YALE UNIVERSITY
LIBRARY

LITURGIES AND OFFICES OF THE
CHURCH.

Fold out

LITURGIES AND OFFICES OF
THE CHURCH
FOB THE USE OF ENGLISH BEADEBS,
IN ILLUSTRATION OF
Cfje IBoofe of Common Jpraper.
WITH A CATALOGUE OF THE REMAINS OF THE LIBRARY
OF
AKCHBISHOP CEANMER.

BY
EDWARD BURBIDGE, M.A.,
SECTOR OF BACKWEIX, SOMERSET.

NEW YOEK:
THOMAS WHITTAKBR,
2 & 3, BIBLE HOUSE.
1886.

PREFACE.
AN attempt is made in the following pages to simplify
the study of the original sources of the Church
Services, by setting forth in an English translation the
earliest forms of Christian worship, both of the Eastern
and Western Church, by pointing out how these were
developed in mediaeval Service Books, and by tracing the
return to primitive models in the revisions of the sixteenth
century. Notwithstanding that many books have been written,
both in former and modern times, upon the Rites of the
Church, and the history and contents of the Book of
Common Prayer, English students have found a difficulty
in gaining such a knowledge of the ancient Liturgies and
Offices as would enable them to compare the English
Services with those from which they were derived. For
an acquaintance with the original forms of separate
prayers gives no true idea of the Service to which they
belonged. The Service itself must be studied as a whole
before its character can be understood. And here has
been the difficulty. For to do this, it has been necessary
to investigate many books, not only difficult of access,
but extremely puzzling to anyone not accustomed to use
them; and the result has been that Liturgy, Canon,

vi Preface.
Sacramentary, Missal, and Breviary have been names,
rather than realities, to all but the few who have taken up
Liturgies as their special study.
It has been also thought that the study of the gradual
development of acts of Christian worship, if it could be
brought within the reach of English students in general,
would raise the estimate of the devotional value of the
English Services. For it is well known that the omission
from the Book of Common Prayer of various devotions
and ceremonies which belonged to the Mediaeval Services
is viewed with regret by many. And the conviction
that some of these belong to the very essence of Christian
worship has led to results which are much deplored.
But the importance of practices and modes of thought
which are sometimes spoken of as Catholic assumes very
different proportions, if it is discovered that they had
their origin, not in ancient, but in mediasval times, and
that they have been local, not universal, and changing
instead of being fixed.
It appears to the author that the common practice of
regarding the forms which were in use in England at the
beginning of the sixteenth century, as if they were the
original sources of the Prayer Book, is fruitful in mis
chief. For in this way the origin of the English Services
is traced to a collection of devotions more deeply affected
by mediaeval developments of ritual and doctrine than
those of any other country. He has endeavoured, there
fore, to open the way for pushing the investigation
farther back, and studying the originals upon which the
Mediaeval Offices were constructed ; so that the succes
sive changes by means of which they reached the form
familiar to our reformers may be clearly seen, and the

Preface. vii
true and original sources of our Services may be discovered
as near as possible to their rise in Apostolic times.
Accordingly the Eastern form of Liturgy has been
traced up from the first century, by the help of such hints
as may be gathered out of the recently discovered " Doc
trine of the Twelve Apostles," and other ancient writings,
to the earliest type of Service — the so-called Clementine
Liturgy of the Apostolical Constitutions — which is set
forth with illustrations from the Catechetical Lectures of
S. Cyril, delivered a.d. 347. To this is added an English
translation of the Liturgy in most common use at the
present day in the Greek Church, viz., the Liturgy of
S. Chrysostom. The translation is made from a copy
belonging to the eleventh century, by means of which
some of the more modern additions can be detected.
And this is illustrated by a Latin version, which is of
special interest to English Churchmen, having been made
for Fisher, Bishop of Rochester, by his friend Erasmus,
in the days when Greek was known only to a few, and
having served, in all probability, as the means of intro
ducing the Eastern Service, if not to Archbishop Cranmer,
at least to his fellow reformers.
Similarly, the Western or Roman Liturgy has been set
out, as far as the existing uncertainty will allow, accord
ing to the form in which it was used about the time of
Pope Gregory the Great, at the end of the sixth century.
By this means the ancient prayer, which is known by the
name of " the Canon," is discovered standing free from
the mediaeval rubrics which afterwards accompanied it;
and English readers are enabled to study its original
meaning from a devotional, instead of a merely ritualistic,
point of view. This ancient example of the Western

viii Preface.
Liturgy is followed by the Mediaeval Service of the'
" Mass," according to the rites used in England, under
the fullest development of the Use of Sarum; and by a com
parison of the^ two Services, the difference between prac
tices and doctrines which may be rightly called " Catho
lic," and those which are strictly speaking " mediaeval,"
can be clearly discovered.
For the purpose of tracing out the manner in which our
English Services were compiled, extracts are given from
other services and documents, which seem to have served
as guides to our Reformers in their work of revision,
Amongst these are included specimens of the writings of
Dionysius, the (so-called) Areopagite ; Archbishop Her
man's suggestions, published in Latin in 1535, and in
English in 1547; the Mozarabic Missal, which was
rescued from oblivion by Cardinal Ximenes, and published
to the world in 1500 ; and Cardinal Quignon's Reformed
Breviary, which was published in 1535. This has led to a
more careful consideration of theinfluence of the Protestant
divines upon the second revision of the Book of Common
Prayer in 1552 ; and it will be observed that the conclu
sion has been formed that the traces of this influence are
less important than is commonly supposed. It is sug
gested that the likeness, which has been often observed to
exist, between our English Communion Service and the
ancient Gallican Liturgy may point to an influence of the
opposite kind, and be accepted as a sign that Archbishop
Cranmer and his fellow commissioners acted diplomati
cally in adopting a form of service which accorded with a
primitive model, whilst it satisfied the intense desire for
change, and the demand for a Communion Service
formed upon Scriptural lines, which then prevailed. And

Preface.

IX

attention is called to a treatise upon the Spanish form of
Gallican Liturgy belonging to the seventh century, which
became well known to English divines, through an edition
published in 1534, and which may have helped in pro
ducing the hitherto unexplained resemblance between
these Liturgies.
The work of tracing out the original forms of Chris
tian Services is like the recovering of antiquities buried
beneath successive layers of ruins which are themselves
ancient. For the effect of mediaeval additions has been
not only to conceal the original simplicity of these Ser
vices, but also to lead to the supposition that the modes
of thought which have been thus expressed are presented
to us with all the authority of antiquity. And when the
accumulations are stripped away, and the true founda
tions are discovered, the result is like a new revelation.
The closest agreement is found to exist between the
original forms of Christian worship and the teaching of
Holy Scripture ; and the catholicity of our English devo
tional system is established by its resemblance to primi
tive models.
The author has no intention of representing the
English Services as if they were perfect, or as if they
were so sacred that to criticize them is a crime, and to
examine into their origin is an act of disloyalty. But
he desires to treat them as set forth with the authority of
the Church for the reverent use of English Churchmen ;
and he would discourage the habit of thoughtlessly
adopting accusations against them, without considering
whether they are reasonable or not ; for many of the
modern objections are as frivolous as those made in the
days of Hooker. He has therefore endeavoured to help

