the house of God, day and night, to the marking distinctly the set-times for invoking the name of the Christ our Lord citer deprecamur, ut hos famu- los suos bene + diceredignetur, quos in officium Ostiariorum eligere dignatus est; ut sit eis fidelissiraa cura in domo Dei, diebus ac noctibus, ad distinc- tionem certarum horarum, ad invocandum nomen Domini: adjuvante Domino nostro Jesu Christo, qui cum eo vivit, &c. Lord : Jesus helping, who with the same liveth, &c. Then, [after the usual Or emus to the altar, Flectamus genua, and Levat^, the Pontiff turning to the ordained, and standing without mitre, says ; O holy Lord, Almighty Father, eternal God, vouch- safe to hal + low these thy servants for the office of Por- ters : that they may render thee a devout obedience among the door-keepers of the Church, and deserve to have a portion of thy reward among thy elect. Domine sancte. Pater Om- nipotens, aeterneDeus, bene + dicere dignare hos famulos tuos in officium Ostiariorum ; ut inter Janitores Ecclesiae tuo pareant obsequio, et inter electos tuos partem tuae me- reantur habere mercedis. Per Dominum nostrum, &c. Through our Lord, &c. [Thus concludes this Papal sacrament — Next, after the reading of the first gradual, the second Collect, and the second lesson, follows the third sacrament, that :] * for none but He can institute a sacrament, or make visible matter a channel of his gifts or graces. But it is written that Antichrist sitteth i. e. has his cathedra, or episcopal chair (as the word in the original im- plies) in the temple of God, shewing himself as if God;^* i. e. not exactly- calling himself God, but so acting and exhibiting himself as if he were God ; as St. Chrysostom explains the word shewing. THE PONTIFICAL. 15 Of the Ordination of Readers. — J)e OrdinationeLecto7mmy^.2'd. [The Instrument or Matter.] For the ordaining of Readers, there must he in readiness the Book of Lessons (Liher Lectionum). The candidates being arranged on their knees in the presence of the Pontiff, with candles in their hands, the Pontiff admonishes them, saying : [The Office, Duties, and Powers of Readers.] Dearly beloved sons, you that are elected to be Readers in the house of our God, listen to your duty and fulfil it. For God is able to increase unto you the grace of eternal per- fection. Now then a Reader it behoveth to read those things which he uttereth, and to chant the lessons ; and to hallow bread and all new fruits. Wherefore be careful to utter the words of God, that is to say, the sacred Lessons dis- tinctly and openly, unto the understanding and edifying of the hearers, and free from all false blundering ; lest by your inattention to the instruction of those that hear, the truth of the divine readings be cor- rupted.* Moreover, what you read with the mouth, believe in the heart, and fulfil in the deed ; that you may be able thereby to teach your hearers, alike by word as by your ex- ample. And therefore, while you read, take your stand in a lofty place of the church, Electi, filii charissimi, ut sitis lectores in domo Dei nostri, officium vestrum agnoscite, et implete. Potens est enim Deus, ut augeat vobis gratiam perfectionis seternae. Lecto- rem siquidem oportet legere ea quae praedicat; et lectiones can- tare ; et benedicere panem, et omnes fructus novos. Studete igitur verba Dei, videlicet lec- tiones sacras, distincteetaperte, ad intelligentiam, et aedifica- tionem fidelium, absque omni mendacio falsitatis proferre ; ne veritas divinarum lectionum incuria vestra ad instructio- nem audientium corrumpatur. Quod autem ore legitis, corde credatis, atque opere comple- atis ; quatenus auditores ves- tros, verbo pariter, et exemplo vestro, docere possitis. Ideo- que, dum legitis, in alto loco Ecclesiae stetis, ut ab omnibus audiamini, et videamini, figu- rantes positione corporali, vos in alto virtutum gradu debere conversari ; quatenus cunctis, a quibus audimini, et videmini. * All this is certainly remarkable enough in a Church, where, all the world over, these same lessons are read “in a language not understood of the people V* “ Thou wicked servant, out of thine own mouth thou shalt be condemned.’^ 16 ROMAN RITES. that you may be heard and coelestis vitae formam prsebea- seen of all, thus figuring by tis : quod in vobis Deus im- your bodily position, how you pleat per gratiam suam. ought to have your conversa- tion in a lofty grade of virtues ; that so, you may hold forth to all that hear and see you, the model of heavenly life : the which God by his grace accomplish in you. Then the Pontiff takes and delivers to all of them the hook from which they are thenceforth to read the Lessons : which they touch with their right hand, while the Pontiff says : [Form of this Sacrament .] Accipite, et estote verhi Dei relatores, habituri, si fideliter et utiliter impleveritis officium vestrum, partem cum iis, qui verbum Dei bene administra- verunt ab initio. Peceive this, and be ye Rea- ders of the word of God, about to have, if you faith- fully and usefully fulfil your office, your portion with those who have administered well the Word of God from the beginning. After which, the Pontiff standing in mitre, and turned to the candidates, still on their knees, says : Dearest brethren, let us Oremus, fratres charissimi, pray God the Father Al- Deum Patrem omnipotentem. mighty, mercifully to pour out his bene -f diction upon these his servants, whom he^ vouch- safes to raise to the Order of Readers: that so, they may distinctly read the things that are to be read in the church, and fulfil the same in their works. Through our Lord Jesus Christ, &c. ut super hos famulos suos, quos in Ordinem Lectorum dignatur assumere, bene -f- dic- tionem suam clementer effun- dat ; quatenus distincte le- gant, quae in Ecclesia Dei le- genda sunt, et eadem operi- bus impleant. Per Dominum nostrum Jesum Christum, &c. Then taking off his mitre and having made the wheel and obeisance to the altar, he turns round to the ordained^ {con- versus ad ordinatos), and says : * Throughout these ceremonies it is taken for granted that whatever the Bishop does, it is God that does, for such is the Romish theory ; the officiator stands in the place of God ; as in the Confessional. t After the form Accipite et estote, they are called ordinati ; before it they are called ordinandi. THE PONTIFICAL. 17 Holy Lord, Almighty Fa- ther, eternal God, vouchsafe to hal + low these thy servants unto the office of Readers, so that, by assiduity in the read- ings, they be well instructed and ordered ; and that they declare the things that are to be done, and being declared, fulffi the same in work; that so, iL both, they may by the example cf their sanctity con- sult the good of holy Church. Though our Lord, &c. Domine sancte. Pater om- nipotens, aeterne Deus, bene- H-dicere dignare bos famulos tuos in officium Lectorum, ut assiduitate lectionum in- structi sint, atque ordinati ; et agenda dicant, et dicta opere impleant, ut in utroque sanctae Ecclesise exemplo sanctitatis SU8B consulant. Per Dominum nostrum, &c. [The above is the whole of this article : the next, which we also give in full, is] — Of the Ordination of Exorcists^ — De Ordinatione Exorcist arum p. 26. [The Instrument of this Sacrament.] For ordaining Exorcists, let there be at hand the Book of Exorcisms, instead of which can be given the Pontifical or Missal.f After the chanting of the third Lesson, the Pontiff sits, his mitre on; and the candidates being all arranged on their knees before him with candles in their hands, he admonishes them, saying : — * This form is not easy to render into literal English. The translator has endeavoured to give the meaning by bringing the first ut into con- nection with “ benedicere’^ by the introduction of the particle so — So to bless them^ that, &c. ; and by making the second ut express the result of the whole — that so. By “ lectionum” he understands the Church-read- ings and the lessons. By assiduously 'practising these, they were to be “ well equipped and ordered” as it were, for reading them in the Church. There is a piay upon the word ordinati : certainly a not very becoming thing in so solemn a matter ; and yet it is a common thing throughout the Pontifical. t And very excellent substitutes for a book of exorcisms the Pontifical and Missal are, as will abundantly appear to the reader before he shall have gone half through this volume. It is a most appropriate designation authoritatively given, though unwittingly. The Latin of the above rubric is, Pro Exorcistis ordinandis paretur liber exorcismorum, cujus loco dari potest Pontificate vel Missale. 18 ROMISH RITES. [The Duties and Powers of Exorcists.] Dearly beloved sons, now about to be ordained to the office of Exorcists, you ought to know what it is that you are undertaking. Now it behoveth an Exorcist to cast out devils ; and to say to the people (^. e. the congregation) whosoever does not communi- cate^ let him give place^ (i. e.) leave the Church, go out), and to minister the water in the Church service. You, there- fore, receive the power of lay- ing hands upon the possessed of devils; through the lay- ing on of your hands unclean spirits are expelled by the grace of the Holy Ghost, and the words of exorcism (^. e. the exorcising words), from the bodies that are possessed by them. Be zealous, there- fore, that like as you expel devils from the bodies of others, so you cast out of your own minds and bodies all uncleanness and naughti- ness ; lest ye yield yourselves up to the same, whom by your ministry you cause to flee away out of others. Learn Ordinandi, filii charissimi, in officium Exorcist arum, de- betis noscere quid suscipitis. Exorcistam etenim oportet ab- jicere daemones ; et dicere po- pulo, ut qui non communicat, det locum ; et aquam in minis- terio fundere. Accipitis itaque potestatem imponendi manum super energumenos, et per im- positionem manuum vestra- rum, gratia Spiritus sancti et verbis exorcismi pelluntur spi- ritus immundi a corporibus obsessis. Studete igitur, ut, sicut a corporibus aliorum daemones expellitis, ita a men- tibus et corporibus vestris omnem immunditiam et nequi- tiam ejiciatis ; ne illis succum- batis, quos ab aliis, vestro minis terio eflugatis. Discite per officium vestrum vitiis imperare ; ne in moribus vestris aliquid sui juris inimicus valeat vindicare. Tunc etenim recte in aliis daemonibus imperabitis, cum prius in vobis eorum multimodam nequitiam super- atis. Quod vobis Dominus agere concedat per Spiritum suum sanctum. * Here again out of her own mouth this wicked servant can be con- demned. Of old none were allowed to be present at the communion service but those who communicated, as is now the case in the Church of England ; and for a thousand years, at least, it was the practice, even in the Church of Rome, that an exorcist, or sub-deacon, or other inferior officer, should cause all to go out of the church who did not communicate, using the above words, or words like them. Now, however, “ to hear Mass,’^ is in that Church almost the all in all, yea, to hear mass once at least on Sundays and holy- days is one of those commandments of the Church which are declared to be as binding and obligatory as the com- mandments of the Decalogue. (See Catechism.) THE PONTIFICAL. 19 through your office to have the command over your vices ; lest the enemy be able to claim any thing of his own in your morals. For it is then you will rightly have the command over other devils, when you first overcome their manifold iniquity in yourselves. The which the Lord grant you to do, through his Holy Spirit. This done, the Pontiff takes and delivers to all of them the book in which the Exorcisms are written : in the stead of which can be given the Pontifical or Missal ; which they touch with their right hand, (Quern manu dextra tangunt) while the Pontiff says : [The Ordaining Act.] Take ye this, and commit it Accipite, et commendate to memory, and have ye the memorise, et habete potesta- power of laying your hands tern imponendi manus super on the possessed of devils, energumenos, sive baptizatos, whether they be baptized, or sive catechumenos. catechumens. Next, all devoutly kneeling, the Pontiff standing with his mitre on, says : [Bidding Prayer.] Dearest brethren, let us suppliantly beseech God the Father Almighty, to vouchsafe to hal + low these his servants to the office of Exorcists ; that they be spiritual com- manders for casting out devils, with all their manifold subtilty and malice, from pos- sessed bodies. Through thy only-begotten Son, our Lord Jesus Christ, who with, &c. Deum Patrum omnipoten- tem, fratres charissimi, sup- plices depreceraur, ut hos famulos suos bene-f-dicere dignetur in officium Exorcis- tarum ; ut sint spirituals im- peratores, ad abjiciendos dse- mones de corporibus obsessis, cum Omni nequitia eorum multiformi. Per unigenitum filium suum, &c. Then, after the turning to the altar with the Oremus, Flee- tamus genua, and Levate, he immediately turns round to the ordained on their knees, and says : [Concluding Prayer.] Holy Lord, Almighty Fa- Domine sancte. Pater omni- ther, eternal God, vouchsafe potens, seterne Deus, bene-f- to hal + low these thy servants dicere dignare hos famulos tiios for the office of Exorcists : in officium Exorcistarum ; ut that through the laying on per impositionem manuum, et 20 KOMISH RITES. of their hands and the office of their mouth (^^ e, the effectual words of exorcism), they may have the power and sovereign sway of coercing unclean spirits ; that they may he approved physicians of thy Church, being made strong in the grace of healings, and in heavenly might. Through our Lord, &c. [Thus the Exorcists being ordained, and having retired to their seats, next, after the fourth Collect, and fourth Lesson, is] oris officium, potestatem et imperium habeant spiritus im- mundos coercendi ; ut pro- babiles sint medici Ecclesise tuee, gratia curationum et vir- tute coelesti confirmati, Per Dominum nostrum Jesum Christum, &c. The Ordaining of Acolythes.^ Be Ordinatione Acoly- thorurn^ p. 29. [The Instruments.] Eor the ordaining of Acolythes, a candlestick is to be at hand with a wax-taper extinguished, and an empty flagon for sacramental wine. (Pro Acolythis ordinandis parentur can- delabrum cum cereo extincto, et urceolus vacuus pro vino, pro Sacramento.) All the candidates kneeling in the presence of the Pontiff, with candles in their hands, the Pontiff sitting with his mitre on, thus admonishes them, saying : [Office and Duties.] Dearly beloved sons, you that are about to take upon you the office of Acolythes, consider well what you are undertaking. Now it behoveth an Acolythe to carry the wax- taper-stand ; to light the church candles ; to minister the wine and water for the eucharist. Be zealous, there- fore, to fulfil worthily the office undertaken by you. For you will not be able to please God, if, while you carry a light in your hands before God, you serve the works of Suscepturi, filii charissimi, officium Acolythorum, pensate quod suscipitis. Acolythum etenim oportet ceroferarium ferre ; luminaria Ecclesiee ac- cendere ; vinum et aquam ad Eucharistiam ministrare. Stu- dete igitur susceptum offi- cium digne implere. Non enim Deo placere poteritis, si lucem Deo manibus praefer- entes, operibus tenebrarum in- serviatis, et per hoc aliis ex- empla perfidiae praebeatis. Sed sicut Veritas dicit : Luceat lux vestra coram hominibus, ut THE PONTIFICAL. 21 darkness, and thus hold forth examples of perfidy {i, e. hy- pocrisy) to others. But, as He who is the truth says ; “Let your light so shine before men, that they may see your good works and glorify your Bather who is in heaven.” And, as the Apostle Paul says : “ In the midst of a crooked and perverse nation, shine ye as lights in the world, holding forth the word of life. Let your loins, therefore, be girt about, and your lights burn- ing in your hands, that you may be the children of the light. Cast away the works of darkness, and put ye on the armour of light. For ye were sometimes darkness, but now are ye light in the Lord. Walk as children of light.” Now what that light is which the Apostle so earnestly in- culcates, he himself declares, adding : ^^For the fruit of the light is in all righteousness, and goodness, and truth.” Be ye, therefore, zealous in all righteousness, goodness, and videant opera vestra bona, et glorificent Patrem vestrum qui in coelis est. Et sicut Apostolus Paulus ait ; In me- dio nationis pravm et perver- ssd lucete sicut luminaria in mundo, verbum vitrn continen- tes. Sint igitur lumbi vestri praecincti, et lucernae ardentes in manibus vestris, ut filii lucis sitis. Abjiciatis opera tene- brarum, et induamini arma lucis. Eratis enim aliquando tenebrae, nunc autem lux in Domino. Ut filii lucis ambu- late. Quae sit veroista lux, quam tantopere inculcat Aposto- lus, ipse demonstrat, subdens : Fructus enim lucis est in omni justitia, bonitate, et veritate. Estote igitur soliciti in omni justitia, bonitate et veritate ; ut et VOS, et alios, et Dei Ec- clesiam illuminetis. Tunc et- enim in Dei sacrificio digne vinum suggeretis et aquam, si VOS ipsi Deo, sacrificium, per castam vitam, et bona opera, oblati fueritis. Quod vobis Dominus concedat per miseri- cordiam suam. truth ; that you may enlighten both yourselves and others, and the Church of God. For it is then you will worthily minister wine and water in the sacrifice of God, (L e. the divine sacrifice,) if you have been presented yourselves, for a sacrifice to God, in the way of a chaste life, and good works. The which the Lord grant you through his mercy. After this (admonition) the Pontiff takes and delivers to all of them a candlestick with the candle extinguished^ which they touch one by one successively with their right hand (quod successive manu dextra singuli tangunt), while the Pontiff says : 22 ROMISH RITES. [The Ordaining Act.] Take ye the wax-taper — Accipite ceroferarium cum stand with the taper, and cereo, et sciatis vos ad accen- know ye that you are made dendaEcclesise luminaria man- bondmen for lighting the cipari, in nomine Domini. R. church-candles, in the name of Amen, the Lord. R. Amen. Then he takes and delivers to them the empty flagon, which they must in like manner touch, while he says to all in common : — Take the flagon for supply- Accipite urceolum ad sug- ing the wine and water for gerendum vinum et aquam in the eucharist of the blood of eucharistiam sanguinis Christi, Christ, in the name of the in nomine Domini. R. Amen. Lord. R. Amen. After this, they still remaining on their knees, the Pontiff standing with his mitre on, and with his face towards them, says: Dearest brethren, let us sup- pliantly beseech God, the Father Almighty, to vouchsafe to hal + low these his servants in the Order of Acolythes ; that so, while they hold out the light visible in their hands, they may hold forth the light spiritual also in their man- ners : by the help of our Lord Jesus Christ, who with the same, &c. R. Amen. Deum Patrem omnipoten- tem, fratres charissimi, sup- pliceter deprecemur, ut hos famulos suos bene + dicere dignetur in ordine Acolytho- rum ; quatenus lumen visibile in manibus prseferentes, lumen quoque spirituale moribusprae- beant : adjuvante Domino nos- tro Jesu Christo, qui cum eo, &c. R. Amen. Then turning round to the altar, and standing, having taken off his mitre, he says — Let us pray.” Ministers, “ Let us bow the knee.” R. Rise up again.” And immediately turning round to the ordained on their knees, he says : — Holy Lord, almighty Father, Domine sancte, Pater om- eternal God, who by Jesus nipotens, seterne Deus, qui per Christ, thy Son our Lord, and Jesum Christum filium tuum his Apostles, didst send into Dominum nostrum, et Apos- this world the light of thy tolos ejus in hunc mundum bright shining ; and who, that lumen claritatis tuce misisti ; thou mightest blot out the old quique ut mortis nostrse anti- hand-writing of our death, quum aboleres chirograph um. THE PONTIFICAL. 