x Preface.
the reader to form an opinion for himself respecting such
charges, as the occasion may arise, by means of the
materials which have been gathered in the notes; and
he believes that the conclusion will follow, that whilst it
is abundantly evident that our reformers were not free
from human infirmities, yet the more their work is
examined, the more clearly it appears that they were
directed by the good Providence of God in such a way
that our English forms of worship are " agreeable to the
Word of God, and the primitive Church."
It is well known that Archbishop Cranmer took the
leading part in the revision of the English Services ; and
there is no doubt that he must have been greatly
influenced in this work by the books which were before
the world at that time. It follows, therefore, that ir^
investigating this subject the attention of students is
necessarily directed to such books as can be proved to
have been within reach of the archbishop. In the course
of the present work the author, having been thus led to
search for books upon the services of the Church printed
previously to 1549, was induced to inquire for copies of
them containing the autograph of Cranmer ; and it has
been his good fortune to meet with unexpected evidence
respecting the studies of Archbishop Cranmer, by means
of the recovery of a large portion of his library. Strype
(" Memorials of Cranmer," vol. i., p. 630) bears testimony
both to the learning of the archbishop, and also to the
extensive character of his library ; and the subsequent
history of his books has been well known to librarians.
At the time of the archbishop's death the greater part of
them fell into the hands of Henry Fitz-Alan Earl of
Arundel, from whom they passed into the keeping of his

Preface. xi
son-in-law, Lord Lumley, a great collector of books, and
tutor to Prince Henry, eldest son of James I. ; and since
both of these noblemen, as well as the archbishop himself,
diligently inserted their signatures, most of the Cranmer
books contain one or both of their names, in addition to
" Thomas Cantuarien." on the title-page. At the death
of Lord Lumley his library was acquired by Prince
Henry, and the Cranmer books passed into the royal
collection, which was begun by Henry VIII., and was at
last given to the nation by George II. as the foundation
of the library of the British Museum. The Cranmer
books are consequently found in many bindings. A few
are still in the original covers ; some were bound either
by Cranmer himself or Lord Lumley, with mitres on the
backs ; others in Prince Henry's binding, with his arms
on the covers ; but the greater number have been re
bound in modern days with alternate Tudor rose and mitre
on the backs, or, still more recently, with T. C. stamped
below ; and the effect of re-binding is shown in many cases
by the mutilation or complete cutting away of Cranmer's
autograph. The archbishop's library thus formed one of the rills
from which the sources of our great national library were
derived. But a large number of his books were scattered
throughout England. This may be explained in various
ways. It is probable that some were in the hands of
friends at the time of Cranmer's death. It is known
also that Lord Lumley gave a considerable number of
his books, evidently for the most part duplicates, to the
Bodleian Library at Oxford, and the University Library at
Cambridge; and amongst these are several which bear
Cranmer's autograph. Other gifts were probably made

xii Preface.
in a similar way to the archiepiscopal library at Lambeth;
and to other collections. And Cranmer books have been
dispersed more recently from time to time amongst the
duplicates sold by the British Museum.
But whilst the general history of Cranmer's library has
been well known, it does not appear that much attention
has been hitherto given to his books as evidences of the
works which were actually in the hands of our reformers,
and which, consequently, may be supposed to have guided,
them in their revision of the Services. Dean Hook led
the way in this inquiry, by mentioning the existence of
Archbishop Cranmer's copy of Herman's " Simplex ac
pia Deliberatio " (" Lives of the Archbishops," vol. vii.,'
p. 289). And it has been generally accepted as un
doubted that the archbishop made use of Cardinal
Quignon's reformed Breviary, though no reference to it
has been found in his works. But it has been now dis
covered that more than three hundred volumes are in
existence with the autograph " Thomas Cantuarien."
upon the title-page. Consequently it becomes evident
that the subject opens out into wide dimensions, and
that conclusions of no little importance may follow its
investigation. For instance, when the archbishop's copies of the texts
of such works as Eusebius' Ecclesiastical History, and
Epiphanius adversus Haereses, are found to be carefully
annotated in his own handwriting, no doubt remains as
to his familiarity with Greek. And in a similar manner
his Hebrew studies can be traced, from his first books of
Elementary Grammar, to his own Latin version of the
Psalms and other parts of Scripture interleaved in his
Hebrew Bible.

Preface. xiii
It has been thought, therefore, that a catalogue of the
remains of this once famous library will not only be in
teresting to the general reader, but may open the way
for more careful study of the literary history of the Refor
mation period.'
In these days of little leisure it is nothing less than
astonishing to find how wide was the range of Cranmer's
Biblical studies. The diligence with which he collected
the works not only of the "Doctors" of scholastic theo
logy, but of their commentators also, proves that at
some period of his life he must have deeply imbibed the
learning of " The Sentences." Next the texts of Holy
Scripture itself engaged his time ; and one splendid
edition after another was acquired to enable him to
investigate them thoroughly. Then the more modern
ideas respecting the spiritual teaching of the New Testa
ment, contained in the works of Erasmus and Melanc-
thon, were brought within his reach.
His library of Patristic Theology was equally complete,
including the whole range of the " Fathers ;" and the
various copies, in manuscript and in print, which he
possessed of the works of the same author, prove his
anxiety to obtain them in the best edition.
Above all, his MS. collections of extracts from Scrip
ture, Councils, Fathers, and theologians, testify to his
diligence as a student, and to the thoroughness with
which he entered into all the questions of the day.
It is reasonable to suppose that there are still very
many of Cranmer's books which have hitherto escaped
discovery, but which may be brought into the light
when attention has been called to their importance.
Notably, such books as the " Greek Text of the Liturgy

xiv Preface.
of S. Chrysostom," from which the archbishop appears
to make extracts, according to his own running trans
lation in Latin; Quignon's Breviary; Isidore's De
Officiis Ecclesiasticis ; Ximenes' Mozarabic Missal.
But a singularly clear answer to the supposition not
unfrequently entertained, that he was not well informed
about liturgical order and ritual propriety, may be given
by putting into the hands of his critics his copy of
" Gemma Animas," or " Directorium Sacerdotum secun
dum usum Sarum," or Erasmus's version of " The
Liturgy of S. Chrysostom;" and by offering them a
choice of his editions of Durandus' " Rationale Divi-
norum Officiorum."
The number of books which have appeared of late
years in connection with liturgical studies is so great,
that it is difficult for the author to express his acknow
ledgments fully ; but he has endeavoured in every case,
where information has not been due to independent
study, to refer in the notes to the works from which it
has been derived.
Quotations which may be found in Bingham's "An
tiquities," or in works easy of access, are not as a rule
given in full. But the greatest care has been taken not
only to verify the references, but to give the true sense
of the passages quoted ; and information about the boob
referred to has been added, so as to assist students is
pursuing the study farther.
The author desires to express his hearty thanks both to
those who have allowed him to give extracts from their
works, and to those who have answered his inquiries
about Cranmer's library ; as well as to the many friends

Preface.