23 didst will, that the same (Son) should be fastened to the banner of the most glorious Cross, and that blood and water should flow from his side for the salvation of the human race : vouchsafe to hal + low these thy servants unto the office of Acolythes ; that they be faithful sub- ministers at thy holy altars, for kindling the lights of thy Church, and handing the wine and water for making the blood of Christ thy Son in offering the eucharist. Kindle, O Lord, their minds and hearts unto the love of thy grace, that, being enlightened by the face of thy bright-shining, they may render to thee a faithful servitude in thy holy Church. Through the same Christ our Lord. R. Amen. Let us pray. Holy Lord, almighty Fa- ther, eternal God, who didst speak to Moses and Aaron, that candles should be lighted in the tabernacle of testimony, vouchsafe to hal + low these thy servants, that they be Acolythes in thy Church. Through Christ our Lord. R. Amen. Let us pray. Almighty everlasting God, well-spring of light, and foun- tain of goodness, who by Jesus Christ thy Son, the true light, hast enlightened the world, and redeemed it by the mystery of his passion, vouch- gloriosissimae ilium Crucis vexillo affigi, ac sanguinem et aquam ex latere illius pro sa- lute generis humani effiuere voluisti, bene + dicere dignare hos famulos tuos in officium Acolythorum ; ut ad accen- dendum lumen Ecclesiee tuse, et ad suggerendum vinum et aquam ad conficiendum san- guinem Christi filii tui in offerenda Eucharistia, sanctis altaribus tuis fideliter submi- nistrent. Accende, Domine, mentes eorum et corda ad amorem gratise tuae, ut illumi- nati vultu splendoris tui, fide- liter tibi in sancta Ecclesia deserviant. Per eundem Chris- tum Dominum nostrum. R. Amen. Oremus. Domine sancte. Pater om- nipotens, aeterne Deus, qui ad Moysen et Aaron locutus es, ut accenderentur lucernae in tabernaculo testimonii, bene + dicere dignare hos famulos tuos, ut sint Acolythi in Eccle- sia tua. Per Christum Domi- num nostrum. R. Amen. Oremus. Omnipotens sempiterne Deus, fons lucis, et origo bonitatis, qui per Jesum Christum filium tuum, lumen verum, mundum illuminasti, ejusque passionis mysterio redemisti, bene + dicere dignare hos famulos 24 ROMISH RITES. safe to hal + low these thy servants, whom we consecrate to the office of Acolythes, en- treating thy clemency both to enlighten their minds with the light of knowledge, and water them with the dew of thy gra- ciousness ; that, by thy help, they may perform so accept- able a ministry, as thereby (qualiter) to merit to come to an eternal remuneration. Through the same Christ our Lord. R. Amen. tuos, quos in officium Acoly- thorum consecramus,poscentes clementiam tuam, ut eorum mentes et lumine scientise il- lustres, et pietatis tuse rore irriges ; ut ita acceptum mi- nis terium, te auxiliante, pera- gant, qualiter ad seternam remunerationem pervenire me- reantur. Per eundem Chris- tum Dominum nostrum. R. Amen. Of Sacred \IIoly\ Orders in General, — Oe sacris Ordinibus in Genere, [Gen. Rub.] Sacred and major orders are the Subdiaconate, the Diaco- nate, and the Preshy terate ; and all that are ordained to these ought to communicate ; therefore let small hosts, (literally victims, i. e. wafers), equalling them in number, be at hand to be consecrated for them.* Of the Ordination of Suhdeacon. — De Ordinatione Sub- diaconi, p. 33. [The Instruments or Matter of the Sacrament.] For the ordaining of Subdeacons let there be at hand an empty chalice, with a paten laid upon it, with a towel, and the book of Epistles. After the fifth Lesson, all the candidate Subdeacons standing in presence of the Pontiff with candles in their right hands, the Pontiff sitting with mitre on, admonishes them, saying : Dearly beloved sons, you Filii dilectissimi, ad sacrum * Sacri et majores ordines sunt Subdiaconatus, Diaconatus, et Presby- teratus, ad quos ordinati omnes debent communicare ; ideo parentur pro eorum numero hostise parvae consecrandse. — Hence it appears that those ordained to the minor orders need not to be communicants. This is remark- able, and shews what a low estimate the Church has of the Christianity of these inferior orders of her clergy. Compare this with the solemnity of the ceremonies of their ordination, and who would suppose it ? THE PONTIFICAL. 25 that are about to be promoted to the sacred order of sub- deaconsbip, ought seriously to consider again and again, what a weighty charge you desire this day to take upon yourselves, of your own free choice. Hitherto you have been free, and you may now, if you choose, return to a se- cular life ; but having once taken upon you this order, you will no more be allowed to draw back from your pur- pose, but must wait as perpe- tual servants upon God — whom to serve, is to reign — and, with his aid, keep your chastity, and be ever bond- men in the ministrv of the subdiaconatus ordinem pro- movendi, iterum atque iterum considerare debetis attente quod onus hodie ultro appe- titis. Hactenus enim liberi estis, licetque vobis pro arbi- trio ad ssecularia vota transire ; quod si hunc ordinem sus- ceperitis, amplius non licebit a proposito resilire, sed Deo, cui servire, regnare est, per- petuo famulari, et castitatem, illo adjuvante, servare opor- tebit, atque in Ecclesise mi- nisterio semper esse manci- patos. Proinde, dum tempus est, cogitate, et, si in sancto proposito perseverare placet, in nomine Domini, hue acce- dite. Church. Wherefore consider while there is yet time, and if you are minded to persevere in your holy purpose, draw near unto me in the name of the Lord. Then they draw near and kneel before the Pontiff at the epistle side of the altar ; after which the candidate deacons and priests are also called, and draw near in their vestments, and holding a candle, each in his right hand. [^Then the Pontiff reclining on the faldstool with his mitre on, the can- didates prostrate on the carpet, and the ministers and others kneeling, the Litany is chanted (or said, as the case may be) to the words inclusive ‘‘ That thou wouldst vouchsafe to give eternal rest to all the faithful departed. Hear us, we beseech thee after which words,] is given the benediction^ the sane- tijication, and the consecration^ thus : the Pontiff rises from his reclining posture, in his mitre, and turning himself to the prostrate candidates, and holding his pastoral staff in his left hand, he says : That thou wouldst vouchsafe Ut hos electos bene + dicere to hal-f low these elect ones, digneris. 22. Te rogamus 11. Hear us, we beseech thee. audi nos. He says a second time, Secundo dicit. That thou wouldst vouch- Ut hos electos bene-|-di- 26 ROMISH RITES. cere et sancti + ficare digneris. R.Te rogamus audi nos. Tertio dicit. Ut hos electos bene + dicere sancti + ficare et conse + crare digneris. R, Te rogamus audi nos. safe to hal low and sancti -f fy these elect ones. R. Hear us, we beseech thee. He says a third time. That thou wouldst vouch- safe to hal + low, sancti + fy, and conse + crate these elect ones. R, Hear us, we be- seech thee. Then he resumes his reclining posture on the faldstool to the end of the Litany. The which being ended, the Pontiff rises, and sits, his mitre on ; and then the candidate deacons and priests having retired to a convenient distance, whence they may see what the celebrant is doing, he proceeds to The Ordaining of the Subdeacons^ The candidate Subdeacons, kneeling, in the presence of the Pontiff, in a circle, he admonishes them, saying : [Office and Duty of a Subdeacon.] Dearly beloved sons, you that are about to receive the office of Subdeacon, observe earnestly what a ministry is conferred upon you. For it be- hoveth the Subdeacon to make ready water for the ministry of the altar ; to minister unto the deacon; to wash the altar- cloths and the corporals ; and to present the cup and the paten to be used in the sacri- fice. The oblations which are brought for the altar, are called the shew-bread: of these obla- tions, the Deacon must place upon the altar so much [only] as may suffice for the people, lest any remain to putrify in the holy place. They must mind, to wash the under-altar- cloths in one vessel, and the corporal-cloths in another (^. e, each in a different one) . And Adepturi, filii charissimi, officium subdiaconatus, sedulo attendite quale ministerium vobis traditur. Subdiaconum enim oportet aquam ad minis- terium altaris prseparare ; Dia- cono ministrare ; pallas altaris, et corporalia abluere ; calicem et patenam in usum sacrificii eidem offerre. Oblationes quae veniunt in altare, panes propo- sitionis vocantur : de ipsis ob- lationibus tantum debet in altare poni, quantum populo possit sufficere, ne aliquid pu- tridum in sacrario remaneat. Pallae quae sunt in substratorio altaris in alio vase debent lavari, et in alio corporales pal- lae. Ubi autem corporales pallae lotae fuerint ; nullum aliud linteameu debet lavari, ipsaque lotionis aqua in baptisterium debet vergi. Studete itaque, ut THE PONTIFICAL. 27 where the corporal-cloths have been washed, no other linen ought to be washed ; and the water and suds must be thrown into the baptistery. Be zealous, therefore, that, while you neatly and most scrupulously fulfil these visible ministries, you exemplify by your conduct the invisible things signified by the same. For, in truth, the altar of the holy Church is Christ himself, John so tes- tifying, who declares, in his Apocalypse, that he saw a golden altar standing before the throne, in whom, and by whom the oblations of the faithful are consecrated to God the Father. Now, of this altar, the cloths, and the cor- porals, are the members of Christ, namely, the faithful of God, with whom the Lord is clothed as with precious garments. ‘‘As,^’ saith the Psalmist, “ the Lord hath reigned, he is clothed with beauty.” (Ps.xciii.) St.John also, in the Apocalypse, saw the Son of Man girt with a golden girdle^ that is, with the multitude of his saints. If therefore it happen, through human frailty, that the faithful be stained with any sin, we must present the water of hea- venly doctrine, that, purified thereby, they may return for the garnishing of the altar, and the offering of the divine sacrifice. Be ye therefore such, that ye may be able to attend ista visibilia miilisteria qua^ diximus, nitide et diligentis^ sime complentes, invisibiiia ho- rum exemplo perficiatis. Al- tare quidem sancta Ecclesise, ipse estChristus, teste Johanne, qui in Apocalypsi sua altare aureum se vidisse perhibet Stans ante thronum, in quo, et per quern, oblationes fidelium Deo Patri consecrantur. Cujus altaris pallee et corporalia sunt membra Christi, scilicet fi deles Dei, quibus Dominus quasi vestimentis pretiosis circum- datur, ut ait Psalmista: Do- minus regnavit, decorem in- dutus est. Beatus quoque Johannes in xlpocalypsi vidit filium hominis prsecinctum zona aurea, id est, sanctorum caterva. Si itaque humana Lagilitate contingat in aliquo fideles maculari, prsebenda est a nobis aqua coelestis doctrinse, qua purificati, ad ornamentum altaris et cultum divini sacri- ficii redeant. Estote ergo tales qui sacrificiis divinis et Eccle- siee Dei, hoc est, corpori Christi, digoe servire valeatis in vera et catholica fide fun- dati; quoniam, ut ait Aposto- lus, Omne quod non est ex fide peccatum est, schismaticum est, et extra unitatem Ecclesise est. Et ideo, si usque nunc fuistis tardi ad Ecclesiam, amodo debetis esse assidui. Si usque nunc somnolenti, amodo vigiles. Si usque nunc ebriosi, amodo sobrii. Si usque nunc inhonesti, amodo casti. Quod 28 ROMISH RITES. ipse vobis prsestare dignetur qui Yivit et regnat Deus in saecula sseculorum. upon the divine sacrifices and the Church of God, that is, the body of Christ, being grounded in the true catholic faith, since, as saith the Apostle, Every thing that is not of faith is sin, is schismatical, is excluded from the unity of the Church. If, then, hitherto you have been slow to serve the Church, you ought to be now diligent; if before drowsy, now wakeful ; if before drunken, now sober ; if unclean, now chaste. Which God himself vouchsafe to bestow upon you, who liveth and reigneth for ever and ever. Then the Pontiff taketh and Deinde Pontifex accipit et delivereth to all of them an tradit omnibus calicem va- empty chalice, with an empty paten a-top of it, w^hich they touch successively, one after another, with the right hand, the Pontiff saying : See whose ministry is deli- vered to you ; therefore I admonish you so to demean yourselves, that you may please God. Then the Archdeacon deli- vers to them a phial, with wine and water, also a basin, with a towel ; all which they must touch in like manner. This done, the Pontiff rises, and standing with his mitre on, and turned to the people, says : cuum cum patena vacua super- posita ; quern successive manu dextera singuli tangunt, Pon- tifice dicente. Videte cujus ministerium vobis traditur; ideo vos ad- moneo, ut ita vos exhibeatis, ut Deo placere possitis. Et Archidiaconus tradit eis urceolos cum vino et aqua, ac bacile cum manutergio; quse omnia similiter tangere debent. [Bidding Prayer.] Dearest brethren, let us pray our God and Lord, to pour out his bene + diction and grace upon these his ser- vants whom he has vouch- safed to call to the office of subdeaconship ; that, perform- ing a faithful service in his sight, they may obtain the rewards predestined to the saints ; our Lord Jesus Christ helping, who with the same liveth, &c. R. Amen. Oremus Deum ac Dominum nostrum, fratres charissimi, ut super hos servos suos quos ad subdiaconatus officium vocare dignatus est, infundat bene-j- dictionem suam et gratiam ; ut in conspectu ejus fideliter ser- vientes, praedestinata sanctis prsemia consequantur : adju- vante Domino nostro Jesu Christo, qui cum eo vivit, &c. R. Amen. THE PONTIFICAL. 29 Then the Pontiff putting off his mitre, and turning round to the altar says, Oreinus, to which the ministering attendants add Flectamus genua, and the respondent answers Levate, And immediately the Pontiff turning round to those that are being ordained, still on their knees, says : [Hallowing Prayer.] Holy Lord, almighty Fa- ther, eternal God, vouch- safe to hal + low these thy servants whom thou hast vouchsafed to elect to the office of the Subdiaconate ; that thou mayest instate them as diligent and zealous watchers (sentinels) of hea- venly warfare in thy holy sanctuary, and that they per- form a faithful subministry at thy holy altars : and rest* upon them the spirit of wisdom and understanding ; the spirit of counsel and of might ; the spirit of know- ledge and of piety, and fill them with the spirit of thy fear,t and strengthen [esta- blish] them in the divine mi- nistry, so that being obedient in act, and submissive to com- mand, they may obtain thy grace. Through our Lord, &c. R. Amen. Domine sancte, Pater om- nipotens, aeterne Deus, bene + dicere dignare hos famulos tuos, quos ad subdiaconatus officium eligere dignatus es ; ut eos in sacrario tuo sancto strenuos sollicitosque coelestis militiae instituas excubitores, sanctisque altaribus tuis fideli- ter subministrent : atrequiescat super eos spiritus sapientiae, et intellectus, spiritus consilii, et fortitudinis ; spiritus scien- tiae, et pietatis ; et repleas eos spiritu timoris tui ; et eos in ministerio divino con- firmes, ut obedientes facto, et dicto parentes, tuam gratiam consequantur. Per Dominum nostrum, &c. R. Amen. Then the Pontiff sitting, having put on his mitre, takes the amice (amictum) which lies on the neck of the candidates, and puts it over the head of each one of them, saying : * The imperative mood. The translator adopts this way of phrasing this mood in these prayers, as being more suited to the absolute style of these Romish sacraments. An instance of this way of rendering the mood we have in the Lord’s Prayer: “Hallowed be thy name ; thy kingdom come,” &c. ; instead of “Let thy name be hallowed,” &c. t This is technically called “ A prayer for the sevenfold Spirit;” or, “ for the sevenfold Spirit of Grace.” Septiformis Spiritus Gratiae. C 2 30 ROMISH RFTES. Receive thou the amice, by Accipe amictum, per quern which is designated the chas- designatur castigatio vocis. tening of the voice, in the In nomine Pa + tris et Fi-f-lii name of the Fa + ther and of et Spiritus + Sancti. R. the + Son and of the Holy + Amen. Ghost. Amen. Then putting on the manipule on the left arm of each, he says : Receive thou the manipule, Accipe manipulum, per by which is signified the fruit quern designatur fructus ho- of good works, in the name, norum operum. In nomine &c. with crossing as above. Pa + tris, &c. After that he arrays each one in the tunic, saying to each : The Lord clothe thee in the Tunica jucunditatis, et tunic of pleasantness and the indumento laetitise induat te garment of joy ; in the name, Dominus. In nomine Pa-j- &c. as before. tris, &c. Afterwards he takes and delivers to all the book of the Epistles, they all touching it with the right hand, while he says : Receive ye the book of Accipite librum Epistola- Epistles, and have ye power rum, et habete potestatem le- to read them in the holy gendi eas in Ecclesia sancta Church of God, as well for Dei, tarn pro vivis, quam pro the living^ as for the dead. In defunctis.* In nomine Pa-j- the name of the Fa + ther, &c. tris, &c. * This is one of the most striking instances of the Church of Romeos notion of the merit of dead works. The subdeacon’s reading of the Epistle is a work in itself available to the living and the dead ! for that God is scored down a debtor to the Church, and this debt is transferable at will to the credit of others ; yea, even of the dead ! even of those who have long gone to, and passed, their final reckoning ! Dreadful delusion ! And yet this is the doctrine, not of the Pontifical merely, but of the Catechism of the Council of Trent also. Treating of that part of penance called Satis- faction, the Catechism says, CIX. — Satisfacere potest unus pro alio. In eo vero summa Dei bonitas et dementia maximis laudibus, et gratia- rum actionibus prsedicanda est, qui humanse imbecilitati hoc condonavit, ut unus posset pro altero satisfacere, quod quidem hujus partis poenitentise maxi me proprium est ; i. e. “ One person can make satisfaction {to God) for another per son. “ Herein, indeed, must we magnify with the greatest praises and thanks- givings, the great goodness and mercy of God, who has granted this in- dulgence to human weakness, namely, that one person should be able to make satisfaction for another j which indeed is, in a pre-eminent sense, a property of this part of penance.” — And again. Section CX. Qui divina THE PONTIFICAL. 31 All which being finished the ordained return to their seats. [Thus ends the collation of the invented and superadded orders of the Romish Church. There is no Scriptural autho- rity for any one of these orders, no divine or apostolic institu- tion or example ; nor is there any trace of them in the early Church. If we ask a Romish theologian for a proof of these several orders, all that he can allege is, that he finds some of the names in one author, and other some in another, as e, g. the name Ostiarius here, and the name Exorcist there ; and this, not earlier than the third century. So it is that the proof of these orders is given in the Maynooth Text-book (^de Ordine^ p. 13.) But, according to this way of proceeding, the num- ber might as readily be swelled to ten or a dozen of orders, as to seven ; so that the mere name proves nothing to the point. Thus, for example, we find grave-diggers (fossarii) mentioned among the ecclesiastical orders in Jerome and others. So also chanters (cant ores or Psalmist cd) are mentioned in the same way, to say nothing of widows and virgins, who are mentioned in the same category. Again, the Exorcist is now one of the regular orders of the Church of Rome ; yet w^e are expressly told in the Apostolic Constitutions, that the exorcists were not ordained (c. 25). Hence Romanists themselves are ‘‘at daggers drawn” with one another on the question of the num- ber of orders, (as they are upon innumerable other questions), some contending for seven, some for more. “ There is a threefold opinion of theologians on this question^ (Maynooth Text- bpok, p. 14.)* The Canonists contend for nine orders (ibid). The name then, it is plain, proves nothing. Some of those very writers who mention these lower offices, when they speak par- ticularly of orders, tell us plainly that there are only three orders in the Church, namely, bishops, presbyters, and dea- cons. So Jerome on Isaiah xix. ; Optatus Milev. lib. 2, contra Donatistas, and the false Dionysius Areopagite. More- over, (as the Maynooth Text-book admits, p. 17), the Greek Church acknowledges only four orders, as is evident from all her most ancient rituals, viz. readers, subdeacons, deacons, and gratia prsediti sunt alterius nomine posunt, quod Deo debetur, persolvere. Those who are endowed with divine grace can, in the name of another, fully pay to God what is owed to God (by the other.)’^ — (Catechismus Concilii Tridentini. Pars 11. CIX. CX.) * Theologia Moralis in usum Seminariorum Tom IV. De Ordine, by Bailly. 32 ROMISH RITES. presbyters. And yet the orders of the Greek Church are admitted by the Church of Eome. Hence, says Bishop Bur- net, from all which it appears, that there was no settled order agreed on or received in the Catholic Church about these inferior degrees ; some of them that were received in some Churches, were not in other Churches ; and what was generally received in one age, was laid aside in another ; and therefore there is now no obligation on us to continue those still.” (Gibson, ii. p. 121). All which is now confessed in the Maynooth Text-book, which says : Whereas of the forementioned (seven) orders, some were instituted not by Christ hut by the Church; therefore they did not all obtain always in all Churches. Hence some of them are omitted by some of the Fathers, because they only mention such as ob- tained in the places where they lived. But they did not say that others did not obtain in other places.” (p. 17.) In short, the state of the case comes simply to this : We have various offices now in the Church of England, such as church-clerks, singers, beadles, sextons, pew-openers, &c, ; and the Church of England would do exactly what the Church of Rome has done, if she were now to raise all these into distinct and separate orders, and devise matter and form for their ordi- nation, and make their ordination a sacrament ; she would be guilty of the same impiety and sacrilege.] Of the Ordination of a Beacon — Be Ordinatione Biaconiy p. 44. After the ordination of the Subdeacons, the mass is pro- ceeded with to the end of the Epistle, which is read by one of the newly ordained Subdeacons : after which the Pontiff returns to the faldstool, and sits thereon in mitre. Then the candidate Deacons come up and kneel down before the altar, vested in amice, albe, cingule and manipule, and holding a stole in their left hand, a candle in their right, and a dalmatic over their left arm : whom an iirchdeacon presents to the Pontiff, saying : Most reverend Father, holy Reverendissime Pater, pos- Mother the Catholic Church tulat sancta mater Ecclesia demands, thatyou ordain these Catholica, ut hos prsesentes present Subdeacons to the subdiaconos ad onus Diaconii weighty charge of Deaconship. ordinetis. THE PONTIFICAL. 33 The Pontiff asks : saying : Dost thou know them to be worthy ? The Archdeacon answers : So far as human frailty can know, I both know and do testify that they are worthy of (meet for) the burden of this office. The Pontiff replies: Thanks be to God. Pontifex interrogat dicens : Scis illos dignos esse ? Respondet Archidiaconus : Quantum humana fragilitas nosse sinit, et scio et testificor ip SOS dignos esse adhujus onus officii. Et Pontifex dicit : Deo gra- tias. And then proceeds to ordain the same. And first of all, sitting in mitre, he announces to the clergy and people, saying : Our Lord God and Saviour Jesus Christ helping, we elect these here Subdeacons into the order of Deaconship. If any one has any thing against the same, let him. for God, and for the love of God, come forth with confidence and de- clare it ; but yet be he mind- ful of his own condition, (i. e. of what he says, and who and what he himself is). Auxiliante Domino Deo et Salvatore nostro Jesu Christo, eligimus hos prsesentessubdia- conos in ordinem diaconii. Si quis habet aliquid contra illos, pro Deo et propter Deum, cum fiducia exeat, et dicat ; verum tamen memor sit conditionis suse. Then pausing for a while he turns his discourse to those that are to be ordained, and admonishes them, saying : [Office and Duties of a Deacon, the same as those of Levi.] Dearly beloved sons, about to be promoted to the order of Levites, think seriously to how great a degree you ascend. For it behoveth a Deacon to minister at the altar; to bap- tize; to preach. Now in the old Law, of the twelve tribes one was chosen, that of Levi, that by special consecration it might serve perpetually the tabernacle and its sacrifices ; and of so great a dignity was it, that none could rise to that Provehendi, filii dilectissimi, ad Leviticum ordinem, cogitate magnopere ad quantum gra- durn Ecclesiae ascenditis. Diaconum enim oportet minis- trare ad altare, baptizare, et prsedicare. Sane in vetere lege ex duodecim una tribus Levi electa est, qu8B speciali devotione tabernaculo Dei ej usque sacrificiis, rituperpetuo deserviret. Tantaque dignitas concessa est, quod nullus nisi ex ejus stirpe ad divinum 34 KOMISH EITES. divine ministry and office, but of that stock. Insomuch that by a certain high prerogative of heritage, it deserved both to be, and to be called, the tribe of the Lord. Of these you, my dearly beloved sons, hold this day the name and the office, because you are set apart in the Levitical office for the service of the tabernacle of testimony, that is, the Church of God : the which ever with her armour on, fights against her enemies in incessant com- bat. Hence, says the Apostle : We wrestle not against flesh and hloody hut against princi- palities^ This Church of God you ought to bear, as they did the tabernacle, and fortify with a holy garniture, with divine preaching, and a per- fect example. For Levi sig- nifies, added or adopted : and you, dearly beloved sons, who receive your name from the paternal inheritance, be ye adopted from carnal de- sires, from earthly concupis- cencies which war against the soul ; be ye comely, clean, pure, chaste, as be- comes the ministers of Christ, and the stewards of the mys- teries of God. And, because you are the co-ministers, and co-makers of the Lord’s body and blood, be ye strangers to all allurements of the flesh, as Scripture saith : ‘^Be ye clean who carry the vessels of the Lord.” Think of blessed ilium cultum atque officium ministraturus assurgeret ; adeo, ut grand! quodam privile- gio hereditatis et**^ Tribus Domini esse mereretur, et dici : quorum hodie, filii dilec- tissimi, et nomen et officium tenetis, quia in ministerium tabernaculi testimonii, id est, Ecclesise Dei eligirnini in Levitico officio : quae semper in procinctu posita, incessabili pugna contra inimicos dimi- cat ; unde ait Apostolus : non est nobis colluctatio adversus carnem et sanguinem, sed ad- versus principes et potestates, adversus mundi rectores tene- brarum harum, contra spiritu- alia nequitise in coelestibus. Quam Ecclesiam Dei, veluti tabernaculum portare et mu- nire debetis ornatu sancto, prsedicatu divino, exemplo per- fecto. Levi quippe interpre- tatur additus sive assumptus. Et VOS, filii dilectissimi, qui ab hereditate paterna nomen accipitis estote assumpti a carnalibus desideriis, a terrenis concupiscentiis quse militant adversus animam; estote nitidi, mundi, puri, casti, sicut decet ministros Christ! et dispensa- tores mysteriorum Dei ; . . et, quia coministrietco-operatores estis Corporis et Sanguinis Do- mini, estote ab omni illecebra carnis alien!, sicut ait Scrip- tura: Mundamini, qui fertis vasa Domini. Cogitate beatum Stephanum, merito proecipum castitatis ab Apostolis ad offi- THE PONTIFICAL, 35 Stephen elected to this office by the Apostles for the merit of his pre-eminent chastity. — Take care that to whom you announce the Gospel with the mouth, you expound it to the same by your living works, that of you it may be said : Blessed are the feet of them that preach the Gospel of peace, that bring glad tidings of good.” Have your feet shod with the examples of the saints in the preparation of the Gospel of peace. The which the Lord grant you through his grace. cium istud electum. Curate, ut quibus Evangelium ore annuntiatis, vivis operibus ex- ponatis ; ut de vobis dica- tur ; Beati pedes evangelizan- tium pacem, evangelizantium bona. Habete pedes vestros calceatos Sanctorum exemplis in prseparatione Evangelii pacis. Quod vobis Dominus concedat per gratiam suam. Then the Pontiff, in an intelligible voice, addresses the clergy and people, saying : [Bidding Prayer.] Let our joint and common prayer follow our joint and common wish ; that by the prayer of the whole Church, these who are here prepared for the ministry of the diaco- nate, be illustrious in the order of Levitical bene -f diction ; and that being pre-eminently bright in spiritual bearing, they may shine forth in the grace of sanctification : our Lord Jesus Christ so granting (so performing it for them), wffio with the Father, &c. Commune votum commu- nis oratio prosequatur ; ut hi totius Ecclesise prece, qui ad Diaconatus ministerium prse- parantur, Leviticse bene dic- tionis ordine clarescant, et spirituali conversationepraeful- gentes, gratia sanctificationis eluceant : prsestante Domino nostro Jesu Christo, qui cum Patre, &c. Then the Pontiff rising with his mitre on, and standing with his face to those that are to be ordained, says aloud in the reading tone : [Second Bidding Prayer.] Dearly beloved brethren, Oremus fratres charissinii, let us pray God the Father Deum Patrem omnipotentem ; Almighty, mercifully to pour ut sujrer hos famulos suos, 36 R03II8H RITES. out the grace of his benedic- tion upon these his servants, whom he vouchsafes to raise to the office of Deaconship, and propitiously to preserve to the same the gifts of his consecration given them, and mercifully to hear our prayers : that he may graciously follow with his aid the things which shall be done here by our ministry ; and sanctify and confirm by his bene + diction those, whom, according to our understanding and judging, we believe meet to be conse- crated (offered or dedicated to God), for celebrating sacred mysteries. Through his only begotten Son, our Lord, &c. Then putting off his mitre, out before his breast, he says, quos ad officium Diaconatus dignatur assumere, benedic- tionis suae gratiam clementer effundat, eisque consecrationis indultse propitius dona con- servet, et preces nostras cle- menter exaudiat : ut, quae nostro gerenda sunt minis- terio, suo benignus prosequa- tur auxilio, et quos sacris mysteriis exequendis pro nos- tra intelligentia credimus offerendos, sua bene + dictione sanctificet et confirmet. Per unigenitum filium suum Do- minum nostrum, &c. and holding his hands stretched in chant the preface. It is very meet and just, right and saving (tending to salvation), that we should always and in all places, give thanks unto thee, 0 holy Lord, almighty Father, eternal God, the giver of honours, the dis- tributor of orders, and the disposer of offices, who through THE Word abiding in thee, Jesus Christ, thy Son our Lord, thy power and thy wis- dom, dost, by an everlasting providence renew all things, dispose all things, prepare and dispense them suitably to every single time and occasion. Whose body, namely thy Church, distinguished by a variety of heavenly graces, and Vere dignum et justum est sequum et salutare, nos tibi semper et ubique gratias agere, Domine sancte. Pater omnipo- tens, seterne Deus, honorum dator ordinumque distributor, atque officiorum dispositor, qui in te manens innovas om- nia, et cuncta disponis, per Verbum, virtutem sapienti- amque tuam, Jesum Christum filium tuum Dominum nos- trum, sempiterna providentia prseparas, et singulis quibus- que ternporibus aptanda dis- pensas. Cujus corpus, Ec- clesiam videlicet tuam cceles- tium gratiarum varietate dis- tinctam, suorumque connexam distinctione membrorum, per THE PONTIFICAL. 37 knit together in her several and distinct members, made one by the wonderful law of a fitly- framed whole,' thou dost gra- ciously grant to grow up and expand into the increase of thy holy temple; arraying a sacred official service of a three- fold order of ministers, to warfare for thy name ; having elected from the beginning the sons of Levi, that always abiding as faithful sentinels in the mys- tical operations of thy house, they should possess, by perpe- tual lot, the heritage of eternal benediction. Bend down, O Lord, we beseech thee, thy watchful care over these also thy servants, whom about to serve at thy sacred altars, we suppliantly dedicate to the office of Deaconship. xlnd we, it is true, as men ignorant of the divine perception, and the supreme reason, do form our estimate of the life of these, as far as is in our power {i. e, the best we can). But by thee, O Lord, the things which to us are unknown, do not pass un- noticed. Thee, the things that legem mirabilem totius com- paginis unitam, in augmen- tum templi tui crescere, dila- tarique largiris ; sacri muneris servitutem trims gradibus mi- nistrorum nomini tuo militare constituens ; electis ab initio Levi filiis, qui in mysticis ope- rationibus domus turn fidelibus excubiis permanentes, here- ditatem benedictionis seternse sorte perpetua possiderent. Super hos quoque famuios tuos, qusesumus, Domine, pla- catus intende, quos tuis sacris altaribus servituros in officium Diaconatus suppliciter dedica- mus. Et nos quidem tan- quam homines, divini sensus et summse rationis ignari, horum vitam, quantum possumus, sestimamus. Teautem, Domine, quae nobis sunt ignota, non transeunt, te occulta non fal- lunt. Tu cognitor es secre- torum ; tu scrutator es cor- dium. Tu horum vitam coe- lesti poteris examinare judicio, quo semper prsevales, et ad- missa purgare, et ea, quae sunt agenda, concedere. are hidden deceive not. Thou art the knower of secrets. Thou art the searcher of hearts. Thou wilt be able both to examine the life of these, with that heavenly judgment in which thou art always strong and prevailing; and to purge them of their faults (miscarriages), and grant them to do the things that they ought to do. Here the Pontiff alone, stretching forth his right hand, puts it on the head of each one that is to be ordained — and no one else puts hand on with him, because they are Hie Pontifex solus manum dexteram extendens, ponit su- per cuilibet ordinando — et nul- lus alius, quia non ad sacerdo- tium, sed ad ministerium con- secrantur, dicens singulis : 38 KOMISH KITES. consecrated, not to priesthood, but to ministry {i. e. attend- ance on the priesthood), say- ing to each one : Receive thou the holy Accipe Spiritum Sanctum Ghost for thy strength, and ad robur, et ad resistendum for resisting the devil and his diabolo et tentationibus ejus. temptations. In the name of In nomine Domini, the Lord. Then resuming his former tone, he proceeds, holding his right hand extended, to the end of the Preface. Send forth upon them, O Lord, we beseech thee, the Holy Ghost, that they may be strengthened by the gift of sevenfold grace for the work of faithfully executing thy ministry. Be in them abund- antly the form of all virtue, dis- creet authority, constant mo- desty, pureness of innocence, and the observance of spiritual discipline. Let thy precepts shine in their manners ; that in the example of their chas- tity, the people may have a holy pattern to follow; and presenting a good testimony of conscience, may they con- tinue firm and stable in Christ ; and by a worthy and success- ful bearing, let them merit, through thy grace, to rise from a lower to a higher de- gree. Through the same our Lord, &c. After this, the Pontiff sitting in mitre lays successively upon the left shoulder of every one that is to be ordained kneeling before him, the stole which each one has in his hand, saying to each one : Receive thou the white + Accipe stolam + candid am stole from the hand of God ; de manu Dei ; adimple minis- Emitte in eos, qusesumus, Domine, Spiritum sanctum, quo in opus ministerii tui fide- liter exequendi septiformis gratise tuse munereroborentur. Abundet in eis totius forma virtutis, auctoritas modesta, pudor constans, innocentise puritas, et spiritualis obser- vantia disciplinse. In moribus eorum praecepta tua fulgeant; ut suae castitatis exemplo imi- tationem sanctam plebs acqui- rat ; et bonum conscientiae testimonium praeferentes, in Christo firmi et stabiles per- severent ; dignisque successi- bus de inferiori gradu per gratiam tuam capere potiora mereantur. Per eundem Do- minum nostrum, &c. THE PONTIFICAL. 39 fulfil thou thy ministry, for terium tuum, potens enim est God is able to increase his Deus, ut augeat tibi gratiam grace unto thee, who liveth suam. Qui vivit et regnat in and reigneth for ever and ever, ssecula sseculorum. R. Amen. R. Amen. While so saying, he makes the sign of the cross upon every one of them ; and his ministers must bend round the extremi- ties of the stole and tie them under the right arm. Next, taking the dalmatic^ he clothes each one in it succes- sively, saying to each : The Lord clothe thee with the garment of salvation, and always encompass thee with the robe of joy, and the dal- matic of righteousness. In the name of the Lord. R. Amen. Induat te Dominus indu- mento salutis, et vestimento Isetitise, et dalmatica justitise circumdet te semper. In no- mine Domini. R. Amen. Last of all, he takes and delivers to all the book of the Gospels, which they touch with their right hands ^ while he (the Pontiff) says : [The Ordaining Act.] Receive ye power to read Accipite potestatem legendi the Gospel in God’s Church, Evangelium in Ecclesia Dei, as well for the living as for tarn pro vivis, quam pro de- the dead. In the name of the functis. In nomine Domini. Lord. R. Amen. R. Amen. Then, after Oremus., Flectamus Genua, and Levate, turning round to the ordained (ad ordinatos), he says : Hear, O Lord, our prayers, and send forth the spirit of thy bene + diction upon these thy servants ; that enriched by thy heavenly bounty, they may be able both to attain the grace of thy majesty, and to hold forth to others a pattern of good living, through our Lord Jesus Christ, thy Son, who with thee liveth, &c. Exaudi, Domine, preces nos- tras, et super hos famulos tuos spiritum tuse bene -f- dictionis emitte; ut coelesti munere di- tati, et tuae majestatis gratiam possint acquiere, et bene vi- vendi aliis exemplum praebere. Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivet, &c. Then [after another prayer for a blessing] the ordained re- turn to their places. 40 ROMISH RITES. [Before entering on the next two articles in the Pontifical, it will not be amiss to set down here the three first Canons of the fourth Council of Carthage, held a. d. 398,* in which we have the fullest and earliest account of the ordination of Bishops and Presbyters in the Latin Church.] Sacrarum Ordinationum Ritns, CANON I. Qui Episcopus ordinandus est antea examinetur.f Cum in his omnibus examinatus, inventus fuerit plane in- structus, tunc eum consensu clericorum, et laicorum, et con- ventu totius provincise Episcoporum, maximeque metropolitani vel authoritate vel presentia, ordinetur Episcopus. Suscepto in nomine Christi episcopatu, non suae dilectationi, nec suis motibus, sed his Patrum definitionibus acquiescat. Dehinc disponitur, qualiter ecclesiastica officia ordinantur. CANON II. Episcopus cum ordinatur, duo Episcopi ponant, et teneant Evangeliorum codicem supra caput, et cervicem ejus : et uno super cum fundente benedictionem, reliqui omnes Episcopi qui adsunt, manibus suis caput ejus tangant. CANON III. Presbyter cum ordinatur, Episcopo eum benedicente, et manum super caput ejus tenente, etiam omnes Presbyteri qui preesentes sunt, manus suas juxta manum Episcopi super caput illius teneant. IN ENGLISH. Let him that is to be ordained a Bishop, be first examined. When, being examined in all these things, he is found fully instructed, then let him be ordained bishop, with the consent * Though this Council appears to have no right to the early date that is assigned to it, that of 398, yet we know that its canons were in existence, at least, by the beginning of the seventh century, as they are cited by Isidore of Seville, who died in 736. This is the earliest notice we have of them. But the later the date of these canons, the more pertinent they are to the point for which they are cited in these extracts, as they shew how long the rite of ordination to priesthood continued in its primi- tive simplicity. It is in this sense only that they are cited in this book, as they often have been by many of our soundest Protestant Divines. t The canon proceeds to state at length the points of doctrine and manners in which the candidate is' to be examined. THE PONTIFICAL. 