XV

whose kind criticisms and advice have aided him in the
completion of this book. His thanks are specially due to
the Rev. Prebendary E. C. S. Gibson, Principal of Wells
Theological College, for repeated assistance in revising
the work; to the Rev. S. S. Lewis, Librarian of Corpus
Christi College, Cambridge, for much valuable informa
tion, as well as for the loan of books ; and to the librarians
of the British Museum for the courtesy with which they
have assisted him in searching for evidence respecting
Archbishop Cranmer's books and MSS.
E. B.
Backwell, August, 1885.

STRYPE'S ACCOUNT OF ARCHBISHOP CRANMER'S
LIBRARY.
" He was a most profound learned man in divinity, as also in civil and
canon laws. As appeared by those many voluminous writings aud common
places, by bim devised or collected out of all the Fathers and Church writ
ings : which Peter Martyr reported he himself saw ; and were indeed
communicated to him by the Archbishop, while he harboured him a1
Lambeth. And there was no book either of the ancient or modern writers,
especially upon the point of the Eucharist, which he had not noted with liis
own hand in the most remarkable places : no councils, canons, decrees of
Popes, which he had not read and well considered. ... So that his library
was the storehouse of ecclesiastical writers of all ages ; and which was open
for the use of learned men. Here old Latimer spent many an hour ; and
fi nind some books so remarkable that once he thought fit to mention one in
u sermon before the king. And when Ascham of Cambridge, a great
student of politer learning and of Greek authors, wanted Gregory Nyssen
in Greek (not the Latin translation of him), and which it seems the Univer
sity could not afford, he earnestly entreated Poynet, his grace's chaplain,
to borrow it in his name and for his use, for some months of the Archbishop,
For in those times it was rare to meet with those Greek Fathers in their
own language and not spoiled by some ill Latin translation. Another of
his books I will mention, because it is now in the possession of a reverend
friend of mine near Canterbury; in which book the Archbishop's name is
yet to be seen, written thus with his own hand, Thomas Cantuariensis ; anil
a remarkable book it is, which we may conclude the Archbishop often
perused, viz., Epistola? et Histcrria Joarmis Hus: printed at Wittember;'
1537." — Memorials of Cranmer, vol. i., p. 630.

CATALOGUE

OF THE REMAINS OF

ARCHBISHOP CRANMER'S LIBRARY.
Vohmes not otherwise deseribed are in the British Museum.
LIST OF MSS.1
Patristic.

Ambrose. De Fide, lib. ix.
6 C. iii.
 Expositio super Lucain,
lib. x. 6 E. ii. 1.
 Hexsemeron. 6 A. ix. 1.
Athanasius. De Trmitate, &c.
6 B. xiii. 2.
Augustine. Confessiones, lib.
xiii. 5 B. xiv.
 De abusivis. 6 B. xiii. 2.
 De civitate Dei, lib. xxii.
5 D. vii.
 Epistolse. 5 D. vi.
 Excerpta de anima. 6 A. ix. 3.
 Expositio in Psalmos. 3
vols. 5 D. iii-v.
Basil the Great. Admonitio ad
filium spiritualem. 8 F. v. 5.

Basil the Great. Oratio. 10 B. ix. 7.
Caesarius Arelatensis et Ephraen
Syrus. Ammonitiones de tri-
bus generibus Elemosynarum. 8 F. v. 6.
Ephraen Syrus. De judicio,
Resurrectione, &c, lib. vi.
8 F. v. 4.
Gregory the Great. Homilise
xxii. in Ezekiel. 6 B. i.
Jerome. Commentarius in Psal
mos 100 priores. 2 vols.
2 E. xiii, xiv.
 Epistolse, cxxiii. 6 C. xi.
 Explanatio in Jeremias pro-
phetiam, lib. vi. 3 B. xvi.
Isidorus Hispalensis. Rhetorica.
10 B. ix. 3.

1 With a few exceptions these belong to the Collection of Royal MSS. in
the British Museum. b

XV111

Archbishop Cranmer's Library.

Biblical.

Chaldee Paraphrase. Joshua, cap.
i-vi., Latine. 3 B. xviii.
Concordantise materiarum
Biblise. 5 C. iii. 3.
Four Gospels in Anglo-Saxon. 1 A. xiv.
Eeductorium morale Biblise Petri
Berchorii. 3 D. iii.
Translatiomim prsecipuarum Ve-
teris Testamenti collatio ; viz.
Heb., Chald., Grsec. et Lat.,
Pauli Fagii [Bucklein] . Gene
sis — Exod. ii., in print ; con
tinued in MS. to end of Exodus
by Matt. Negelin. Addit. 18987.
Bede. Expositio in Cantica
Canticorum. 6 A. ix. 4.

Cassiodorus, M. Aur. Expo
sitio in Psalmos. 2 F. v.
Petrus Comestor. Commen-
tarius in S. Pauli Epistolas. 2 C. ii.
 Expositiones in Vet. et
Nov. Testamenti. 7 F. iii,
 Historia Scholastica in Vet.
et Nov. Testamentum. 7 F. iii.
Petrus Pictavensis. Allegorise
S. Scripturse. 2 D. xii.
Radulphus Flaviacensis. Com
ment, in Leviticum, lib. xx.
2 F. iii.
Rhabanus Maurus. Expositio in
Matthseum, lib. viii. 4 B. ix.

Theological.

Anselm. Cur Deus Homo, &c.
5 E. xxi. 4-12.
 Homilia. 6 E. ii. 2.
Aquinas, Thomas. Compendium
Theologise. 5 C. iii. 8.
Bede. De Tabernaculo, lib. iii.
5 F. vi. 1.
 De Trinitate. 5 F. vi. 2.
Bernard. Sermones xxxii., in
Cantica Canticorum. 5 C. iii. 24.
 Sermones lxxxvi. 6 C. ix.

Cassiodorus, M. Aur. De Anima.
6 A. ix. 2.
Franciscus Clusinus Episc. De

quarta parte bonorum monas-
teriis douatorum Episcopi esse.
10 B. ix. 16.
Homilia in Exodus, xvii. 6 E. ii. 5.
Jacob de Voragine. Sermones
quadragesimales. 8 D. xi.
Innocentius Papa III. De con-
temptu mundi. 5 E. xxi. 3.
Johannes Calderinus. De eccle-
siastico interdieto. 10 B. ix. 15.
Matthseus de Cracovia. Tract.
ad sciendum quando peccatum •
sit mortale. i0 B. ix. 14.

List of Manuscripts.

XIX

Petrus Remensis. Sermones. 7 D. vii.
Prosper. Liber sententiarum ex
operibus Augustini. 5 C. iii. 6.

Sermo (dicitur) S. Edmundi. 5 C. iii. 23.

Liturgical and Devotional.