41 of the clergy and laity, in a meeting of the bishops of the whole province, and chiefly either by the authority, or in the pre- sence of, the metropolitan. And having undertaken the Episcopate in the name of Christ, he must acquiesce, not in his own pleasure or inclination, but in the definitions of the Fathers. How ecclesiastical officers are ordained, is set down as follows : CANON II. When a Bishop is ordained, let two bishops lay and hold the book of the Gospel on his head, and neck ; and one saying a blessing over him, let all the other bishops that are present, touch his head with their hands. CANON III. When a Presbyter is ordained, the bishop blessing him, and holding his hand upon his head, let all the presbyters that are present, hold their hands beside the bishop’s hand upon his head. Of the ordaining of a Presbyter — Be ordinatione Preshyteriy p. 57. [The Instruments or Matter.] For the ordaining of Presbyters there must be at hand oil of catechumens ; a chalice, with wine and water ; a paten with a host laid upon it ; some bread-pith ; and a basin and jug for washing the hands, which they wipe each one in his own napkin. The candidates being arrayed in deacon’s vestments, and holding, each one, over his left arm, a planeta folded, a candle in the right hand, and a white napkin for tying up his hands, are presented to the Pontiff by the archdeacon [^with a form similar to that before used for the deacons ; and, after a similar si quis, addressed by the Pontiff to the clergy and people], the Pontiff, turning his discourse to those that are to be ordained, admonishes them, saying : [Powers and functions of a Presbyter. His type in the Old and New Testaments.] Dearly beloved sons, now to be consecrated to the office of presbytership, be zealous to undertake the same worthily, and, when undertaken, to dis- Consecrandi, filii dilectis- simi, in Presbyteratus officium, illud digne suscipere, ac sus- ceptum laudabiliter exequi stu- deatis. Sacerdotem etenirn 42 ROMISH RITES. charge it laudably. For it behoveth a priest to offer ; to bless (consecrate) ; to preside; to preach ; to baptize. Surely then, it is with great fear that one should ascend to so great a degree ; and care must be taken, that those elected to the same be commended thereto by their heavenly wisdom, honest manners, and long ob- servance of righteousness. Wherefore the Lord com- manding Moses to choose out from all Israel seventy men for his helpers, to whom he should divide the gifts of the Holy Ghost, added, ‘‘Whom thou knowest to be elders of the people.” Now, by the seventy men that are elders, you in truth are designed, if, through the sevenfold Spirit, keeping the decalogue of the Law, you shall be found up- right and of mature age, alike in knowledge and in practice. Under the same mystery also, and the same figure, in the New Testament, the Lord chose seventy-two, and sent them to preach, two by two, before him ; that he might thus teach us, as well by word as by deed, that the ministers of his Church ought to be perfect in faith and work ; or grounded in the virtue of the two-fold love, namely, that of God and our neighbour. Study, therefore, to be such as to shew yourselves meetly and worthily chosen, through the oportet offerre, benedicere, prseesse, prsedicare, et bap- tizare. Cum magno quippe timore ad tantum gradum ascendendum est, ac providen- dum, ut coelestis sapientia, probi mores, et diuturna jus- titise observatio ad id electos commendent. Unde Dominus prsecipiens Moysi, ut septua- ginta viros de universe Israel in adjutorium suum eligeret, quibus Spiritus sancti dona divideret, suggessit ; Quos tu nosti, quod senes populi sunt. Vos siquidem in septuaginta viris et senibus signati estis ; si per Spiritum septiformem decalogum legis custodientes, probi et maturi in scientia similiter et opere eritis. Sub eodem quoque mysterio, et eadem figura, in novo Testa- mento Dominus septuaginta duos elegit, ac binos ante se in prsedicationemmisit; utdoceret verbo simul, et facto, ministros Ecclesiae suse fide et opere debere esse perfectos ; seu ge- minse dilectionis, Dei scilicet et proximi, virtute fundatos. Tales itaque esse studeatis, ut in adjutorium Moysi, et duo- decim Apostolorum, Episco- porum videlicet Catholicorum, qui per Moysen et Apostolos figurantur, digne, per gratiam Dei, eligi valeatis. Hac certe mira varietate Ecclesia sancta circumdatur, ornatur, et regi- tur ; cum alii in ea Pontifices, alii min oris ordinis Sacerdotes, Diaconi, et Subdiaconi, diver- THE PONTIFICAL. 43 grace of God, for helpers to Moses and the twelve Apos- tles, that is, to the Catholic bishops, who are figured by Moses and the Apostles. Verily, wonderful is the variety where- with the holy Church is array- ed, and garnished, and ruled ; w^hen men of divers orders are consecrated therein, some as Pontiffs, and others of minor orders, as priests, deacons, and subdeacons ; and when the one body of Christ is made up of many members, and each one of a dignity higher than the other. Therefore, dearly beloved sons, whom the choice of our brethren has elected to be consecrated as our helpers, maintain in your manners an entireness (unsulliedness) of chaste and holy life. Know what it is that you do ; imitate what you handle ; so that cele- brating the mystery of the Lord’s death, you be careful to mortify your members to sorum ordinum viri consecran- tur ; et ex multis et alternae dignitatis membris, unum cor- pus Christ! efficitur. Itaque, filii dilectissimi, quos ad nos- trum adjutorium fratrum nos- trorum arbitrium consecrandos elegit, servate in moribus ves- tris castse et sanctae vitae in- tegritatem. Agnoscite quod agitis. Imitamini quod trac- tatis ; quatenus mortis Domi- nicae mysterium celebrantes, mortificare membra vestra a vitiis et concupiscentiis omni- bus procuretis. Sit doctrina vestra spiritualis medicina po- pulo Dei. Sit odor vitae ves- trae dilectamentum Ecclesiae Christi ; ut praedicatione atque exemplo aedificetis domum, id est, familiam Dei : quatenus nec nos de vestra provectione, nec VOS de tanti officii suscep- tione damnari a Domino, sed remunerari potius mereamur. Quod ipse nobis concedat per gratiam suam. R. Amen. all vices and concupiscences. Let your teaching be a spiritual medicine to God’s people. Be the odour of your life a delight of the Church of Christ ; that by your preaching and example you may edify the house, that is, the family of God ; so that neither we for promoting you to, nor you for taking upon you, so great an office, deserve to be condemned of the Lord, but rather to be rewarded. The which he himself grant us through his grace. R. Amen. This admonition ended, the candidates kneeling two and two successively before him, the Pontiff standing in mitre, neither prayer nor chant premised, lays both his hands at once on the head of each candidate successively,* saying * The imposition of hands here prescribed with the exhortation, Oremus, patres charissimiy and the prayer that follows, Exaudi nos, was the most 44 ROMISH RITES. nothing. The same is done after him hy all the priests (sacer- dotes) who are present ; of whom there ought to be three or four. After which both Pontiff and priests hold their right hands extended over them : and the Pontiff standing in mitre. says ; — Dearest brethren, let us pray God the Father Al- mighty, to multiply upon these his servants, whom he has elected to the office of elder- ship, his heavenly gifts ; and that what they undertake by his vouchsafement, they ob- tain by his help. Through Christ our Lord. R. Amen. Oremus, fratres charissimi, Deum Patrem omnipotentem, ut super hos famulos suos, quos ad Presbyterii munus elegit, ccelestia dona multipli- cet ; et quod ejus dignatione suscipiunt, ipsius consequantur auxilio. Per Christum Domi- num nostrum. R. Amen. Then the Pontiff putting off his mitre, and, after the usual Oremus and obeisance to the altar, &c., turning round to those that are to be ordained, says ; Hear us, we beseech thee, O Lord our God, and pour upon these thy servants, the bene + diction of the Holy Ghost, and the virtue (might) of priestly grace; that these whom we ofer up to thy holy eyes to be consecrated, thou Exaudi nos, qusesumus. Do- mine Deus noster, et super hos famulos tuos bene + dic- tionem sancti Spiritus, et gra- tiae sacerdotalis infunde virtu- tem ; ut, quos tuae pietatis aspectibus offerimus conse- crandos, perpetua muneris tui ancient form of ordination of which we have any trace in antiquity ; as Morinus, a priest of the Church of Rome, and a penitentiary in great credit and esteem at Rome, has made evident from a collection of the most ancient rituals that could any where be found. But the Church of Rome has altered this old form into a mere ceremony or adjunct of the office of ordination previous to the ordaining act, which she makes to con- sist in a different thing altogether, as we shall see anon. Moreover the form, which was of old, the Prayer of Consecration, beginning Domine Sancte Pater , omnipatens ceterne Dens, honorum auctor, &c., she has changed into a mere preface, coming before the consecration. Also the form called the Benediction in the earliest known Ordinal, and which begins Deus sanctijicationum auctor, she has changed into a prayer for a blessing upon those that are to he ordained. And so in short she has dealt with all the forms that are in the oldest Ordinal which Morinus could find. It is hoped the reader will give due attention to this note, and the rest that follow on this and the next article, namely, the consecration of a bishop elect. The intention of the notes is to vindicate the Ordinal of the Church of England. THE PONTIFICAL. 45 mayest follow with the perpe- tual largeness of thy bounty. Through Jesus Christ our Lord thy Son, who with thee liveth, &c. R. Amen. Then extending his hands Preface or Sursum Corda] : It is very meet and just, right and tending to sal- vation that we should always and in all places give thanks unto thee, O holy Lord, al- mighty Father, eternal God ; author of honours and distri- butor of all dignities, by whom all things are strengthened, the improvements of the ra- tional nature being always en- larged by thee, for the better, through a settled and well arranged order of congruous plan ; from whence the priestly degrees and Levitical offices, by mystical sacraments instituted, grew up : so that when thou hadst set supreme Pontiffs (high-priests) as rulers over the people, thou didst elect for the help of the fellowship and work of the same, men of an inferior order and secondary dignity. In like manner in the wilderness thou didst propagate the spirit that was in Moses into the minds of seventy prudent men; whomhe using as helpers with him over the people, did easily govern innumerable multitudes. So also thou didst transfuse into Eleazar and Ithamar, the sons of largitate prosequaris. Per Do- minum nostrum Jesum Chris- tum filium tuum, qui tecum vivit et regnat in unitate ejus- dem spiritus sancti Deus : before his breast he says [the .... Vere dignum et jus- tumest, sequum et salutare, nos tibi semper, et ubique gratias agere, Domine sancte, Pater omnipotens, eeterne Deus, honorum auctor, et distributor omnium dignitatum, per quern proficiunt universa ; per quern cuncta firmantur, amplificatis semper in melius naturee ra- tionalis incrementis, per or- dinem congrua ratione dispo- situm. Unde et sacerdotales gradus, atque officia levita- rum, sacramentis mysticis in- stituta creverunt : ut cum Pontifices summos regendis populis prsefecisses, ad eorum societatis et operis adjumen- tum, sequentis ordinis viros et secundee dignitatis eligeres. Sic in eremo per septuaginta virorum prudentium mentes, Moysi spiritum propagasti ; quibus ille adjutoribus usu^, in populo innumeras multitu- dines facile gubernavit. Sic et in Eleazarum etithamarum, filios Aaron, paternae plenitu- dinis abundantiam transfu- disti ; ut ad hostias salutares, et frequentioris officii sacra- menta, ministerium sufficeret Sacerdotum. Hacprovidentia, D 2 46 ROMISH RITES. Aaron, abundance of the ful- ness that was in their father. So that the ministry of the priests might be sufficient (that there might be enough of priestly ministers') for the saving sacrifices and sacra- ments of more solemn and pnblic ministrations. With the same providence, O Lord, thou didst add as companions to the Apostles of thy Son, teachers of the faith, with whom they filled the whole world in their prosperous preachings.* Therefore, O Lord, we beseech thee, grant these helps to our infirmity also ; who, by how much the weaker we are, do need them the more. Bestow, we be- seech thee, almighty Father, upon these thy servants, the dignity of priesthood. Benew in their inward parts the spirit of holiness ; that they may obtain the office of se- Domine, Apostolis Filii tui Doctores fidei comites addi- disti, quibus illi orbem totum secundis prsedicationibus im- pleverunt. Quapropter infir- mitati quoque nostrse, Domine, qusesumus, hsec adjumenta largire ; qui quanto fragiliores sumus, tanto his pluribus in- digemus. Da, queesumus, omnipotens Pater, in hos famulos tuos Presbyterii dig- nitatem ; innova in visceribus eorum spiritum sanctitatis ; •ut acceptum a te, Deus, se- cundi meriti munus obtineant, censuramque morum exemplo suse conversationis insinuent. Sint providi co-operatores ordinis nostri ; eluceat in eis totius forma justitise, ut bo- nam rationem dispensationis sibi creditse reddituri, seternse beatitudinis preemia conse- quantur. Per eumdem Do- minum nostrum, &c. R. Amen. cond merit, received from thee, O God ; and insinuate by the example of their conversa- tion a censure of manners. Let them be provident fellow- labourers with our order ; let the form of all righteousness shine forth in them ; that when they shall render a good account of the stewardship intrusted to them, they may ob- tain the rewards of eternal blessedness. Through the same our Lord, &c. R. Amen. The Preface ended, the Pontiff sits down, having put on his mitre, and bends back the or avium or stole from the left * The clause Quibus ille, &c. is bad Latin, if it be meant for By whom they (the Apostles) filled the whole world with their successful preaching.^’ In that case it should be Per quos. In Morinus^ old copy from which the form is borrowed, and put here out of its proper place, the words are, Quibus illi totum orbem secundis praedicatoribus impleve- runt, i, e. with which preachers. THE PONTIFICAL. 47 shoulder of each one, taking hold of the part which hangs down ; and bringing it over the right shoulder, he puts it be- fore the breast in the form of a Cross, saying to each one : Receive thou the yoke of Accipe jugum Domini ; ju- the Lord : for his yoke is gum enim ejus suave est, et sweet and his burden light. onus ejus leve. Next he puts on each successively, the casula, as far as the shoulders, saying to each : — Accipe vestem Sacerdota- lem, per quam charitas intel- ligitur ; potens est enim Deus ut augeat tibi charitatem, et opus perfectum. R. Deo gratias. Then the Pontiff rises, having put off his mitre ; and all kneeling, he says : — Receive thou the priestly robe, by which is understood charity ; for God is able to in- crease unto thee charity, and a perfect work.* R. Thanks be to God. 0 God, the author of all sanctifications, whose is the true consecration and full be- nediction : thou, O Lord, pour forth on these thy servants, whom we dedicate to the ho- nour of Eldership, the gift of thy bene + diction ; that by the gravity of their actions, and strict rule of living, they may prove themselves elders formed to those disciplines, which St. Paul delivered to Titus and Timothy ; that me- ditating, day and night, in thy law, they may believe what they read ; teach what they believe ; imitate what they teach ; shew forth in them- Deus, sanctificationum om- nium auctor, cujus vera con- secratio, plenaque benedictio est, tu, Domine, super hos famulos tuos, quos ad Pres- byterii honorem dedicamus, munus turn bene + dictionis infunde ; ut gravitate actuum, et censura vivendi probent se seniores, his instituti discipli- nis, quos Tito et Timotheo Paulus exposuit: ut in lege tua die ac nocte meditantes, quod legerint, credant ; quod crediderint, doceant ; quod do- cuerint, imitentur; justitiam, constantiam, misericordiam, fortitudinem, ceterasque vir- tutes in se ostendant ; exemplo * No trace of either of the two forms here used in delivering the vest- ments, is found in any ritual that Morinus could discover within the first nine hundred years. They appear for the first time in an Ordinal of the tenth century ; where the words used in delivering the orarium are the same as the above, Accipe jugum, &c. ; but in delivering the casula, the words are, Stola innocentise induat te Dominus. So that it is obvious nothing has been regarded as unchangeable in these forms. 48 EOMISH RITES. selves, exhibit in their exam- ple, and confirm by their ad- monition, righteousness, con- stancy, mercy, fortitude, and the other virtues; and that they may keep pure and im- maculate the gift of their mi- nistry, and through the obe- dience of thy people (the laity), transform by an imma- culate benediction the bread and wine into the body and blood of thy Son,^ and in the day of God’s just and eternal judgment rise again with a pure conscience, a true faith, and fall of the Holy Ghost, into a perfect man of inviolate the stature of the fulness of our Lord, &c. R. Amen. praebeant ; admonitione confir- ment ; ac purum et immacu- latum ministerii sui donum custodiant ; et per obsequium plebis tuae, panem et vinum in Corpus et Sanguinem Filii tui immaculat a b enedi ctione tr ans - forment ; et inviolabili chari- tate in virum perfectum, in mensuram aetatis plenitudinis Christi, in die justi et aeterni judicii Dei, conscientia pura, fide vera, spiritu sancto pleni, resurgant. Per eumdem Do- minum nostrum, &c. R. Amen. charity, unto the measure of Christ. Through the same Then he turns to the altar, his mitre off, and all kneeling, he begins with a loud voice the chant Veni Creator Spiritus ; with which the choir proceeds, and he sits down. The first verse of the hymn ended, he rises with mitre on : and after he has taken off his gloves and put on his pontifical ring, his gremial (episcopal apron) is put on him ; and they that are to be or- dained successively kneeling one by one before him, he anoints, with the catechumenal oil, both the hands, joined together, of each one in the form of a cross, thus— he draws, with his right hand thumb, after he has dipped it in the oil, two lines ^ In the ritual found by Morinus, from which this whole prayer is copied into the Pontifical, this clause reads thus : Et per obsequium plebis turn corpus et sanguinem Filii tui immaculata benedictione transforment ; which means nothing more than consecrating the elements to the mystery or sacrament of Christ's body and blood. Nor need the words in the Pontifical imply any thing more ; though it is clear they were changed by the compilers in order to favour transubstantiation. In later rituals found by Morinus, the words are, Corpore et sanguine Filii tui immaculata benedictione transformetur ad inviolatam caritatem ; i. e. that the presby- ter then about to be ordained may, by the body and blood {i. e, by par- taking of it), be transformed, through the blessing derived from that holy sacrament, into perfect charity. In the last edition of the Pontifical, that of 1845 at Mechlin, per obsequium is changed to in obsequium, though in all the preceding editions it is per obsequium ! THE PONTIFICAL. 49 ou the joined hands : namely, one from the thumb of the right hand to the forefinger of the left hand, and another from the thumb of the left hand to the forefinger of the right ; and then he anoints the palms all over, saying, whilst he anoints each one,* Vouchsafe, O Lord, to con- Consecrare et sanctificar^ secrate and sanctify these hands digneris Domine, manus istaS through this unction and our per istam unctionem, et nos- benediction. R. Amen. tram bene + dictionem. R. Amen. Here the Pontiff draws with his right hand the sign of the cross upon the hands of him whom he ordains, and proceeds ; That whatsoever they (the Ut qusecunque benedixerint hands) hallow, may be hallow- benedicantur, et qusecunque ed ; and whatsoever they con- consecraverint consecrentur et secrate, may be consecrated sanctificentur, in nomine Domi- and sanctified, in the name of ni nostri Jesus Christi. R. our Lord Jesus Christ. Amen, To which each one that is to be ordained answers Amen. Then the Pontiff shuts up, or joins the hands of each one successively : which being thus consecrated^ one of the Pontiff’s ministers ties them together with the white linen cloth, the one hand over the other, namely, the right over the left ; and forthwith each one returns to his place, and keeps his hands thus shut and tied. The hands of all being anointed and con- secrated, the Pontiff wipes his thumb with the bread-pith. Then he delivers to each one successively a chalice with wine and water, and a paten with a host lying upon it ; they re- ceive the latter (the host) between the fore and middle fingers ; and they touch, at the same time, the bowl of the chalice, and the paten, while the Pontiff says to each one : TheOrdaining Act. Receive thou power to offer Accipe potestatem offerre * On the subject of this anointing, upon which so much stress is here laid, see Bishop Burnet in Gibson’s Preserv. vol. ii. p. 198. There is no early antiquity whatever for it. The Greek Church has never used it. It is not mentioned in the fourth Council of Carthage • where the rites of ordination, as they were then practised, are described ; nor was it the prac- tice even at Rome itself, in the time of Nicholas I., who died a.d. 867. He says expressly “ that neither priests nor deacons are anointed at their ordination in this holy Roman Church, in which by God’s appointment we serve ; and if our memory fails us not, we nowhere read that this was done by the ministers of the new Law.” — (Epist. 19. ad Radol. c. 3.) The practice was first taken up in the Galilean Church, and thence in time spread to Rome, and is now made essential to ordination ! 50 ROMISH RITES. sacrifice to God, and to cele- brate masses, both for the liv- ing and for the dead. In the name of theLord.