Amalarius. De concordia Offi-
ciorum. 6 E. ii. 4.
Anselm. Meditatio. 5 C. iii. 16.
Bonaventura. Meditationes de
Passione Christi. 5 C. iii. 13.
 Meditatio de miseria
animse. 5 C. iii. 19.
Borough, Johannes. Pupilla
oculi. 7 B. x.
 (Another copy.) 7 E. v.
De observationibus Romanse Ec-
clesise. 6 E. ii. 4.
Excerpta varia. 12 E. xxi.
Gemma animse. (Honorii Augus-
todunensis.) 6 E. ii. 3.
Horologium divinse sapientise.
Excerpta. 5 C. iii. 14.
Hymnus ad Christum. 5 E. xxi. 2.
Johannes Peckham, Archiepisc.

Cantuar. Officium divinse
Trinitatis. 10 B. ix. 5.
Laurentius Ratholdus Hunga-
rensis. Visitatio Purgatorii
S. Patricii. 10 B. ix. 2.
Oratio ad Christum. 5 E. xxi. 1.
Pharetra, lib. iv. 8 E. vi.
Psalter, Canticles, Athanasian
Creed, Collects, interlined with
Anglo-Saxon version. 2 B. v.
Richard Rolle, Heremita de
Hampole. Deincendio amoris.
5 C. iii. 21.
 Forma predicandi. 5 C. iii. 22.
Roger Fretoum. De stauro de-
canatus Cicestrise. 5 C. iii. 17.
Simon de Gandavo, Episc. Sarum.
Meditatio. 5 C. iii. 15.
Tractatus de elemosyna. 5 C. iii. 20.

Various.

Aquinas, Thomas. Commenta-
rius in Ethicam Aristotelis. 9 E. i.
Articuli xii. pro divortio inter
Henr. VIII. et Katherinam. V.esp. B. v.
[The pleadings urged in court.]

Aristotle. Problemata et Pro-
positiones metaphysiese. 5 C. iii. 3, 4.
I Ars versificandi. 10 B. ix. 4.
j Bartholomseus de Saxoferrato.
De Testimoniis. 10 B. ix. 17.

Archbishop Cranmer's Library.

Boethius. Comment, in Conso-
lationem Philosophicam. 5 C. iii. 11.
Chicheley, Archiep. Cantuar. De
ponderibus. 7 B. ix. 2.
Cicero. Rhetorica, lib. ii.
15 A. xxvi.
Dictionarium Juridicum. 10 B. ix. 13.
Formulae testamentorum, prsesen-
tationum, &c, dio. Cantuar.
10 B. ix. 1.
Guarinus Veronensis. De assen-
tatoris et amici differentia. 10 B. ix. 10.
Henricus VI., Rex Anglise. Mira-
culorum liber. 13 C. viii.
Johannes, Alexandrise Patriarch.
Vitse residuum. 8 F. v. 8.
Isocrates. Orationes. 10 B. ix. 9.

Leontius Aretinus. Invectiva
contra hypocritas. 10 B. ix. 10.
Licentia Papas concessa R. An
glise, pro Collegio. 5 C. iii. 18.
Miracula tria. 8 F. v. 1.
Gjjgidius Romanus. De regimine
principum. 5 C. iii. 2,
Plutarch. De ingenuorum edu-
eatione. 10 B. ix. 12.
Robert Grostete, Episc. Lincoln.
Excerpta ex operibus. 5 C. iii. 9, 10.
Silvi, S. Vita. 8 F. v. 7.
Socrates. Tractatus de rnorte
contemnenda. 10 B. ix. 8,
Virgil. Liber I. iEneidos in
linguam Grsecam translatus. 16 C. viii
Xenopkon. Tyrannus. 10 B. ix. 6,

Tlie following MSS. are wholly or in part in Archbishop Cranmer's

Collections from Holy Scripture,
the Councils, and the Fathers,
upon all the Questions of the
day.1 2 vols. 7 B. xi, xii.
Collections from the Canon Law ;
with various articles on the
Sacraments, in Latin and Eng
lish. Lambeth MSS. 1107.

Reformatio Legum Ecclesiasti-
carum. Harleian MSS. 426.
Things touching the Sentence of
Queen Catherine's divorce,
pronounced by Byshop Cran
mer at Dunstable, 1533.
Arundel MSS. 151, fol.342,

1 There is a letter from Archbishop Parker to Sir W. Cecil respecting
these volumes, praying for aid to recover them. — Lansdowne MSS. vi. 70.
Quoted by Strype, Life of Parker, book ii., ch. xv. ; Mem. of Cranmer,
Append, num. xc.

List of Printed Books.

XXI

LIST OF PRINTED BOOKS.
Grammatical.

Rudimenta linguse Hebraicse.
Paganinus. 8vo. Lyons, 1528.
621. d. 10.
Grammatica Hebraica. Sebast.
Munster. 8vo. Basle, 1531.
621. d. 10.
De punctis Hebraicis, cum libro
Tobit, Hebraice. 4to. Basle,
1542. 621. g. 5.
Dictionarium, Grseco Latinum

et Latino Grsecum. By
Curio Valentinus. Fol. Basle,
1519. 623. 1. 6.
Dictionarium Grsecum. By Pha-
vorinus. Fol. Rome, 1523.
624. k. 4.
Vocabularius Nebrissensis. Latin
and French, by Anton. (Elius
de Lebrixa. 4to. Paris, 1500.
625. f. 3.

Patristic.

Cassianus, Johannes. See Theo
logical, Dionysius Carthus.
Chrysostom. Opera, Latine. 5
vols. Fol. Basle, 1539.1
Sidney Sussex Coll., Camb.
 Opera, Latine. 5 vols. Fol.
Basle, 1547.1 1013. h. 3.
Cyprian. Opera, cura Erasmi.
Fol. Basle, 1523. 1013. f. 3.
Cyril of Alexandria. Ad Nesto-
rium. See Theological, Si-
chardus, Antidotum.
Damascenus, Johannes. Opera,
Latine. Fol. Paris, 1512.
Wells Cathedral Library.
Dionysius Areopagita. Opera,
Latine. Fol. Paris, 1515.
Wells Cathedral Library.
Epiphanius. Opera, Grsece.2 Fol.
Basle, 1544. 690. g. 7.
1 Both of these editions contain the Latin Version of the Liturgy by
Erasmus. 2 Cranmer's autograph has been torn off, but the notes are in his hand
writing.

Ambrose. Opera. 3 vols. Fol.
Basle, 1516. 1014. f. 9.
Arnobius. Adversus Gentes. Fol.
Rome, 1542. 469. c. 5.
 Commentarius in Psalmos.
Cura Erasmi. Fol. Basle,
1522. 469. c. 5.
Athanasius. Opera. Accessit
Erasmi Paraclesis. Fol.
Strasbourg, 1522. 1014. e. 3.
Augustine. Opera. 10 vols.
Large fol. Paris, 1532. 475. h. 1.
Basil the Great. Opera, Grsece,
cura Erasmi. Fol. Basle,
1532. 1014. f. 12.
 Opera qusedam, Grsece.
Fol. Venice, 1535. 1014. e. 6.
 Opera, Latine. Fol. Basle,
1540. 1013. f. 10.

xxu

Archbishop Cranmer's Library.

Epiphanius. Opera, Latine. Fol.
Basle, 1543. Camb. Univ. Lib.
 Contra Hsereses, Latine.
Fol. Antw. 1545. 476. f. 7.
Eusebius Pamphilus. Prsepa-
ratio Evangelii, Grsece. Fol.
Paris, 1544. 476. f. 10.
 Historia Ecclesiastica,
Grsece.' Bound with the his
tories of Socrates, Theodoret,
Sozomen, Evagrius. Fol.
Paris, 1544. 483. f. 1.
Gelasius. Adversus Eutychen et
Nestorium. See Theological,
Sichardus, Antidotum.
Gregory Nazianzen. Orationes
novem, Grsece. 8vo. Venice,
1536. Durham Univ. Lib.
 Nyssen. Liber de homine,
Grsece.2 8vo. Venice, 1516.
Durham Univ. Lib.
 the Great. Opera. Fol.
Paris, 1518. 476. g. 3.
 Opera. Fol. Paris,

1533.

Opera.3

1014. h. 5.
2 vols. Fol.
1014. h. 6.
(Under the

Hilary of Poictiers. Opera. Fol.
Basle, 1523. 1009. e. 1.
Jerome. Opera, cura Erasmi.
9 vols. Fol. Basle, 1516.
Lambeth Lib.
 Opera, cura Erasmi. 9
vols. Paris, 1534. 476. g. 10.
Ignatius. Epistolse xi, Latine.
Fol. Paris, 1515.
Wells Cathedral Lib.
Justin Martyr. Admonitorius
Gentium. See Theological,
Sichardus, Antidotum.
Origen. Opera, Latine. 4 vols.
Fol. Paris, 1519. 689. h. 7.
Polycarp. Epistola. Fol. Para,
1515. Wells Cathedral Lib.
Proclus. Adversus Nestorium,
Grsece. See Theological,
Sichardus, Antidotum.
Prosper Aquitanicus. De libera
arbitrio. Ibid.
Tertullian. Opera. Fol. Basle,
1528. Ince Blundell Lib. Southport,
Theophilus. Liber Paschalis. See
Theological, Sichardus, An
tidotum.
Vincentius Lirinensis. Adver
sus profanas novationes. Ibid.

Paris, 1542.
Hermas. Pastor.
title, Liber trium virorum et
trium spiritualium virginum.)
Fol. Paris, 1513.
Bristol Baptist Coll. Lib.
' Numerous notes in Cranmer's handwriting.
2 This book seems to be referred to by Strype (Memor. of Cranmer,
vol. i., p. 630), who mentions that Ascham of Cambridge wrote to borrow
it from Cranmer.
3 Two volumes in one ; no autograph ; T. C. on cover only.

List of Printed Books.

xxm

Scholastic.

Albertus Magnus. In quatuor
libros Sententiarum. 4 vols.
Fol. Basle, 1507. 469. b. 7.
Ales, Alexander de (Doctor
irrefragabilis). Summa Theo-
logica. 4 vols. Fol. Lyons,
1516. 470. c. 1.
Aquinas, Thomas (Doctor ange-
licus). Summa Theologise. 2
vols. Fol. Hagen. 1512.
472. c. 3.
Bonaventura (Doctor seraphi-
cus). In quatuor libros Sen
tentiarum; cum Indie e Alpha-
betico, Johannis Beckenhaub.
2 vols. Fol. Lyons, 1515.
472. d. 5, 6.
Duns Scotus (Doctor subtilis).
In quatuor libros Sententi
arum. 2 vols. Fol. Venice,
1477. 472. d. 1.
 Super quatuor libris Sen
tentiarum. 4 vols. Fol.
Paris, 1513. 472. c. 13.
Ockam, Gulielmus de (Doctor
invincibilis). De Sententiis.
Fol. 1483. Lambeth Lib.
 Opera. Fol. Paris, 1487.
476. a. 1.
Antoninus Florentinus. Summa.
4 vols. Fol. 1485. 473. e. 1.
Arboreus, Johannes. Theoso-
phia, Expositiones in sacras

Scripturas ex sententiis. Fol.
Paris, 1540. Lambeth Lib.
Astensis. Summa.1 Fol. Lyons,
1519. 473. b. 8.
Beckenhaub, Joannes. See Bo
naventura.
Bovillus, Carolus Samarobinius.
Conclusiones.2 Fol. Paris,
1513. 472. c. 16.
Dionysius Cisterciensis. In Sen
tentiis. Fol. Paris, 1500.
Lambeth Lib.
Durandus. In Sententias. Fol.
Paris, 1508. 469. b. 11.
Gabrielis. In Sententias.1 Fol.
Basle, 1512. 470. b. 1.
Gulielmus Altissiodorensis. In
Sententias.1 Fol. Paris, 1500.
472. c. 15.
Labienus. Summa summarum.
4to. Bonn, 1517. 854. h. 8.
Lychetus de Brixia. Comment.
in Duns Scoti opera. Fol.
1517. Lambeth Lib.
Leuchettusde Brixia. Comment.
in lib. sentent. Duns Scoti. Fol.
Milan, 1519. Lambeth Lib.
Major, Joannes. In quatuor
libros sententiarum. Fol. Paris,
1519. Lambeth Lib.
Pelbartus de Themeswar. Au-
reum Rosarium ad libros sen
tentiarum. Fol. Hagen, 1503.
Lambeth Lib.
No autograph ; but T. C. on cover.
Autograph cut off in binding.

xxiv Archbishop Cranmer's Library.

Petrus de Palude. Quartus liber
Sententiarum a Vincentio de
Haerlem recognitus. (Title-
page only.) 4to. Paris, 1514.
Egerton MS. 2603.
Picardus. Thesauri theologorum.
2 vols. 8vo. Paris, 1511.
476. a. 4.
Ricardus Mediavillensis. In

Sententias. 4 vols. Fol. Ve
nice, 1509. 472. d. 3.
Sirectus, Anton. Trombeta. Au-
rese Scoticarum lucubrationes
in Academ. Patavina. Fol.
Venice, 1517. 477. e. 4.
Turrecremata. Questiones.1 Fol,
Davent. 1484. 473. b. 1.
 Summa de Ecclesia. Fol.
Lyons, 1496. 1012. d.

Biblical.

Hebrew Bible, with MS. Latin
Version, for the most part
in Cranmer's handwriting, in
cluding Joshua, Psalms, Pro
verbs, Job, Daniel, Ezra,
Nehemiah. Fol. Soncino,
1488. c. 23. c. 10.
Hebrew Bible. 4to. Venice,
1525. 1942. f. 3.
Biblia Polyglott. Hebrew, Greek,
Chaldee, Latin ; with Hebrew
and Chaldee vocabulary, and
Greek vocabulary. 6 vols. Fol.
Complutum, 1514-1517. 1277. e.
Biblia Latina, cum postillis Car-
din. Hngonis. 6 vols. Fol.
Basle, 1504, 465. g. 2.
 cum glosa ordinaria Nich.
de Lyra. 6 vols. Fol. Basle,
1508. 465. g. 8.
Compendium Sacrarum Seriptu-
rarum,Mamotrecti. 4to. Stras
bourg, 1496. 1010. b. 5.