^ E...Amen. sacrificium Deo, missasque celebrare, tarn pro vivis, quam pro defunctis. In nomine Do- mini. R. Amen. These things ended, the Pontiff washes his hands with the bread-pith, and the suds {aqua lotionis) are thrown into the sacrarium. Then the mass is proceeded with to the end of the Gospel. During the offertory the ordained priests {ordi~ nati sacerdotes) can wash their hands with the bread-pith [^&c. as the Pontiff did.] After the offertory, the Pontiff having seated himself on the faldstood, all the ordained approach him two at a time, and kneeling before him make an offertory {offerunt illi) to him of their lighted candles, each for himself, and kiss his hand,^ Then [^after a variety of other minute ^ This form and the delivery of the vessels to which it is joined, are still more modern than the rite of anointing ; yet now they are made the essential ordaining act, and the very matter and form of the so-called sacrament of orders. The reader will observe, that the candidates are now called ordinati, the ordtiined. Up to the delivery of the vessels with the form, “ Accipe potestatem,^^ they were called ordinandi, those about to be ordained. This rite, therefore, according to the mind of the Church in her Ordinal, is the essential ordaining act ; and so the Council of Florence (held A.D. 1439) expressly declares. It says, “ That the matter or visible sign of the order of priesthood is the delivery of a chalice with wine in it, and of a paten with bread upon it, into the hands of the person to be or- dained; and that the form is, Accipe potestatem,^^ &c. Yet for this matter and form there is not a trace in any author, in any Ritual, or Ordinal, for near a thousand years after Christ ; as Morinus proves (de Sacris Ordinationibus, pars. 3 and 6). The earliest Ordinal in which the words Accipe potestatem, are found, is one composed by some persons near Rome, in the tenth century ; and yet in other rituals composed about the same time, no such rite or form is found. In short, the Maynooth Text-book admits their novelty. 1®. Nec Scripturse nec traditio — de iis ceretnoniis ullam mentionem faciunt. 2®. Illorum rituum usus nec hodie apud Grsecos, nec etiam apud Latinos per decern priora Ecclesise ssecula fuisse deprehenditur. 1st. Neither Scripture nor tradition make any mention of those ceremonies {i.e. the delivery of the vessels, Sec., of which the writer is speaking.) 2nd. Nor is the use of them found at this day among the Greeks, nor was it even among the Latins, of the first ten ages of the Church.’^ de Ordine, p. 57.) t It is to be noted here, once for all, that to kiss is to worship, to adore ; it was a mark of idolatrous reverence, which was done either by kissing the idol itself, or kissing one^s own hand, and then throwing it out towards the idol or other object of reverence. So Hosea, xiii. 2, Let the men that sacrifice kiss the calves. 1 Kings xix. 18, And every mouth which hath not kissed him (Baal).^^ Job* xxxi. 27, we have “ The mouth kissing the hand to the sun or the moon.’^ THE PONTIFICAL. 51 and puzzling ceremonies,] the Pontiff having put on his mitre, turns to those that have been ordained presbyters, who kneel- ing before him in front of the altar, mahe profession of the faith which they are to preach f saying : I believe in God the Father Almighty : and so ©n to the end of the Apostles’ Creed. After which the Pontiff sits, his mitre on, before the altar, and laying both his hands on the head of each one of them kneeling before him, says to him : Receive thou the Holy Accipe Spiritum sanctum. Ghost ; whosesoever sins thou quorum remiseris peccata, re- shalt remit, they are remitted mittuntur eis, et quorum re- unto them, and whose sins tinueris, retenta sunt, thou shalt retain, they are re- tained.f Then, unfolding the casulafl which each one has on his shoulders folded, he arrays each in it, saying : * Profitentur fidem quam prsedicaturi sunt dicentes, credo in Deum Patrem omnipotentem, &c. This is all the profession that is required of them at their ordination ; so that strictly speaking, priests are not hound by their ordination vow to preach the Romish faith, or Pope Pius’ Creed ; nay, they are bound by that vow to renounce it, as contrary to that faith which at their ordination they solemnly profess that they will preach. This was what was done by our Reformers ; and by doing so, instead of break- ing, they kept their ordination vow. f This, it will be observed, is a rite and form subsequent to the ordain- ing act ; and as the two rites already noticed, namely, the anointing and the delivery of the vessels, &c., are novel inventions, and the latter more novel than the former, so is the form, Accipe Spiritum Sanctum, &c., here used, still more novel than the latter. It was never heard of in the Church, East or West, before the fourteenth century, as Morinus abundantly proves. No trace of it can be discovered in any old Ritual or MS. what- soever. The first in which it has a place, is that which Morinus classes as his sixteenth or last, (reckoned according to the order of the date of their compilation), which he thinks was composed somewhere towards the end of the fourteenth century. But in two other Pontificals which Morinus believes of the same age, both the words (Receive ye the Holy Ghost, &c.) and this last imposition of hands are wanting. — [Burnet in Gibson.] Neither is it in the Ordo Romanus. Hence it is set down as unessential to ordination even by the Maynooth Text-book, where we read, “ I answer 30 . that this last (imposition of hands), is not essential. 1st. Because it has never been used in the Greek Church. 2nd. Because neither has it been always in use in the Latin Church. For neither in Rituals, nor Councils, nor in the writings of those who have discoursed upon divine offices and ordinations, is any trace (vestigium) of it to be found.” (de Ordine, p. 46.) t Called in English chasuble, the outside priestly vestment. 52 ROMISH RITES. The Lord clothe thee in the Stola innocentise induat te robe of innocence. Dominus. And forthwith each again conies to the Pontiff, and kneel- ing, puts both his hands joined together between the hands of the Pontiff, who says to each, if he is his ordinary : Dost thou promise to me Promittis mihi et successo- and my successors (or if not ribus meis (si vero non est suns ordinarius, Pontifici ordinario tuo) reverentiam et obedien- tiam ? R. Promitto. same be- his ordinary, to the Pontiff thy ordinary, &c.) reverence and obedience ? R. I do. Then the Pontiff still holding the hands of the tween his own, kisses him, saying : The peace of the Lord be Pax Domini sit semper te- ever with thee. cum. To which the other answers. Amen. After which the Pontiff, still sitting with his mitre on, and taking his crosier, admonishes them, saying : Seeing, dearly -beloved sons. Quia res, quam tractaturi that, the matter which you are estis, satis periculosa est, filii dilectissimi, moneo vos, ut di- ligenter totius Missae ordinem, atque Hostiae consecrationem, ac fractionem, et communio- nem, ab aliis jam doctis sacer- dotibus discatis, priusquam ad celebrandum Missam acce- datis. about to handle is very peril- ous, I admonish you, that be- fore you proceed to the cele- bration of mass,* you dili- gently learn from other priests, skilled and disciplined in the same, the ordinary of the whole mass, and the consecration of the host, and the breaking and partaking thereof. Then the Pontiff rises with mitre and staff (surgit cum mitra et baculo) and blesses (benedicit, gives benediction to) the presbyter still kneeling before him, saying : The blessing of God Al- Benedictio Dei omnipoten- mighty, the Fa + ther, the -f tis Pa-f tris et Fi-j-lii et Spi- ritus + sancti descendat su- per VOS : ut sitis beiiedicti in ordine sacerdotali : et offeratis placabiles Hostias pro peccatis et offensionibus populi omni- * For the great necessity of attention to this admonition, see the article entitled, “ Of the defects of the Mass,*^ in the sequel of this work. Son, and the Holy -f Ghost descend upon you ; that you may be blessed in the priestly order, and offer propitiatory sacrifices for the sins and THE PONTIFICAL. 5 :^ offences of the people to Al- potent! Deo cui est honor et mighty God, to whom is ho- gloria per omnia saecula S8e- nour and glory for ever and culorum. R. Amen, ever. R. Amen.* [This concludes the ceremony, and the mass is proceeded with to the end.] From a review of all the rites now in the Pontifical, com- pared with the ancient Rituals collected by Morinus, as also with the two simple rites prescribed for ordination in the fourth Council of Carthage, &c. it appears plain, 1. That all Rituals and Ordinals have varied much from one another, from the beginning, and very greatly from the Council of Carthage. 2. That the rites and forms of ordination have been gradu- ally multiplied. 3. That the Church of Rome has changed and modified them, according to her own fancy. 4. That all compared together onward, from the earliest to the latest, they agree together in two points only, namely, in the laying on of the hands of the bishop, and the presbytery, and in a suitable and appropriate prayer annexed thereto. I say a suitable^ because it is evident * There are some remarkable things connected with this final benedic- tion. It appeared for the first time in a Ritual of the ninth century, where it was applied to the giving of the vestments ; and so it continued till towards the eleventh century, when it appears in a Ritual, for the first time, altered, as it is here, into the final blessing; and the words “ Accipe jugum,^^ and “ Stola innocentise,’' &c. now in the Pontifical, were annexed in its stead, to the giving of the vestments. It is remarkable that the ritual this alteration is first found in, is the same (the eleventh of Morinus) in which the delivery of the vessels with the form, Accipe potestatem offerre sacrificium, &c., appears for the first time; while in his twelfth and thirteenth, extending to 150 years later, neither is this alteration found, nor is there any delivery of the vessels, nor the form, Accipe potes- tatem. From all which, two things evidently follow : First, that the delivery of the vessels, with the words Accipe potestatem, was yet but a private rite, and had not made much way in the Church ; and secondly, that the form first used in giving the vestments, in which occur the words, Ut ofieratis placabiles hostias pro peccatis et offensionibus populi omnipo- tenti Deo, was that, which in the course of some three hundred years, grew into the absolute sacrificial form, Accipe potestatem offerre sacrifi- cium Deo, Missamque celebrare, tarn pro vivis, quam pro defunctis. That is, it grew, just as the notion of transubstantiation grew. 54 EOMISH KITES. 5. That no form of prayer has been so fixed as to he un- alterable. From all which it would follow : 6. That imposition of hands and prayer are the old and only rite of ordination. It is also the only Scriptural rite ; it is the only rite prescribed in the Council of Carthage, in the so-called works of Denis the Areopagite, in the early Greek and Latin Fathers, and in the Greek Kituals. Hence conse- quently, 7. All other rites that have been since added to this rite, are human inventions, and therefore, to say the least, are un- essential to ordination. Accordingly, 8. All objections against the Ordinal of the Church of England, which retains this rite as the Scriptural and essential rite of ordination, utterly fall to the ground. 9. The Church of Rome has quite altered this rite doc- trinally and practically ; doctrinally, by the formal decree of the Council of Florence ; practically, in the Pontifical, for to the laying on of hands, she expressly forbids that any prayer shall be annexed. She makes it a silent ceremony ; at the first laying on of hands, which is that of the bishop and presbyters jointly, the rubric prescribes, that the bishop shall be silent, nihil dicens, shall say nothing ; and the laying on of hands, which is after the now supposed ordaining act, namely, the delivery of the vessels, with the form, Accipe potestatem, &c. is the laying on of the hands of the bishop only, the presby- tery not joining him. The Pontifical makes a sad mess of the whole ordinance ; and it may be greatly doubted whether, according to the ancient usage and Scriptural practice, the Church of Rome now gives any true orders at all. For fur- ther particulars on the subject of Ordination, See Bishop Burnet, in the article before referred to in Gibson, vol. ii. Edi- tion of Brit. Reform. Society. Of the Consecration of a Bishop elect, — Be Consecratione Electi in Episcopum, p. 79. [Gen. Ruhr.] No one ought to be conseerated Bishop, unless the conse- crator be first certified of the commission to consecrate, either by Letters Apostolic, if the place be without the pale of the Roman Court {extra curiam), or by a commission given to the THE PONTIFICAL. 55 consecrator by the viva-voce oracle of the supreme Pontiff himself, even though the consecrator be a Cardinal. In the church where the consecration takes place, two chapels are garnished, a larger for the consecrator, and a lesser for the elect. In the larger, upon a furnished altar, there shall be a cross in the centre, and four candlesticks at least. On the ground, near the steps of the altar, shall be carpets, on which the elect prostrates himself : but the consecrator and others shall kneel. Moreover, hard by, in a fitting place, shall be a credence for the consecrator, upon which there shall be a clean napkin, two candlesticks, basins for washing the hands, with towels ; a vessel of holy water, with a sprinkling-brush ; a censer with an incense dish, ladle and incense ; flagons of wine and water for the sacrifice ; a chalice, host-boxes with hosts,f bread-pith for wiping the hands ; holy chrism. Let there be prepared also eight small napkins, made out of two yards of fine linen, cut lengthwise down the middle ; two of which must be six palms long, and the remaining six, equal in quantity to one another. And there must be at least eight candles, each of a pound weight : of which four are placed on the altar of the consecrator, two upon the credence of the same, and two upon the altar of the elect. Moreover, let there be a jewelled ring, to be blessed and delivered to the elect, and an ivory comb ; and for offertory two flambeaux of four pounds each, two large loaves, and two barrels of wine. Let the loaves and the barrels be ornamented so as to appear, two of silver, and two of gold, surmounted on each side with the in- signia of the consecrator and the elect. Let there be present two bishops at the least to assist in the consecration, vested in rochets, &c. &c. — [^so proceeds the preparatory rubric, filling more than two pages of folio : of which these extracts are a sufficient specimen.] All which being duly observed, the elect is presented on his knees before the consecrator, by the senior assisting bishop, who says : Most reverend Father, our holy Mother, the Catholic Church demands {postulat that you elevate this present presbyter to the burden of tbe episcopate. Consecrator, Have you the Apostolic mandate? — Senior * Here is another striking instance of the usurpations of the Papacy ! All the world over, no one can make a bishop without the Pope^s mandate ! t Literally, victim-boxes, with victims ; i. e. wafers to make the victim- lamb 1 What an awful idea ! t To postulate is the ordinary, technical word. 56 ROMISH RITES, Assistant. We have. — Con. Let it be read. — Which, being read by a notary, the consecrator says, Thanks be to God. {Deo gratias.) Then the elect falls on his knees before the consecrator, and reads, word for word, the oath which is to be sworn by him according to the tenor of the aforesaid (xlpostolic) commission, and which is as follows : Form of Oath. I, N. Elect of the Church of N. will, from this hour forth, be faithful and obedient to the blessed Apostle Peter, to the holy Roman Church, and to our Lord, Lord N. Pope N. and to his successors ca- nonically entering. I will not be of any counsel, by consent or deed, to deprive them of life or limb, or to ensnare them by any deceit or fraud, or to lay violent hands upon them in any way whatever ; or to offer them any injury under any pretence whatever. More- over, any counsel which they may entrust to me, either in their own persons or by their messengers or letters, I will disclose to no one, knowingly, to their hurt. The Roman Popedom and the royalties of St. Peter, I shall help them to retain and defend, saving my own order, against every man. The legate of the Apostolic See, in passing and repassing, I shall honourably entertain, and assist in his necessities. The rights, honours, privi- leges, and authority of the holy Roman Church, of our Lord, the Pope, and his suc- cessors aforesaid, I shall give Forma duramen ti. Ego N. Electus Ecclesise N. ab hac hora in antea fideiis et obediens ero beato Petro Apostolo, sanctseque Romanse Ecclesiae, et Domino nostro, Domino N. Papse N. suisque successoribus canonice intran- tibus. Non ero in consilio, aut consensu, vel facto, ut vitam perdant, aut membrum ; seu capiantur mala cap done ; aut in eos violenter manus quomo- dolibet ingerantur; vel injurise aliqu8e,inferantur, quovis quse- sito colore. Consilium vero, quod mihi credituri sunt, per se, aut Nuntios suos, seu lit- teras, ad eorum damnum, me sciente, nemini pandam. Pa- paturn Romanum, et Regalia sancti Petri, adjutor eis ero ad retinendum, et defendendum, salvo meo ordine, contra om- nem hominem. LegatumApos- tolicse Sedis in eundo et rede- undo honorifice tractabo, et in suis necessitatibus adjuvabo. Jura, honores, privilegia, et auctoritatem sanctae Romanae Ecclesiae, Domini nostri Papas, et successorum praedictorum, conservare, defendere, augere, promovere curabo. Neque ero ill consilio, vel facto, seu trac- tatu, in quibus contra ipsum THE PONTIFICAL. 57 all diligence to preserve, de- fend, advance, and promote. Nor will I be of any council, undertaking, or management, whereby anything sinister may be contrived against our said Lord, or the said Roman Church, or whereby any thing prejudicial to their persons, rights, honour, state, or power may be plotted. And, if I shall discover that such be done by others, whosoever they be, or by their procurement, I shall hinder the same, to the utmost of my power ; and as soon as possible, signify it to our said Lord, or to some other who shall inform him thereof. The rules of the holy Fathers, the Apostolic decrees and ordi- nances or appointments, reser- vations, provisions, and man- dates, I will observe with all my might, and cause to be observed by others. Heretics, schismatics, and rebels against the same our Lord, and his successors, I will persecute AND IMPUGN (z. e, FIGHT against) to the utmost of MY POWER.* When summoned to Synod I will obey, unless prevented by some canonical impediment. I will visit the thresholds of the Apostles Dominum nostrum, vel eam- dem Romanam Ecclesiam, aliqua sinistra, vel prsejudici- alia personarum, juris, honoris, status, et potestatis eorum machinentur. Et, si talia a quibuscumque,tractari,vel pro- curari novero, impediam hoc pro posse ; et quanto citius potero, significabo eidem Do- mino nostro, vel alteri, per quern possit ad ipsius notitiam pervenire. Regulas sanctorum Patrum, decreta, ordinationes seu dispositiones, reservationes, provisiones, et mandata Apos- tolica, totis viribus observabo, et faciam ab aliis observari. Hsereticos, schismaticos, et rebelles eidem Domino nostro, vel successoribus prsedictis, pro posse persequar, et impug- nabo. Vocatus ad Synodum, veniam, nisi prsepeditus fuero canonica prsepeditione. Apos- tolorum limina singulis trien- niis personaliter per me ipsum visitabo ; et Domino nostro, ac successoribus preefatis, ra- tionem reddam de toto meo pastorali officio, ac de rebus omnibus ad mese Ecclesiae statum, ad cleri et populi dis- ciplinam, animarum denique, quae meae fidei traditae sunt, salutem, quovis modo perti- * Pro posse implies that if the Prelate that takes the oath have not any power at all he is excused ; but whatever power or ability he has, that he is bound to exercise. In all circumstances he is to do all that he can against heretics, i. e. such as Protestants of every denomination ; against schismatics, ^. e. such as those of the Greek churches ; and against rebels, i. e. all the baptized who are disobedient to their rightful Lord and sove- reign the Pope ! This is unmistakeable language ! 