Concordantise Sacrse Biblise. 4to.
Paris, 1526. 1010. c. 2.
Dictionarium in Sac. Scripturas
Petri Berchorii. Repertorium
morale perutile prsedicatorimis
cum indice Joh. Beckenhaub.
3 vols. Fol. Lyons, 1516.
695. i. 2.
De Translatione Biblise, Petri
Sutor. Fol. Paris, 1525. *
1011. a. 22.
Albinus, Diaconus Anglicus.
Comment, in S. Johan. 8vo.
Strasbourg, 1527. 1016. d. 12.
Aquinas, Thomas. Aurea Catena
in Evang. Fol. Paris, 1532.
1008. f. 5.
  (Another copy.)
Canib. Univ. Lib.
 InEpistolas S. Pauli. Fol.
Paris, 1526. 1009. e. 13.
 Fol. Paris, 1529.
Camb. Univ. Lib.

1 Autograph cut off in binding. Quoted in " Articuli xii. pro divortio,"
see List of MSS.

List of Printed Books.

XXV

Aquinas, Thomas. In Epistolas
S. Pauli. Fol. Paris, 1538.
1009. g. 14.
Arboreus, Johannes. Comment.
in Evangelia. Fol. Paris,
1551. Lambeth Lib.
Broikwus. In Evangelia. Fol.
' Cologne, 1539. 1008. f. 8.
Bruno Carthusianus. Opera. Fol.
Paris, 1524. 1009. e. 3.
Bucer, Martin. Metaphrases
et enarrationes in Epist.
ad Romanos. (Dedicated
to Cranmer.) Fol. Stras
bourg, 1536.
Colfe Grammar School.
Cajetan, Cardinal Thomas de
Vio. Comment, in quinque
Mosaicos libros, cum Aug.
Eugubini cosmopceia. Fol.
Paris, 1539. 1008. e. 12.
 Novum Testamentum cum
Comment. 2 vols. Fol.
Paris, 1532. 1277. d. 1.
Cassia, Simon de. In Evangelia.
Fol. 1533. 1008. f. 6.
Chromatius, Episc. Romanus.
Dissertatio in S. Matt., cap.
v, vi. 8vo. Basle, 1528.
1016. c. 16.
Dionysius Carthusianus, de Leu-
wis. Comment, in Vetus et
Novum Testamentum. 14
vols. Fol. Cologne, 1534-
1540. 1008. e. 1.
Erasmus, Desid. Annotationes
in Novum Testamentum. Fol.
Basle, 1527.Colfe Grammar School.

Erasmus, Desid. Paraphrases in
Novum Testamentum. 2 vols.
Fol. Basle, 1524. 1277. b.
Eucherius. Comment, in sacras
Scripturas. Fol. Basle, 1531.
Lambeth Lib.
Euthymius. Comment, in Psal-
mos. Fol. 1530. Lambeth Lib.
Faber, Isaac. Comment, in
Evangelia. Fol. 1522.
Camb. Univ. Lib.
 Fol. Cologne, 1541.
1008. f. 4.
 Comment, in Epistolas.
Fol. Paris, 1531. 1008. f. 10.
Folengius. Comment, in Psal-
mos. Fol. Basle, 1540.
1008. f. 2.
Gorranus. Comment, in Evan
gelia. Fol. Cologne, 1537.
1008. f. 7.
Hesychius, Presbyter. Com
ment, in Leviticum. Fol.
Basle, 1527. 467. d. 3.
Holkot, Robertus. Comment, in
Sapientise libros. Fol. Hagen.
1494. 1010. f. 9.
Hugo, Cardinal. Expositio
Evangeliorum. Fol. 1508.
Lampeter Coll. Lib.
Kimchi. In decern primos Psal-
mos. Hebraice et Latine.
Fol. Coutances, 1544.
" Camb. Univ. Lib.
Lombardus, Petrus. Comment.
in Epistolas S. Pauli. Fol.
Paris, 1537. 1009. g. 14.

XXVI

Archbishop Cranmer's Library.

Ludolfus Carthusiensis de Saxo-
nise. Comment, in Psalmos.
4to. Paris, 1520. 1013. d. 15.
Major, Joannes, Hadingtonianus.
Expositio in Evangelia. Fol.
Paris, 1529. Lambeth Lib.
Melancthon, Philip. Solomonis
Sententise, cum Annotationi-
bus. 8vo. Hagen. 1525.
Leigh Grammar School.
CEcumenius. Comment, in Evan
gelia, ex operibus Chrysos-
tomi. Fol. Lovan. 1543.
1009. e. 12.
 (Another copy.)
Camb. Univ. Lib.

Primacius Uticensis. Comment.
in Apocalypsin. 8vo. Basle,
1544. 1016. e. 11.
Prosper. Expositiones in Sacras
Scripturas. Fol. Lyons, 1539.
1014. e. 12.
Radulphus Flaviacensis. Com.
ment. in Leviticum. Fol.
Cologne, 1536. 467. d. 3.
Sedulius Scotus. Comment, in
Epistolas S. Pauli. Fol. Basle,
1528. 1009. e. 13.
Titelman. Elucidationes in Psal
mos. Fol. Paris, 1545.
1009. f. 10.

Theological.

Albertus Pius. In Erasmum.
Fol. Paris, 1531. 1012. f. 3.
Alexander Anglus. Destructio
vitiorum. Fol. Paris, 1495.
477. e. 3.
Alvarenus. Homilise in Cantica
Canticorum. 8vo. Paris, 1515.
852. k. 13.
Alphabetum Theologicum, sive
Tropi Veteris et Novi Testa
menti, e Dionysii Areopagitse
operibus collecti. 4to. Hagen.
1531. 469. a. 21.
Angelus de Clavas. Summa An
gelica. Fol. Strasbourg, 1494.
1011. b. 9.
Barbatia, Andreus. De Prses-
tantia Cardinalium. 1518.
Trinity Hall Lib., Camb.

Bernardus. Opera. Fol. Paris
(no date). 475. f. 2.
Clichtoveus. De Conceptione,
Passione et Assumptione S.
Marise Virginis. 4to. Paris,
1513. 1010. b. 6.
Cusa, Nicholas de. Opera. 2
vols. Fol. Paris, 1514.
1012. d. 16.
Dionysius Carthusianus, de Leu-
wis. Minor works, including
Joh. Cassian, de coenobiorum •.;
institutis, &c. Fol. Cologne,
1540. 1008. e. 11.
 Comment, in Dionysii Areo
pagitse libros. Fol. Cologne,
1536. 1014. e. 7,
 De Trinitate. 4 vols.

Fol. Cologne, 1535. 1015. f.l.