58 KOMISH RITES. every third year, in my own person, and render to our said Lord, and his successors, an account of my whole pastoral office, and of every particular in any way whatever relating to the state of my Church, to the discipline of my clergy, and people, and in short, to the salvation of the souls com- mitted to my charge : and I will humbly receive and exe- cute, with the utmost dili- gence, the Apostolic mandates given in reply to the same. But if I shall be hindered by any legitimate impediment from doing so in person, I will discharge all the aforesaid duties by a trusty messenger, selected from the bosom of my own chapter, and commission- ed for this special, purpose, or by some other church digni- tary, or otherwise exalted person ; or, these failing me, by a diocesan priest ; or, a some other presbyter, secular. nentibus : et vicissim mandata Apostolica humiliter recipiam, et quamdiligentissime exequar. Quod si legitimo impedimento detentus fuero, prsefata omnia adimplebo per certum Nun- tium ad hoc speciale manda- tum habentem, de gremio mei Capituli, aut alium in dignitate Ecclesiastica constitutum, seu alias personatum habentem ; aut, his mihi deficientibus, per dioecesanum Sacerdotem ; et clero deficiente omnino, per aliquem alium Presbyter um ssecularem, vel regularem, spec- tatse probitatis et religionis, de supradictis omnibus plene in- structum. Dehujusmodi autem impedimento docebo per legi- timas probationes, ad sanctae Roman 86 ecclesise Cardinalem Proponentem in Congregation e sacri Concilii, per supradictum Nuntium transmittendas. clergy altogether failing me, by or regular, of known probity and religion, and fully instructed in all the aforesaid par- ticulars. But of such impediment I will give certificates by lawful proofs, to be transmitted by the same messenger, to the holy Roman Church’s Cardinal President of the Congregation of Sacred Synod. Moreover, the possessions belonging to my mense I shall neither sell, nor bestow, nor mortgage, nor lease afresh, nor in any way alienate ; even with the consent of the Chapter of my church, without con- sulting the Roman Pontiff. And if I shall be guilty of any alienation, I willingly incur, Possessiones vero ad men- sam meam pertinentes non vendam, nec donabo, neque impignorabo ; nec de novo infeudabo, vel aliquo modo alienabo, etiam cum consensu Capituli Ecclesise mese, incon- sulto Romano Pontifice. Et si ad aliquam alienationem devenero, poenas .in quadam THE PONTIFICAL. 59 on this very account, the penal- super hoc edita Constitutione ties contained in a certain contentas, eo ipso incurrere statute enacted on the same. volo. So help me God, and these Sic me Deus adjuvet, et his holy Gospels.* hsec Sancta Dei Evangelia. Then, and not before, the consecrator says, Thanks be to God. [^Next the Rubric proceeds to state in detail, the several periods at which all bishops of the different parts of the world are sworn to appear personally at Rome, and render in their account to the Pope.] Thus, Once every three years all Italian patriarchs, primates, arch- bishops and bishops; all of Sicily, Sardinia, Corsica, and other provinces adjacent to Italy ; also of Dalmatia, and those parts of Greece that are over against Italy, and Sicily. Once every four years all of Germany, France, Spain, Bel- gium, Bohemia, Hungary, Poland, England, Scotland, Ireland, and all others in Europe, this side the German Ocean, and the Baltic; also those of the Mediterranean Islands. Once every five years, all in the remoter parts of Europe ; all in Africa, opposite to our shores, and in the islands of the ocean, this side the continent of the New World. Once every ten years all in Asia, and outside Asia, and in the new countries Eastern, Western, Northern, and Southern, as well in islands as in continents, and in short in all other parts of the world. Then the bishop elect, and those assisting, taking their seats, the consecrator in a loud voice reads the following examination, which must always be read as it lies, in the singular number, even though several be examined at the same time. * One can scarcely see, after reading the above oath, how it is possible for a Romish bishop to be a loyal or faithful subject of a Protestant sovereign ; or indeed of any sovereign or any constitution or government whose interests clash in any sense with those of the Papacy. How such a thing can be possible is hard to understand. Can the man that is bound by this oath honestly take the oath of allegiance } or having taken the latter, can he conscientiously take the former also } Can he serve two masters : two whose interests are so opposite ? Can he be said with truth to have any other liege lord but the Pope ! What a signal mark of Anti- christ is such an oath ! What an ecclesiastical sovereignty and bondage of conscience is Popery ! The people are enslaved in conscience to the priest, the priest to the bishop, and the bishop to the Pope — he is the Pope’s willing sworn thrall. What a conspiracy against the best interests of mankind! 60 ROMISH RITES. Examination.* Examen. Dearest brother, we ask Interrogamus te, dilectissime thee with unfeigned charity, if frater, charitate sincera, si orn- thou wilt accommodate all thy nem prudentiam, quantam tua skilly to the utmost of thy na- capax est natura, divinse Scrip- tural abilitieSy to the sense of turae sensibus accommodare the divine Scripture ? volueris. The Elect answers : So I will with all my heart consent thereto in all thingSy and obey the same, Interrog. Wilt thouy both by word and examploy teach the people for whom thou art to be ordainedy those things which thou dost understand out of the divine Scriptures ? Answer. I will.f Interrog. Wilt thou re- ceive with veneration the tra- ditions of the orthodox Fathers, and the Decretal Constitutions of the holy and Apostolic See, and teach and keep the same? Answer. I will.J Interrog. Wilt thou in ALL THINGS render faith, sub- jectioyiy and obediencey accord- ing to canonical authority, to Ita ex toto corde volo in omnibus consentire, et obedire. Vis ea quae ex divinis Scrip- turis intelligis, plebem, cui ordinandus es, et verbis docere et exemplis ? R. Volo. Vis traditiones orthodox- orum Patrum ac decretales sanctae et ApostolicaeSedis con- stitutiones veneranter suscipere, docere, et servare? R. Volo. Vis beato Petro Apostolo, cui a Deo data est potestas lig- andi, ac solvendi, ejusque vica- rio Domino nostro, Domino * The examination of a bishop elect is in conformity with the decree of the fourth Council of Carthage ; at which time, says Burnet, it seems to have beg-un. But the earliest Ritual in which any interrogatories are found set down, is that reckoned the fourth by Morinus. He thinks it is 800 years old, i. e. compiled somewhere in the ninth century. f On this question, and the answer to it, it will be enough to quote the remark of Bishop Burnet. He says: “This alone, were there no more, may serve to justify those bishops who got orders in the Church of Rome, and afterwards received the Reformation ; since by the very sponsions given in their ordination, they had engaged themselves to instruct their flocks according to the Scriptures.’^ — See Gibson, vol. ii. p. 209. i The earliest Ritual in which this question, (which is plainly repug- nant to the sense and spirit of those which go before it), is found, is the eleventh of Morinus, compiled towards the beginning of the eleventh century. THE PONTIFICAL. 61 the blessed Apostle Peter, to whom God has given the power of binding and loosing, and to our Lord, his vicar Lord N., Pope N., and the Roman Pon- tiffs his successors ? Answer. I will.* N. Papse N. suisque succes- soribus, Romanis Pontificibus fidem, subjectionem, et obedi- entiam, secundum canonicam auctoritatem, per omnia ex- hibere? R. Volo. The next six questions relate to the regulation and govern- ment of the life and manners of the elect ; after which, ex- amination is made as to his faith and doctrine ; and here it is worthy of remark, the questions are all framed according to the tenor of the three Creeds exclusively, namely, the Apostles’, the Nicene, and the Athanasian. There is no reference what- ever to any thing in the Creed of Pope Pius ; so that Popery is altogether excluded from the profession of faith made by a bishop at his ordination, as well as from that made by a priest, as we before saw.] The examination concluded, the aforesaid assistant bishops lead up the elect to the consecrator, before whom he kneels, and whose hand he reverently kisses. Then the consecrator, turning with his ministers to the altar, makes a confession of faith, the assisting bishops all standing with their chaplains, and making their confession in like manner. [» After which follows a variety of other little incidental ceremonies, and the mass is proceeded with at the high altar, while the elect also celebrates the same mass apart by himself in his chapel, with his assistant bishops, as far ‘as the Alleluia.] After the Col- lect for the day, is said the Collect for the office of consecra- tion for the elect : thus : * The earliest notice we meet with of any vow of subjection made at ordination, is in the same fourth Ritual of Morinus, cited in note, p. 60, there the question put is, Vis esse subditus huic nostrce sedi atque obe- diens ? “Wilt thou be subject and obedient to this our See?^' “Which (says Burnet) was no other than what every metropolitan de- manded of all the bishops under him ; and yet this was all the obedience then promised to the Pope ; far different from the oaths which were after- wards exacted.’^ — (p. 210, as above.) In Morinus^ eleventh Ritual, the question had enlarged itself thus : “Wilt thou render faith and subjection to St. Peter, to whom the Lord gave the power of binding and loosing, and to his vicars and successors ? Answer : I will.’^ Since which time, it has grown into its present form in the Pontifical, in which, the addition of the words, et obedientiam per omnia, are specially remarkable. The subjection grew as the usurpations of the Man of Sin grew, till at length it became absolute. E 2 62 KOMISH RITES. Be present, O almighty God, unto our supplications ; that what is about to be per- formed by the ministry of our lowliness, may be filled with the effect of thy power. Through our Lord Jesus Christ thy Son, who with thee liveth and reigneth in the unity of the Holy Ghost, God for ever and ever. B. Amen. Adesto^ supplicationibus nostris, omnipotens Deus ; ut quod humilitatis nostrse ge- rendum est ministerio, tuse virtutis impleatur effectu. Per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti, Deus per om- nia saecula sseculorum. B. Amen. After the Gradual or Tract, &c. as the case may he, the con- secrator sits down, having put on his mitre; and the elect being again led up to him by his assistant bishops, makes to him a profound and low reverence with uncovered head; while the assistants bowing a little, but yet with their mitres on, also venerate the consecrator {etiam consecratorem vene- rantur, i. e. worship him). Then they all sit as before, and the consecrator, facing the elect, says : [Functions of a Bishop.] It behoveth a bishop to Episcopum oportet judi- judge, to interpret, to conse- care, interpretari, consecrare, crate, to ordain, to offer, to ordinare, offerre, baptizare, et baptize, and to confirm. confirmare. Then all rising, the consecrator stands with his mitre on, and says to the bystanders. Let us pray, most beloved Oremus, fratres charissimi, brethren, that the benignity ut huic electo, utilitati Eccle- of almighty God, providing siae providens benignitas om- for the utility of the Church, nipotentis gratiae suae tribuat may grant the fulness of his largitatem. Per Christum Do- grace to this elect one. minum nostrum. B. Amen. Through Christ our Lord. B. Amen. [^Then follows the Litany as before, with the introduction of the same thrice repeated supplications for the elect, as be- fore.] The Litany concluded, the consecrator rising, having put on * The translator marks the first words of this and some subsequent Collects, as he shall have to refer to them anon in a note, as the only prayers anciently used in consecrating a bishop. THE pontifica;l. 63 his mitre, takes the book of Gospels; and the assisting bishops helping him, he, saying nothing^ lays the same (the hook) open on the neck and shoulders of the elects in such sort that the lower part of the book be upwards^ and touch the head at the neck* There one of the chaplains of the elects kneeU ing behind him, continues to hold it all the time until it is to be delivered into the elects hands. (Quousque liber ipse eidem electo in manus tradendus sit continue sustinet). Then the consecrator and the assistants touch with both hands the head of him that is to be consecrated, saying, Receive thou the Holy Ghost. (Deinde consecrator, et assistentes Episcopi, ambabus manibus caput consecrandi tangunt, dicentes : Accipe Spiritum sanctum). After which the consecrator, standing, having put off his mitre, says : Be merciful, O Lord, to our supplications, and bending down the horn of sacerdotal grace over this thy servant, pour out upon him the virtue (the might) of thy bene + dic- tion. Through our Lord Jesus Christ thy Son, who, &c. R. Amen. Propitiare, Domine, suppli- cationibus nostris ; et incli- nato super hunc famulum tuum cornu gratiae Sacerdo- talis, bene + dictionis turn in eum eifunde virtutem. Per Dominum nostrum Jesum Christum, filium tuum qui, &c. R. Amen. Here stretching out his hands before his breast he says. [the Sursum Corda, or Preface, .... It is very meet, &c. that we should always and in all places give thanks unto thee, O holy Lord, almighty Father, eternal God, thou ho- nour* of all the dignities which in holy orders serve to thy glory. O God who, when, by secret and familiar ad- dresses, thou wast instructing thy servant Moses, as in other 3 . Vere dignum, &c. nos tibi semper et ubique gratias agere Domine sancte. Pater omni- potens, eeterne Deus, honor omnium dignitatum, quce glo- rise tu9e sacris famulantur or- dinibus. Deus qui Moysen fa- mulum tuum secret! familiaris affatu, inter cmtera ccclestis documenta culturae, de habitu quoque indumenti sacerdo- talis instituens, electum Aaron * I caa see no sense in this. But in the old Rituals, from which the whole form is borrowed, it is plain enough ; where the words are, Dens honorum omnium, Deus omnium dignitatum qu(B,^^ &c. O God of all honour, O God of all the dignities which in holy orders,’^ &c. 64 ROMISH RITES. lessons of heavenly discipline, so in the fashion also of the priestly garments, didst com- mand Aaron thy elect to be clothed, when officiating, in mystical vestments ; that the ages that were to come after, might gather understanding from the example of those that went before, so that no age should fall short of instruction in thy doctrine ; since among the ancients the outward form of the things signified were reverenced, so among us the experience of the things them- selves are more certain than the riddles of figures were among the former. For the garb of that former priesthood means in us the ornamenting of our minds ; and it is not the beauty of our clothes, but the shining of our souls that now commends the glory of the high priesthood ; because these (outward) things, which then pleased the carnal eyes of the gazers, required rather those things to be understood which were shadowed by them. And therefore we beseech thee, O Lord, bestow upon this thy servant, whom thou hast mystico amictu vestiri inter sacra jussisti ; ut intelligentise sensum de exemplis priorum caperet secutura posteritas, ne eruditio doctrinse turn ulli deesset eetati. Cum et apud veteres reverentiarn ipsa signi- ficationum species obtineret ; et apud nos certiora essent ex- perimenta rerum, quam senig- mata figurarum. Illius nam- que Sacerdotii anterioris habi- tus, nostree mentis ornatus est; et Pontificalem gloriam non jam nobis honor commendat vestium ; sed splendor anima- rum. Quia et ilia, quae tunc carnalibus blandiebantur ob- tutibus, ea potius, quae in ipsis erant, intelligenda poscebant. Et idcirco huic famulo tuo, quern ad summi Sacerdotii ministerium elegisti, banc, quaesumus, Domine, gratiam largiaris ; ut quidquid ilia vellamina in fulgore auri, in nitore gemmarum, et in multi- modi operis varietate signabant, hoc in ejus moribus actibus- que clarescat. Comple in sacerdote tuo ministerii tui summam, et ornamentis totius glorificationis instructum, coe- lestis unguenti rore sanctifica. elected to the ministry of the high priesthood, such abundance of thy grace, that, whatever those (former) garments signified by the shining of the gold, the sparkling of the gems, and the curious variety of motley workmanship, all this may shine forth in his manners and actions. Complete in thy priest, 0 Lord, the sum of thy ministry ; and having adorned him with the ornaments of thy whole glory, sanctify him with the dew of thy heavenly anointing. THE PONTIFICAL. 65 Here one of the Pontiff’s chaplains, (or, if the consecration takes place in the Roman court, the Apostolic subdeacon), binds the head of the elect with one of the two longer napkins of the eight mentioned above ; and the consecrator, kneeling and facing the altar, begins, the rest following him, the hymn Veni Creator Spiritus. When the first verse is finished, the Pontiff rises, and sits before the altar puts on his mitre ; takes off his ring and gloves ; resumes his ring, and has his gremial put on him by the ministers. Then he dips his right thumb in the holy chrism, and anoints the head of the elect, who is on his knees before him, first forming the sign of the cross over his whole crown, and then anointing the rest of the crown, saying, the while : Be thy head anointed and Ungatur et consecretur consecrated with heavenly caput tuum, coelesti benedic- benediction, in the Pontifical tione, in ordine Pontificali. order. Then making the sign of the cross thrice^ with his right hand, upon the head of the elect, he says : In the name of the Fa + ther, and of the + Son, and of the Holy + Ghost. R. Amen. The anointing being finished, the Pontiff wipes his thumb a little in the bread pith, and when the hymn is ended, rises, having put off his mitre, and proceeds in his former tone [with the Preface] saying : Let this,"^ O Lord, flow plentifully on his head ; let this run down to the lower parts of his face ; let this de- scend to the uppermost parts of his whole body ; that the might of thy Spirit may re- Hoc, Homine, copiose in caput ejus influat ; hoc in oris subjecta decurrat ; hoc in to- tius corporis extrema descen- dat ; ut tui Spiritus virtus et interior a ejus repleat, et exte- riora circumtegat. Abundet * The word hoCy which here is intended to signify the material chrism that has just been daubed on upon the head of the elect, is very incongru- ous ; but the meaning is plain enough in old Rituals, in which the hoc follows immediately after the phrase Coelestis unguenti rore sanctifica, without any interrupting ceremonies, as the tying of the head, the anoint- ing, &c. coming between. In the old Rituals the sense is. Let this, (^. e, the dew of heavenly unguent), flow plentifully, &c. So it is in Morinus’ two earliest Ordinals, the second of which was compiled, he thinks, in the eighth century. All that comes in between Sanctifica and Hoc, Bominey is modern. 66 ROMISH RITES. plenish him inwardly ^ and compass him round about out- wardly. Let the constancy of faith, the purity of love, and the sincerity of peace abound in him. ^[Let his feet, by thy bounty, be beautiful to preach peace, to preach thy good things. Give him, O Lord, the ministry of recon- ciliation, in word and deed, in thepower of signs and wonders. Be his discourse and preach- ing, not in the words of man’s wisdom, but in the demonstra- tion of the Spirit and of power. Give him, O Lord, the keys of the kingdom of heaven, that he may use, but not glory in the power, which thou givest to edification, not to destruc- tion. Whatsoever he shall bind on earth, let it be bound in heaven ; and whatsoever he shall loose on earth, let it be loosed also in heaven. Whose sins he shall retain, let them be retained ; and whose (sins) he shall remit, do thou remit : who blesses him, let him be blessed ; and who curses him, let the same be filled with curses ; let him be that faith- ful and wise servant, whom thou, O Lord, settest over thy household, to give them their portion of meat in due season, and to present every man per- fect. Let him be diligent in business, and fervent in spirit ; * All from Sinceritas pacis^ to the between these marks [ ] is left out ii in eo constantia fidei, puritas dilectionis, sinceritas pacis. [Sintspeciosi munere tuo pedes ejus ad evangelizandum pa- cem, ad evangelizandum bona tua. Da ei, Domine, minis- terium recon cilia tionis in ver- bo, et in factis, in virtute sig- norum et prodigiorum. Sit sermo ejus, et prsedicatio, non in persuasibilibus humanse sa- pientise verbis, sed in ostensio- ne spiritus et virtutis. Da ei, Domine, claves regni coelorum ; ut utatur, non glorietur potes- tate, quam tribuis in sedifica- tionem, non in destructionem. Quodcurnque ligaverit super terram, sit ligatum et in coe- lis ; et quodcurnque solvent super terram, sit solutum et in coelis. Quorum retinuerit peccata, retenta sint ; et quo- rum remiserit, tu remittas. Qui maledixerit ei, sit ille maledictus ; et qui benedixerit ei, benedictionibus repleatur. Sit fidelis servus, et prudens, quern constituas tu, Domine, super familiam tuam ; ut det illis cibum in tempore oppor^ tuno, et exhibeat omnem ho- minem perfectum. Sit sollici- tudine impiger ; sit spiritu fervens ; oderit superbiam ; humilitatem ac veritatem dili- gat, neque ea umquam deserat, aut laudibus aut timore su- peratus. Non ponat lucem tenebras, nec tenebras lucem ; words, Trihuas ei Domine, included a many old Rituals. THE PONTIFICAL. 