List of Printed Books.

xxvu

Dormus Securus. Sermones.
8vo. Lyons, 1495. 852. k. 7.
Driedonius, Johannes. De Ec-
clesiasticis Scripturis, lib. iv.
Fol. Lovan. 1533. Lambeth Lib.
 1 Fol. Lovan. 1543.
Camb. Univ. Lib.
Erasmus, Desiderius. Christiani
Matrimonii institutio. 8vo.
Basle, 1526. 697. b. 7.
¦  Christiani Principis insti
tutio. 4to. Basle, 1519.
526. k. 4.
 Enchiridion. 8vo. Stras
bourg, 1524. 697. b. 9.
 Paraclesis. 8vo. Basle,
1530. 697. b. 9.
Ratio, seu Methodus Theo-

logise. 8vo. Basle, 1520.
697. b. 9.
Faber, Epise. Viennensis. Homi-
lise. 3 vols. Fol. Cologne,
1541. 473. d. 1.
Fredericus Nausea Blanci-eam-
piani. Homilise. Fol. Co
logne, 1532. 692. g. 7.
Galatinus, Petrus. De arcanis
Catholicse Veritatis, ex Tal
mud. Fol. 1518.
Camb. Univ. Lib.
Gerson, Johannes Charlier de.

Opera. 4 vols. Fol. Paris,
1521. 472. f. 3.
Gregory Nazianzen. Carmina.2
4to. Venice, 1504. 481. c. 3.
 De Theologia.3 Fol. Basle,
1523. 586. i. 1.
Haymo, Episc. Halberstallensis .
Homilise. 8vo. Cologne,,
1531. 846. k. 7.
Herolt. Sermones. Fol. Stras
bourg, 1503. 474. e. 11.
Hus, Johannes. De Ecclesia.
4to. 1520. Durham Univ. Lib.
Justinianus, Laurentius, Proto-
patriarch Venet. Opera. Fol.
Paris, 1524. 473. f. 6.
Lanspergius. Postilla. Fol.
Cologne, 1548. Camb. Univ. Lib.
Ludolphus Saxo. Vita Christi.1
Fol. Paris, 1517. 691. h. 9.
Maphseus Vegius. De perse-
verantia Religionis.4 4to.
Hagen. 1531. 469. a. 21.
Michael Hungarensis. Sermones.
8vo. Antwerp, 1487. 851. i. 2.
Pagninus. Isagoga ad sacras
literas. Fol. Lyons, 1536.
689. i. 10.
 ad mysticos sensus S.
Scripturse. Fol. Lyons, 1536.
689. i. 10.

1 Autograph cut off in binding.
2 Autograph apparently torn out, but doubtful.
3 Doubtful ; bound in one volume with other works, the first of which
alone bears the autograph of Cranmer.
4 Autograph cut off, but known by MS. notes.

xxvni

Archbishop Cranmer's Library.

Pighius, Albertus. Hierarchise
ecclesiasticse assertio. Fol.
Cologne. 1538. 1010. f. 22.
Ricardus de S. Victor. Opera.
Fol. Paris, 1518. 472. f. 11.
Rusbrochius, Johannes. Trac
tatus. Fol. Cologne, 1552.
Lambeth Library.
Sichardus, Johannes. Antidotum.
(Tracts by various Fathers
and Theologians.) Fol. Basle,
1528. Bodleian.

Sichardus, Johannes. Antidotum.
(Another copy.) Lambeth Library,;
Speculum, seu Le Mirouer de la.
Redemption humane. 4to.
Lyons, 1493. 1009. f. 17.
Wicelius. Postilla. Fol. Cologne,
1545. 1008. f. 12.
Wiclefus, Johannes. Dialogus,
libri quattuor. (Commonly
called, Trialogus.) 4to. 1525.
Durham Univ. Lib.

Liturgical.

Directorium Sacerdotum, secun
dum Usum Sarum. 8vo. Lon
don, 1501. C. 35. f. 7.
Durandus. Rationale divinorum
officiorum. 4to. Lyons, 1506.
468. a. 13.

Durandus. Rationale divinorum
officiorum. 4to. Lyons. 1508.
468. a. 14.
Herman, Archiepiscopus Colon.
Simplex ac pia Deliberatio.;
Bonn, 1535.
Chichester Cathedral Lib.

Legal.

Brunellus, Johannes. Tractatus
de sponsalibus et matrimo-
niis. 4to. Paris, 1521. 498. b. 2.
Brunus, Conrad. De Legationi-
bus. De Cserimoniis. De
Imaginibus, lib. iii. Fol.
Mayence, 1548. 521. m. 2.
Budseus, Gulielmus. Annota-

tiones in Pandectas. Fol
Paris, 1 530. Camb. Univ. Lib.
Durandus de S. Porciano. De
jurisdictione Ecclesise. 8vo.
Paris, 1506. 476. a. 2.
Gratianus. Decretales, sive Con
cordia discordantium Cano-
num. Fol. Paris, 1528.
Camb. Univ. Lib.

List of Printed Books.

XXIX

Historical.

Annius, Johannes. Antiquitates,
lib. xvii. Fol. Paris, 1512.
588. i. 11.
Chronici varii. 3 vols. Fol.
Berne, 1540. 580. i. 4.
Chronica, a Nauclero. 2 vols.
Fol. Tubingse, 1516. 580.1.2.
Chronicon, a Johanne Sichardo.
(Including Eusebius, Hierony-
mus, Prosper, &c.) Fol. Basle,
1529. 581. i. 3.
Chronicorum Supplementum.
Fol. Basle, 1538. 583. k. 2.
Chronica (in German), a S.
Franck. Fol. Strasbourg,
1531. 580. i. 1.
Dionysius Halicarnassus. Anti
quitates Romanse. Fol. Basle,
1532. Camb. Univ. Lib.
Ecclesiastical Historians. See
Patristic, Eusebius.
Eutropius. Historia Romana.
Fol. Basle, 1532. 588. i. 9.
Floras, Lucius. De gestis Ro-
manorum. Fol. Basle, 1532.
Lambeth Lib.
Hus, Johannes. Epistolse et
Historia. Wittemb. 1537.
Mentioned by Strype, Cran
mer, vol. i., p. 630.
1 Doubtful ; bound in one volume with other works, the first of which
.alone bears the autograph of Cranmer.
2 Autograph cut off in binding.

Justinus Historicus. Epitome
in historias Trogi Pompeii,
Lucii Flori, Sexti Ruffi. Fol.
Paris, 1519. 586. i. 1.
Maximus, C. Valerius. Opera.
Fol. 1513. Camb. Univ. Lib.
Orosius. Historiarum Liber.1
Fol. Paris, 1524. 586. i. 1.
Otto. Rerurn Gestarum aborigine
mundi.2 Fol. Strasbourg,
1515. 592. f. 1.
Polybius. De Bello Punico.1
Fol. Paris, 1512. 586. i. 1.
Rhenanus Selestadiensis. Rerum
Germanicarum, Kb. iii. Fol.
Basle, 1531. Lambeth Lib.
Saxo Grammaticus. Historia,
lib. xvi. Basle, 1534.
Private Library.
Solinus, Julius. Polyhistor. Fol.
Vienne, 1520. 570. g. 7.
Suetonius. Historia, studio
Erasmi. Fol. Basle, 1533.
Camb. Univ. Lib.
Vergil, Polydore. Historia Ang-
lica. (Presentation copy to
Cranmer from the publisher,
J. Bebelius.) Fol. Basle,
1534. Camb. Univ. Lib.