67 let him hate pride, love hu- mility and truth, and never forsake them, overcome either by praise or by fear. Let him not put light for darkness, nor darkness for light ; nor call evil good, nor good evil. Let him be debtor to the wise and unwise, that he may gather fruit from the profiting of all men.] Give him, O Lord, an episcopal chair, for ruling thy Church, and the people com- mitted to his charge. Be thou to him authority ; be thou to him power and strength. Multiply upon him thy benediction and grace ; that, by thy bounty, he may be always in a fit frame, effec- tually to implore thy mercy, and to be devout by thy grace. Through our Lord, &c. R. Amen."*^ non dicat malum bonum, nec bonum malum. Sit sapienti- bus et insipientibus debitor ; ut fructum de profectu omnium consequatur.] Tribuas ei. Do- mine, cathedram episcopalem, ad regendum Ecclesiam tuam et plebem sibi commissam. Sis ei auctoritas, sis ei potes- tas, sis ei firmitas. Multiplica super eum bene -f dictionem et gratiam tuam ; ut ad exoran- dam semper misericordiam tuam tuo munere idoneus, et tua gratia possit esse devotus. Per Dominum nostrum, &c. R. Amen. * The reader will note here, that all that is in the oldest Rituals that Morinus could find, for the ordination of a bishop, are the three collects now given, beginning, Oremus, (which is put first), Adesto and Propi- tiare ; then another Collect, not in the Pontifical ; and the above prayer, beginning, Deus honorum oynniuniy which is here made the Preface, but in all the other Rituals, is called the consecration. This is all that is in the two earliest Rituals of Morinus, relating to the consecration of a bishop, without any tying, any anointing, &c. All the other rites, and ceremonies, and forms, that are now in the Pontifical, have been gradually added since the eighth century. Thus, the anointing first appears in Morinus^ third Ritual, (i. e. in the 9th century) ; where, in the prayer called the consecra- tion^ Deus honorum omnium, at the word comple, the consecrator takes the chrism, and at the words hoc Domine,, he pours it on the head of the person to be consecrated. This is all the addition that is in this Ritual. The words also from sinceritas pads, to Tribuas ei Domine, in the prayer, Deus honorum, are left out in this Ritual, as they are in several others. It is to be observed also, that the Collects, Oremus, Adesto, Propitiare, and Deus honorum, are continued in all the Rituals. How simple and spiritual are all these forms, as they lie in the earliest Rituals ! and what a mass of superstition, magic, and sorcery, is all that has been since gradually added to them ! and; more especially, when compared with the simple rules laid down for ordination in the fourth Council of Carthage ; which the reader will do well, ever to keep in view. 68 ROMISH RITES. [Anointing of the hands.] Then, during the chanting of the 133rd Psalm with Anti- phon, the other longer one of the eight little napkins is fastened to the neck of the elect. The consecrator sits down, having taken his mitre, and anoints both the hands, joined together, of the elect, with the chrism, in the form of the cross, by drawing lines with his right hand tliumb ; namely, one line from the right hand thumb to i and the other, from the left hi the right ; then he anoints the Let these hands be anointed with the sanctified oil and the chrism of sanctification ; like as Samuel anointed David King and Prophet, so be (these) anointed, and consecrated — Here he draws the sign of the Cross on the hands of the Elect, saying — in the name of the Fa + ther, and the + Son, and the Holy + Ghost, mak- ing (^. e. the hands) the image of the holy Cross of our Lord Jesus Christ, who hath re- deemed us from death and brought us to the kingdom of heaven . . . Through the same, &c. R. Amen. He proceeds, still sitting : — :he fore finger of the left hand, md thumb to the fore finger of palms all over, saying : Ungantur manus istse de oleo sanctificato est chrismate sanctificationis ; sicut unxit Samuel David Regem et Pro- phetam, ita ungantur, et con- secrentur — Et producens manu dextera ter signum Crucis super manus Electi, dicit : — in nomine Dei Pa-j-tris, et Fi + lii, et Spiritus + sancti, facientes imaginem sanctse Crucis salvatoris nostri Jesu Christi, qui nos a morte rede- mit, et ad regna coelorum per- duxit . . . Per eundem, &c. R. Amen. [The Consecration.] God and the Father of our Lord Jesus Christ, who hath willed thee to be exalted to the dignity of the Pontificate, himself overflow thee with the chrism and liquor of mystical unction, and enrich thee with the abundance of spiritual bene + diction ; whatsoever thou shalt bless, let it be blessed ; and whatsoever thou Deus, et Pater Domini nos- tri Jesu Christi, qui te ad Pontificatus sublimari voluit dignitatem, ipse te Chrismate et mysticse delibutionis liquore perfundat, et spiritualis bene- + dictionis ubertate foecundet: quidquidbene + dixeris,bene- dicatur ; et quidquid sanctifi- caveris, sanctificetur ; et con- secratse manus istius, vel pol- THE PONTIFICAL. 69 shalt sanctify, be it sanctified ; licis iinpositio cunctis proficiat and be the laying on of this ad salutem. R. Amen, thy consecrated hand or thumb profitable to all for salvation. R. Amen. The things preceding being thus finished, the consecrated one^ joins both his hands, and holds the right over the left, [nursing them], and folds them up in the napkin hanging from his neck. But the consecrator wipes his thumb [again] a little in the hread-pith ; and putting oft‘ his mitre, rises, and blesses the pastoral staff (benedicit baculum pastoralem), if not blest before, t saying — Sustentator imhecilitatis humance Deus, bene -{-die baculum istum, God, the sustainer of human weakness, hal + low this staff,” &c. Then he sprinkles it with holy water. After which, taking his mitre and sitting down, he delivers (tradit) it to the con- secrated, who is on his knees, and who receives it between his fore and middle fingers, not disjoining his hands, the conse- crator saying : — Receive thou the staff of pastoral office ; that thou be piously wrathful in correcting vices, keeping judgment with- out anger, soothing the minds of thy hearers by fostering their virtues, and not forsak- ing censure in the calmness of thy severity. Next he hallows the ring [^with another set form], sprinkles * Praemissis itaque expeditis, consecratus jungit ambas manus. Up to the last mentioned rite, he is called Electus, or consecrandus ; now he is called consecratus ; the preceding rite, therefore, is in the sense of the Church of Rome, the consecrating act ; which the reader will remember is altogether a modern rite, as all the rites and forms onward from the prayer, Deus honorum omnium, are, some more and some less modern. They cannot, therefore, be in any true sense sacramental, — unless the Church can make true sacraments, which, it is admitted on all hands, she can not, t If it had been blest, it would, it seems, be sacrilege to bless it again, just as it would be sacrilege to baptize again ; as though all these rites were sacramental. How fulsome! as if the learned world were still asleep; as was the case, when these rites were first devised and palmed upon the Church, as sacramental and essential ! Accipe baculum pastoralis officii ; ut sis in corrigendis vitiis pie saeviens, judicium sine ira tenens, in fovendis virtutibus auditorum animos demulcens, in tranquillitate severitatis censuram non de- serens. 70 ROMISH RITES. it with holy water, and sitting down, puts it on the ring- finger of the right hand of the consecrated, saying : — Accipe annulum,fidei scilicet signaculum ; quatenus spon- sam Dei, sanctam videlicet Ecclesiam, intemerata fide or- natus, illibate custodias. R. Amen. Receive thou the ring, namely, the seal of faith ; so that, adorned with undefiled faith, thou be a pure guardian of the spouse of God, to wit, the holy Church. R. Amen. Then the consecrator takes the book of the Gospels from the shoulders of the consecrated and, the assisting Bishops helping him, he delivers it closed to the consecrated, who touches it, without opening his hands ^ the consecrator saying : Receivef thou the Gospel, Accipe Evangelium et vade, and go, preach to the people preedica populo tibi commisso ; committed to thy charge ; for God is able to increase his grace unto thee, who liveth and reigneth with God the Father in the unity, &c. R. Amen. potens est enim Deus, ut augeat tibi gratiam suam, qui vivit et regnat cum Deo Patre in mitate, &;c. R. Amen. In fine, the consecrator receives the consecrated to the kiss of peace ; the assisting Bishops do the same, saying to him, Pax tibiy Peace be to thee,” [^with many added ceremonies, suited to the occasion.] After the benediction (of the mass) the consecrator rises, having put off his mitre, and hallows (benedicit) the mitre, if it has not been already hallowed, saying : O Lord God, Almighty Fa- Domine Deus, Pater omni- ther, whose goodness is pass- potens, cujus preeclara bonitas ing glorious, and power im- est, et virtus immensa, a qua mense, from the which is every omne datum optimum, et best gift, and every perfect omne donum perfectum, toti- gift, and every ornament of usque decoris ornamentum ; honour and dignity; vouch- bene + dicere, et sancti + ficare * The chaplain has been all this time holding the book open on the neck and shoulders of the elect. t This rite of delivering the book of the Gospels is in none of the older Rituals. That reckoned the eighth by Morinus, is the only one in which it is found. It is in no other whatever, earlier or later. The words there are, “Accipe hoc Evangelium, et ito, doce omnes gentes ; Receive thou this Gospel, and go, teach all nations. THE PONTIFICAL. 71 safe to hal-hlow, and sane- dignare hanc mitram hujus ti -i- fj this mitre that is to he famuli tui Antistitis capiti im- put on the head of this pre- ponendam. Per, &c. late, thy servant. Through Christ our Lord. R. Amen. Then he sprinkles it with holy water : and sitting down, having put on his mitre, he puts it, the assisting bishops join ing in the act, on the head of the consecrated, saying : We put, 0 Lord, on the head of this thy prelate and champion (combatant) the hel- met of munition and salvation; that, his face adorned, or head armed, he may, by the horns of either Testament, appear terrible to the adversaries of the truth, and be the sturdy assailant of the same; thou giving him liberally of thy grace, who didst signalize, with the shining horns* of thy brightness and truth, Moses thy servant’s face, that was beautified by his talking with thee, and didst command the tiara to be put on the head of Aaron thy high-priest. Through Christ, &c. Imponimus, Domine, capiti hujus Antistitis et agonistae tui galeam munitionis et sa- lutis ; quatenus decorata facie et armato capite cornibus u triusque Testamenti terribilis appareat adversariis veritatis, et, te largiente gratiam,impug- nator eorum robustus existat: qui Moysi famuli tui faciem ex tui Sermonis consortio de- coratam lucidissimis tuse cla- ritatis ac veritatis cornibus in- signisti, et capite Aaron Ponti- ficis tui tiaram imponi jussisti. Per Christum, &c. Next, if the gloves have not been hallowed, the rises, having put off his mitre, and hallows them. Almighty Creator, who hast given to man, made after thine own image, hands of signal skill, as if an intelligent or- gan, for rightly performing his work ; and hast command- ed them to be kept clean, that therein the soul should be meetly carried,f and thy consecrator saying ; — Omnipotens Creator, qui homini ad imaginem tuam condito manus discretionis in- signitas, tanquam organum in- telligentise ad recte operan- dum dedisti, quas servari mun- das praecepisti, ut in iis anima digne portaretur, et tua in iis digne consecrentur mysteria, * So it is in the Douay Version of Exod. xxxiv. 35. t The Douay Version of Job xiii. 14. 72 ROMISH RITES. mysteries (sacraments), meetly consecrated by the same : vouchsafe to hal + low and sanc + tify these coverings of the hands ; that whoever of holy Pontiffs thy ministers, shall desire to veil his hands in these, thy mercy may minis- ter to the same cleanness both of heart and work. Through Christ our Lord. bene -f dicere et sancti + ficare dignare manuum hsec tegu- menta, ut quicunque minis- trorum tuorum sacrorum Pon- tificum his velare manus suas cum humilitate voluerit, tarn cordis quam operis ei mundi- tiam tua miser ecordia sub- ministret. Per, &c. Then he sprinkles them with the holy water ; and the Pon- tifical ring being taken off the finger of the consecrated, the consecrator, having put on his mitre, sits down ; and, the assistant bishops helping, he puts the gloves on the hands of the consecrated, saying : Encompass, 0 Lord, the hands of this thy minister, with the cleanness of the new man, who came down from heaven; that, like as Jacob thy beloved, having covered his hands with the skins of kids, did obtain that paternal bles- sing, by presenting to his fa- ther most savoury meat and drink, so this one also, the saving host being presented to tbee by his hands, may merit to obtain the benedic- tion of thy grace. Through our Lord, &c. Circumda, Domine, manus hujus ministri tui munditia novi hominis, qui de coelo de- scendit; ut quemadmodum Ja- cob dilectus tuus, pelliculis hoedorum opertis manibus, paternam benedictionem, ob- lato patri cibo potuque gratis- simo, impetravit, sic et iste, oblata per manus suas hostia salutari, gratise tuse benedic- tionem impetrare mereatur. Per, &c, Then he puts on forthwith the Pontifical ring; and the consecrator rises, and takes the consecrated by the right hand, and the principal assistant bishop takes the same by the left hand, and they enthrone him (inthronizant) on the faldstool ; or, if in his own Church, on the episcopal chair ; and the con- secrator delivers to him the pastoral staff into his left hand. Then the consecrator, turning his face to the altar, and putting off his mitre, begins the Te Deum ; and while they are chant- ing it, the consecrated is led through the Church by the as^ sisting bishops in their mitres, giving his benediction to all. THE PONTIFICAL. 73 [^And so the matter goes on with an abundance of other minute ceremonies, which a Romanist calls integrating,^'' or consummating i. e, not essential to the sacrament, but such as make it quite complete and perfect. These little rites fill some three pages more of the Folio Pontifical. The following rubric, which closes the article, is important.] When a bishop elect is consecrated as a patriarch or arch- bishop, the foregoing office (of the consecration of a bishop) is observed in all things ; but by this consecration, the elect does not receive the name of Patriarch, or Archbishop, for this is conferred only by delivering to him the Pallium, (per traditionem Pallii dumtaxat). Till this is done, he is still called Elect, even after he has had the aforesaid conse- cration. [The next article therefore in the Pontifical, is] — Of the Pallium, — J)e Pallio, p. 123. [Gen. Ruhr.] When the Pallium is sent from the Apostolic See, the Pontiff to whom the delivering of it is committed, meets in his own church, or in some church of his own diocese or province, the elect, on an appointed day. And there the Pal- lium is spread on the altar, covered with the silk in which it was carried from Rome. Then solemn mass being celebrated, the Pontiff, sitting on a faldstool before the altar in his mitre, administers to the elect, kneeling before him in his pontificals, but unmitred and without gloves, the oath of fealty (fideli- tatis) to the Apostolic See, prescribed in the Apostolic Com- mission. The form of Oath, PThis is the same, word for word, with that required of bishops elect, before they can be consecrated, as in p. 56.] After the oath has been sworn, the Pontiff rises in his mitre, takes the pallium from the altar, and puts it over the shoulders of the elect on his knees, saying : To the honour of Almighty Ad honorem omnipotentis God, and the blessed Mary Dei, et beatse Mariae semper ever Virgin, and of the blessed virginis, ac beatorum Apos- Apostles Peter and Paul, of tolorum Petri et Pauli, Domini 74 EOMISH RITES. our Lord N., Pope N., and the holy Roman Church, and also of the Church of N. com- mitted to thee ; we deliver to thee the 'pallium taken from the body of the blessed ^eter^ in the which (pallium) is the plenitude of the Pontifical office, together with the name and title of patriarch, (or arch- bishop, as the case may be) ; which thou mayest use within thy own church on certain days expressly mentioned in the privileges granted by the Apostolic See. In the name of the Fa + ther, and the + Son, and the Holy + Ghost. R. Amen. nostri N. Papse N. et sanctas Romanae Ecclesiee, nec non Ecclesise N. tibi commissae, tradimus tibi Pallium de cor- pore bead Petri sumptum, in quo est plenitudo Pontificalis officii, cum Patriarchalis (vel archiepiscopalis) norainis ap- pellatione ; ut utaris eo intra Ecclesiam tuam certis diebus, qui exprimuntur in privilegiis ab Apostolica sede concessis. In nomine Pa + tris, et Fi -f lii, et Spiritus + sancti. R. Amen. This done, the Pontiff withdraws to the Gospel corner of the altar ; and the patriarch or archbishop [being now so called] rises in the pallium, and ascending to the altar, his cross dis- played before him, if in his own church or other church of his diocese or province, solemnly blesses the people with his head uncovered. [Which concludes this important and useful cere- monial.* The following rubrics are added.] * The pallium or pall is one of the chief badges of Antichrist. At first it was given by the Christian emperors to the prelates, as a badge of autho- rity over the inferior orders of their clergy, as the emperors themselves wore it in token of their temporal power over the inferior officers of the empire. In the sixth century the bishops of Rome began to assume the conferring of it, as a token of the merit of virtue of him that wore it ; and from this, in time, it grew into its present use and doctrine, so as to be regarded as the very essential constituting a patriarch, primate, or archbishop. The first Bishop of Rome we find giving the pall was Vigilius, who sent it a.d, 543, to Auxenius bishop of Arles (Dupin, tom. iv. p. 48). The next was Pelagius L, the successor of Vigilius, who sent it to Sabandus, the next bishop of Arles. The next we find conferring it was Gregory I., at the close of the sixth century, who sent it to many bishops, and among the rest, to Augustine of Canterbury. Gregory says expressly, “ that the custom is to give it only to bishops of merit, who desire it importunately’^ (Ibid. p. 79) : so far was it from being yet thought to be that which made an archbishop. Even in the 9th century Hinckmar observes, that the pall is only an ornament suitable to the metropolitans, as a mark of the dig- nity or virtue of him that wears it.” (Ibid, century 9th, p. 34.) How- THE PONTIFICAL. Whereas the plenitude of the Pontifical office is conferred by the pallium, before that any one has obtained the pallium, he has no right to the name of patriarch, or primate, or arch- bishop ; and it is not allowed to him either to consecrate bishops, or call a Council, or make the chrism, or dedicate churches, or ordain clergy ; no, even though he may have had the pallium in another church, since it behove th him to peti- tion for a new pallium, [if he has been translated.] He can, however, before the pallium has been received by him, commit such consecrations to another, 'provided that he has not delayed to petition for the pallium. Nor can the elect, before he has received the pallium, carry the cross before him. Nor can a patriarch or archbishop wear the pallium out of his own patriarchate or province, nor within the same at all times, but only in the churches in the solem- nities of mass, on special feast-days ; but not in processions, nor in masses for the dead ; moreover the pallium is a per- sonal thing, and therefore cannot be lent to another, nor left to any one at death, but the patriarch or archbishop must be buried with it on him. The Benediction of an Abbot of Apostolic authorit'y. — De Benedictione Abbatis Apostolica auctoritate, p. 138. [^This is the next article in the Pontifical ; and as it is ever, before the end of the fourteenth century, they had discovered its amazing sacramental powers. In the Decretals of Gregory XI., it was declared, that an archbishop cannot call a Council, consecrate bishops,’^ &c., as in the above rubric. And Innocent III. decreed that it conveyed the plenitude of Apostolic power ; and that neither the functions, nor the title of archbishop could be assumed without it ; and that too, even after translation from one province to another, as above. The manner of making the Pallium is the following : — It is the custom for the nuns of St. Agnes to present two lambs every year as an offertory on the altar of their church, on the feast-day of their patroness saint. These (holy) lambs are taken away during the night by the Pope’s agents, and ceremoniously put to pasture till shearing time ; when they are cere- moniously shorn ; and the pall is made of their wool, mixed with other wool. It is then laid on the body of St. Peter, i. e. on the high altar of the Lateran Church, said to contain the bodies of saints Peter and Paul. And hence, because it is taken (sumptum) from the body of St. Peter, it confers (ipso tactu, by its very touch) the plenitude of Pontifical power, on whomsoever the Pope confers it for that purpose. This lucky discovery has been a source of incalculable wealth to the coffers of the Papacy. Matthew Paris informs us that Walter de Gray, translated to York, a.d. 1215, had not his pall at less than ,£10,000 ; which was equal to £30,000 of our money i (Twysden’s Vindication.) F 76 ROMISH RITES. in many parts similar to the office of consecrating a bishop^ we can be more brief in describing it. The general Rubric, directing the preparations to be made in the church for the ceremonial, is the same, with the exception of the matter for anointing, which is omitted, as an abbot is not anointed?^ [^Then first, if the elect has not already profest (^. e, is not a monk), he goes through the ceremonies of admission into the order as a monk : [^which are given in detail, as the hallow- ing of the new vestments for him ; the stripping of his secular garments by the officiating Pontiff, with the form, Exuat te Dominus veterem hominem cum actibus suis, The Lord strip thee of the old man with his deeds and anon he arrays him in the monastic habit, saying, “ The Lord put on thee the new man, which after God is created in righteousness and true holiness,’’ — with prayers : “ that God defend this his servant from the lets of the world and secular desire and Psalms, &c. ; after which, he is formerly admitted by the Pontiff into the congregation of the order, and received by the brother- hood to the kiss of peace — (ad osculum pacis). This done, then the elect is presented to the Pontiff by two assisting abbots, with the same forms as in the conse- crating of a bishop ; the Apostolic mandate or commission allowing the benediction is read ; after which, the oath of alle- giance to the Papacy is administered to the elect. This oath is the same ^ word for wordy as that exacted of bishops, Then follows the examination, (examen,) which consists of the following interrogations and sponsions.] I. Interrog. Wilt thou per- Vis tuum sanctum propo- se vere in thy holy purpose, situm et sancti N. regulam and keep the rule of St. N. and diligently train thy sub- jects to do the same ? Ans. I will. 2. Interrog. Wilt thou re- frain from all that is evil, and, with God’s help, as far as thou art able, change thy life to all that is good ? Ans. I will. 3. Interrog. Wilt thou. observare, tibique subjectos, ut idipsum faceant diligenter instruere ? Resp. Volo. Vis mores tuos ab omni malo temperare, et quantum, adjuvante Domino, poteris, ad omne bonum commutare ? Resp. Volo. Vis castitatem, sobrietatem, * So that all bishops, archbishops, patriarchs and abbots of Apostolic authority, take the same oath to the Pope, as in p. 56. THE PONTIFICAL. 77 with God’s help, keep chas- tity, sobriety, humility, and patience thyself, and teach thy subjects the same ? Ans. I will. 4, Interrog. Wilt thou keep faithfully the goods of the monastery committed to thy charge, and distribute them to the uses of the Church, the brethren, the poor, and the pilgrims (stran- gers) ? Ans. I will. 5. Interrog. Wilt thou al- ways devoutly and faithfully render in all things faith, subjection, obedience and re- verence, to our holy Mother the Church of Home, to our most holy Lord N. supreme Pontiff and his successors ? Ans. I will. humilitatem, et patientiam cum Dei adjutorio in teipso custodire, subditosque tuos taliadocere? Hesp. Volo. Vis res monasterii tibi com- missi fideliter custodire, et in usus Ecclesiee, fratrum, pau- perum, et peregrinorum dis- tribuere? Resp. Volo. Vis sanctse matri Ecclesise Romanee, ac sanctissimo Do- mino nostro N. summo Pon- tifici, ejusque successoribus fidem, subjectionem, obedien- tiam, et reverentiam devote et fideliter per omnia perpetuo exhibere. Resp. Volo. [^If the elect abbot is non-exempt {i.e. not freed by Apos- tolic authority from subjection to any other superior but the Pope), then in addition to all the aforesaid sponsions, another is joined, in which he vows] Always devoutly and faithfully to render faith, subjection, obedience, and reverence to the holy Church of N. and the patriarch of the same, or arch- bishop, or bishop, and his successors,” to whom the abbot is subject. [Where the only difference, it will be observed, be- tween this sponsion and that which precedes it, is, that the phrase. Per omnia is omitted. — This with the oath of allegi- ance is the peculiar distinction of the Pope.] Then follows the mass, celebrated by the Pontiff and the elect, each apart. [^As before in the consecration of a bishop. After the Gradual, are said the seven penitential Psalms, the Litany, and two prefatory Collects. Then comes the Freface, in which the Pontiff says :] O holy Lord, almighty Domine sancte. Pater omni- Father, eternal God, pour out potens, aeterne Deus, afflu- through our prayers, on this entem Spiritum tuse bene-f thy servant, the abundant dictionis super hunc famulum F 2 78 KOMISH RITES. spirit of thy bene -}- diction : Here the Pontiff lays both his hands stretched out, but with- out disjoining his fingers, on the head of the elect, saying : — That he who, being chosen by thee, is this day made an Abbot by the imposition of our hand, may continue worthy of thy sanctifi -j- cation ; and never after be separated from thy grace as unworthy. Here the Pontiff removes his hands from the head of the elect, and again holding them stretched out before his breast, proceeds: [^With the Preface, which is an affectedly wordy prayer for the bestowment of the ascetic virtues. It ends thus]. That so serving thee, O Lord, through thy bounty, with a clean heart, blamelessly in all thy commandments, he may come with multiplied usury to the prize of the vocation from on high, and with the hundred-fold fruit, and the crown of righteous- ness, to thy rewards of heavenly treasures. Through, &c. [^I'hen follow three prayers, the third of which is very long and wordy, of which the following extract will suffice.] Hear, O Lord, our prayers, Exaudi Domini, preces nos- which we pour forth in the tras, quas in conspectu tuse tuum nobis orantibus,propitius infunde. Hie Pontifex im- ponit ambas manus extensas, digitis non disjunctis, super caput Electi, et eas sic tenet, dicens : — Ut qui per nostrse manus irnpositionem hodie Abbas constituitur, sancti-j- ficatione tua dignus, a te electus permaneat ; et num- quam postmodum a tua gratia separetur indignus. Hie Pon- tifex amovet manus de capite Electi, ac eas ante pectus extensas tenens, dicit : sight of thy majesty over this thy servant, who, instead of thy name {i.e. instead of thyself) is appointed to the governance of thy sheep ; that through the intervention of the blessed N. (i.e. the patron saint, of the order) thou vouchsafe to regard him, and hal -f low him. Direct, O Lord, his steps,"^ majestatis super hunc famu- lum tuum fundimus, qui vice tui nominis ad gubernationem ovium tuarum statuitur ; ut respicere, et interveniente beato N. bene + dicere digneris. into the ways of peace and righteousness, and bestow on him the gifts of thy virtues, justice, temperance, fortitude, prudence, charity, sobriety. * This extract is given merely as a specimen of the wordiness of these forms. THE PONTIFICAL. 79 patience, long-suffering, invincible constancy, faith unfeigned, hope unshaken, a devout mind, perfect humility, a right understanding, benignity, modesty, unanimity, peace, concord, chastity, abstinence, vigilance, discretion, uprightness, know- ledge, piety, counsel, and inviolate perseverance in all good actions. After this prayer the Pontiff sits down, having put on his mitre, and delivers the rule to him (the Abbot), who touches it with both hands and receives it,^ the Pontiff saying : Receive thou the rule de- livered by the holy Fathers for governing and guarding the flock entrusted to thee by God, so far as God himself shall strengthen thee, and hu- man frailty permit. Take thou the paternal oversight of the Lord’s flock, and the care of their souls : and walking by the precepts of the divine law, be to the same a leader unto the pastures of the heavenly inheritance, through the help of our Lord Jesus Christ, who with the Father, &c. R. Amen. Accipe regulam a sanctis patribus traditam ad regendum custodiendendumque gregem tibi a Deo creditum, quantum Deus ipse te confortaverit, et fragilitas humana permiserit. Accipe gregis Dominici pater- nam providentiam, et anima- rum procurationem, et per di- vinse legis incedendo praecepta, sis ei dux ad coelestishereditatis pascua, adjuvante Domino nostro Jesu Christo, qui cum Patre, &c. R. x\men. [aNext, (as in the office for consecrating a bishop) the Pontiff blesses successively the pastoral staff and ring, and delivers them ; and after the communion, he blesses the mitre, if the elect be a mitred abbot, and the gbves, and puts them on ; all which are done with the same rites and forms, as in the office for bishops.] After which he places the abbot in the seat of his predecessor, or, if the benediction does not take place in the monastery, on the faldstool, and delivers the pastoral staff into his left hand, saying : Receive thou full and free Accipe plenam, et liberam power to rule this monastery potestatem regendi hoc monas- and its congregation, and all terium, et congregationem things which are known to ejus, et omnia quse ad illius pertain to the governance of regimen interius et exteriiis,. * Pontifex dat ei, ambabus manibus tangenti et recepienti, regulam. 80 EOMISH KITES. the same, inwardly and out- spiritualiter et temporaliter wardly, spiritually and tempo- pertinere noscuntur. rally. [^After which is the Te Deum laudamus, as before ; the going through the church giving benediction to all ; and so on.] The Benediction of an Abbess, — De Benedictione Abbatissce, p. 177. [As this office is in many of its parts the same as the pre- ceding, and in others, similar to that which follows it, a few extracts will suffice.] Kneeling before the Pontiff, and accompanied by two senior matrons, she swears before him the following oath, of due allegiance to the Prelate, her ordinary: — I, N. about to be ordained Abbess of the Monastery of N, do promise in the presence of God, and his saints, and this solemn congregation of Sisters, fidelity and meet sub- jection, obedience, and reve- rence to my mother, theChurch of N. and to thee N. my Lord, Patriarch (or Archbishop, or Bishop) of the said Church, and thy successors, according to the institutes of the sacred Canons, and as the inviolable authority of the Roman Pon- tiff enjoins. So help me God, and these the holy Gospels of God. Ego N. Monasterii N. ordi- nanda Abbatissa, promitto co- ram Deo, et sanctis ejus, et hac solemn! sororum congre- gatione, fidelitatem, dignam- que subjectionem, obedientiam, et reverentiam, matri Ecclesiae N. tibique N. Domino meo, ejusdem Ecclesise Patriarch se, (vel Archiepiscopo, aut Epis- copo), et successoribus tuis, secundum sacrorum Canonum instituta, et prout prsecipit inviolabilis auctoritas Ponti- ficum Romanorum. Sic me Deus adjuvet, et hsec sancta Dei Evangelia. [a After the Litany, the same two prayers are used as in the consecration of an Abbot. Then follows the same Preface, wherein the Pontiff at the words, Pour forth, through our prayers,’^ gives her the same imposition of both his hands upon her head^ and again removes his hands at the same words, as in the case of the Abbot. So again he delivers to the Abbess the rule of the order into THE PONTIFICAL. 81 her hands, saying : Take thou the rule, &c. as before, to the Abbot.] Then, if she had not received the veil before, he blesses the veil, and puts it over the Abbess’s head, saying : — Receive thou the sacred veil, Accipe velamen sacrum, quo whereby thou mayest be known cognoscaris mundum contemp- to have contemned the world, and truly, and humbly, with the whole endeavour of thy heart, subjected thyself as a wife to J esus Christ for ever ; who defend thee from all evil, and bring thee to life eternal. R. Amen. After the Post-communion, the Pontiff inthrones (inthroni- zat) her in the seat of her predecessor, saying : — “ Take thou full and free power to rule,” &c. as above, to the Abbot. sisse, et te Christo Jesu vera- citer humiliterque, toto cordis annisu, sponsam perpetualiter subdidisse, qui te ab omni malo defend at, et ad vitam perducat seternam. R. Amen. The Benediction and Consecration of Virgins. — Be Benedictione et Consecratione Virginum, p. 194. [Gen. Rub.] In the evening of the day before the benediction, or even in the morning before the Pontiff vests himself for the mass, the Virgins are presented to him in a convenient place ; when he questions each one individually about her age, and purposed vow, namely, whether she has completed her five-and-twentieth year ; whether she have the desire and the purpose of keeping her virginity ; and moreover, he diligently inquires of each one apart by herself,* concerning her life and conscience, and her carnat integrity. On the altar, at the Epistle side, are placed for the virgins, vestments, veils, rings, and necklaces, or crowns, to be blessed (benedicendae), and to be delivered (tradendae) to the virgins at the proper time. * Insuper seorsurn cum qualibet (diligenter inquirit) de vita et con- scientia, et carnis integritate. This last phrase, the translator thinks, ought to be left in the disguise of its latinity. This whole office is an obscene and polluting service ; and its effects on the female mind will be abundantly seen in subsequent parts of this book. 82 ROMISH RITES. Senior matrons or relatives are appointed as brides-maids (paraiiymphse), who are to accompany and go before the vir- gins, set them in their place, and conduct them to the Pontiff. Moreover, in the church is erected a pavilion, in which, at the proper time, the virgins are to clothe themselves in the hallowed vestments. All which being done, the Pontiff, at the fit time, begins mass, &c. At the last verse of the Gradual, the virgins ac- companied by their bride-maids (paranymphis) , &c. come forth to the Church in their ordinary monastic dress; to whom the Archpresbyter chants the Antiphon : — Ye wise virgins, make ready Prudentes virgines, aptate your lamps ; behold the bride- vestras lampades : ecce spon- groom cometh, go ye forth to sus venit, exite obviam ei. meet him. The virgins, hearing his voice, light their wax tapers, and advancing, two and two, are presented, on their knees, before the Pontiff by the Archpresbyter, who says : Most reverend father, holy mother, the Catholic Church demands that you vouchsafe to hallow and consecrate these present virgins, and espouse them to our Lord Jesus Christ, the Son of the most high God. Reverendissime pater, pos- tulat sancta mater Ecclesia Catholica, ut has prsesentes virgines dignemini benedicere, et consecrare, ac Domino nos- tro Jesu Christo summi Dei filio desponsare. Pontiff. — Dost thou know them to be worthy ? &c. Then [^after the usual answer] The Pontiff, still in mitre, says to those standing around : The Lord God, and our Lord Auxiliante Domino Deo, et Jesus Christ helping, we elect Salvatore nostro Jesu Christo, these virgins now before us, eligimus has prsesentes virgines to bless them, and consecrate benedicere, et consecrare, ac and betroth them to our Lord Domino nostro Jesu Christo, Jesus Christ, the Son of the summi Dei filio desponsare. most high God. Then the Pontiff calls the virgins in chant, saying: Venite. They answer, in chant, saying : Et nunc sequhnur. And rising, they advance as far as the entrance of the choir, but however kneel outside. Again, the Pontiff chants in louder strain, Venite. They answer, Et nunc sequimur in toto THE PONTIFICAL. 83 corde ; and rising, they proceed to the centre of the choir, and there kneel. Then the Pontiff, the third time, in a louder tone still : Come, my daughters, hear Venite filiae, audite me, me, I will teach you the fear timorem Domini docebo vos. of the Lord. Rising, they answer, chanting : And now^ we follow with the whole heart, w6 fear thee, we seek to see thy face ; O Lord, confound us not, but do unto us according to thy loving kindness, and according to the multitude of thy mercy. Et nunc sequimur in toto corde, timemus te, et quseri- mus faciem tuam videre. Do- mine, ne confundas nos, sed fac nobis juxta mansuetudi- nem tuam, et secundum mul- titudinem miserecordiae tuse. And so chanting, they come nearer, and ascend into the Presbytery, where they all kneel before the Pontiff, and lowly bend their heads, even quite to the ground. Anon, each one successively raising her head a little chants : Accept me, O Lord, accord- Suscipe me, Domine, secun- ing to thy word ; that my ini- dum eloquium tuum ; ut non quity have no dominion over dominetur mei omnis injustitia. me. This having been said by each one, they all rise, and are arranged by the matrons in a circle round the Pontiff, who interrogates them publicly concerning their proposed vow, saying : Will you persevere in your Vultis in sanctse virgini- purpose of holy virginity ? — tatis proposito perseverare ? — Answer. We will. Resp. Yolumus. Then each one, kneeling before the Pontiff successively, and putting both her hands joined between both his hands, he says : Wilt thon promise ever to Promittis te virginitatem keep thy virginity ? — Answer, perpetuo servare ? — Resp. I will. Promitto. The Pontiff. Thanks be to Pont. Deo Gratias. God. Each kisses his hand, rises, and returns to her place. This being done to all, then he says to all : 84 ROMISH RITES. Will ye be hallowed, and consecrated, and espoused to our Lord Jesus Christ, the Son of the most high God? — Ans- We will. Vultis benedici, et conse- crari, ac Domino nostro Jesu Christo, summi Dei Filio des- ponsari? Resp. Volumus. [^Next the Litany is chanted, as in other ordinations, with the introduction of the thrice-repeated additions.] The Litany ended, they all rise, and the Veni Creator Spi- ritus, &c. is chanted. After which the virgins withdraw to their pavilion ; and the Pontiff, standing before the altar, puts off his mitre, and hallows the vestments of the virgins [^using three long and energetic Collects, with crossings, from which the following extract from the third will be enough.] Almighty God — vouchsafe to hal + low and sancti + fy these (vestments), and grant, O most merciful Father, that to thy aforesaid handmaids these vestments be a protection of salvation, these the badge of religion, these the beginning of holiness, these a strong defence against all the weapons of the enemy ; that, their continence perse- vering, they be enriched with the abundance of an hundred- fold repayment, thro ugh Christ our Lord. R. Amen. eas bene -j- dicere et sancti -f ficare digneris : ac prsesta clementissime Pater, ut supradictis famulabus tuis sint hae vestes salutis pro- tectio, hae cognitio religionis, hse initium sanctitatis, hse contra omnia tela inimici ro- busta defensio ; ut centessimi muneris opulentia, perseve- rante continentia, ditentur. Per Christum Dominum nos- trum. R. Amen. Then, after he has sprinkled them with holy water, [a thing that is never omitted in these blessed hallowings and sanctifi- cations !] they are carried to the pavilion ; where the virgins, having stripped themselves of their daily garments, put on the blessed ones (induunt benedictas). But the Pontiff, still standing, hallows the veils of the virgins, saying : We suppliantly beseech thee, O Lord, that upon these veils that are to be put over the heads of thy handmaids, thy gracious bene -f- diction may descend ; and that these Suppliciter te, Domine, ro- gamus, ut super has vestes ancillarum tuarum capitibus imponendas bene dictio tua benigna descendat ; et sint h