Archbishop Cranmer's Library.

On the Protestant Controversy.

Castro, Alfbnsus de. Adversus
Hsereses. Fol. Cologne, 1539.
474. d. 5.
Clichtoveus. Anti-Lutherus. Fol.
Paris, 1516. 474. d. 8.
Cochlseus, Johannes. Scopa. (In
reply to Apomaxis Calumni-
arum Joh. Cochlsei in Hen-
rieum VHL, by Rich. Mory-
sine.) 8vo. Leipsic, 1538.
Lambeth Lib.
Confutatio Assertionis Luthe-
ranse. Fol. Antwerp, 1523.
474. d. 7.
Eckius, Johannes. Apologia ad
versus Bucerum. 4to. 1542.
Bodleian.
 Contra Lutherum. Fol.
Augsburg, 1530. 474. d. 9.
 Homilise contra Lutherum,
4 vols. Fol. Augsburg, 1533
to 1536. 474. d. 10.
Erasmus, Desiderius. Hyperas-
pistes Diatribse, adversus ser-
vum arbitrium M. Lutheri.
8vo. Antw. 1526. 697. b. 3.

Haner, Johannes. Prophetia
vetus ac nova, de sincera.
cognitione Christi, de que recta
in Ilium fide. 4to. Leipsic,
1534. 479. a. 1.
King Henry VIII. AssertiO'
septem Sacramentorum, adver
sus M. Lutherum. London,
1521. Private Library..J
Perbonus, Hieronymus, Mar-
chionis Oviliarum. Thesaurus
Philosophise, adversus Luthe-I
rum, lib. xxvi. Fol. Milan,,
1533. 1012. e. 1.
Pighius, Albertus. Apologia.)
adversus M. Bucerum. 4to.
Mayence, 1543. 477. a. 3.
Sacrse Csesarese Majestatis de-
claratio. 4to. Bodleian.
Wicelius, Georgius. Confutatio-
Jodochi Koch, cum assertione
bonorum operum. 4to. Leip
sic, 1533. 479. a. 1.
 Syllabus locorum exutroque
testamento de bonis operibust;
4to. Leipsic, 1534. 479. a. 1.

Aristotle. De historia anima-
lium. Fol. Basle, 1534. 520. i. 1.
 Metaphysica. Fol. Paris,
1520. 520. g. 5.
 De generatione : cum com
ment. Themistii. Fol. Venice,
1520. 519. i. 19.

Aristotle. Questiones Johannis
Buridani. Fol. Paris, 1513.
519. i. 11.
 Comment. Joachimi Pe-
rionii, in Aristotelem. 8vo.
Basle, 1540. 520. b. 18..
 Comment. Roberti Lincoln, ¦
Fol. 1501. 520. h. C

List of Printed Books.

XXXI

Aristotle. Questiones Scoti in
Metaphysieam. Fol. Venice,
1491. 520. h. 3.
 Opuscula Petri Tatareti in
Aristotelem. Fol. 1500.
519. g. 16.
Astronomici veteres. Latine.
Fol. Venice, 1493. Bodleian.
Cicero. De Officiis. De Ami-
citia. De Senectute, cura Eras
mi. 4to. Basle, 1528. 525. i. 4.
.  Comment, in Oratorem

Ciceronis. Fol. Venice, 1477.
525, k. 31.
Euclid. Latine. Fol. Paris.
Bodleian.

Herodotus. Grsece. Fol. Basle,
1541. Trin. Coll. Lib., Camb.
Mela, Pomponius. De orbis situ.
Fol. Basle, 1542. 570. g. 7.
Quintilian. Institutiones oratorise.
Fol. Paris, 1516. 836. 1. 7.
Strabo. Geographicorum, lib.
xvii. Fol. Basle, 1523. 569. h. 7.
Theophrastus. De historia plan-
tarum. Fol. Basle, 1534.
520. i. 1.
Thucydides. Grsece. Fol. Basle,
1540. Trin. Coll. Lib., Camb.
Virgil. Opera cum Commen-
tariis. Fol. 1528.
Camb. Univ. Lib.

Medical.

Dioscorides. Opera. Grsece et
Latine. Fol. Cologne, 1529.
Camb. Univ. Lib.
Galen. Opera. Latine. 6 vols.
Fol. Basle, 1542.
Worcester Coll. Lib., Oxford.

Paulus iEgineta. Opera. Grsece.
Fol. Basle, 1538.
Camb. Univ. Lib.

General.

Bartholomseus. De proprietate
rerum. Fol. Harlem. 1485.
Camb. Univ. Lib.
 Fol. Strasbourg, 1505.
525. 1. 10.
Bayfius. De re navali.
Private Library.
bound with another book which alone bears Cranmer's

Alexander ab Alexandria. Opera. !
Fol. Paris, 1532. 630. 1. 2.
Badius Ascensius. Annotationes
doctorum virorum in Gram-
maticos, Oratores, &c. Fol.
Paris, 1511. 631. k. 1.

« l Doubtful
autograph.

xxxn

Archbishop Cranmer's Library.

Bocatius, Johannes. Genealogia
deorum. Fol. Basle, 1532.
696. m. 19.
Boethius, Anicius Manlius. De
consolatione Philosophise, &c.
Fol. Venice, 1499. 524. i. 12.
Budseus, Gulielmus. Epistolse.1
4to. Basle, 1521. 1084. m. 6.
Erasmus, Desiderius. Apologia,
qua respondet duabus invec-
tivis Edwardi Lei. 8vo. Ant
werp, 1520. 697. d. 6.
Legenda Sanctorum ; vel specu
lum exemplorum. Fol. Hagen.
1505. 488. h. 5.
 vel hagiologium. Fol.
Mayence, 1541. 488. h. 13.
(Ecolampadius. Grsecse litera-

turse dragmata. 8vo. Basle,
1523. 622. d. 3.
Petrus Crinitus. Opera. Fol,
Paris, 1525. 630. 1. 2.
Philelphus. Epistolse. Fol.
Brescia, 1485. 635. 1. 3.
Pogius Florentinus. Opera. Fol,
Basle, 1538. 632. 1. 6.
Richerius, Lod. Cselius, Rhodi-
ginus. Lectionum Antiqua-
rum, lib. xv.2 Fol. Basle,,
1517. 632.1.5.
Textor, Ravisius. Officina. Fol,
Paris, 1520. Camb. Univ. Lib,
Vergerius, Petrus Paulus. De
ingenuis moribus. (Including
Hieronymus, De Officiis, and
Quintilianus, De Officiis.) 4to.
Paris, 1510. 526. k. 1,

*%* Much labour has been spent in making this List as correct as
possible, and the Author will be glad to be informed of any volume!!
which have escaped discover, and of any errors which have been
made.

1 Autograph torn off.
2 Autograph crossed out ; " Si non hodie quando " written over it.

CONTENTS.
A Comparative Table of Liturgies  To face Title.
Preface ............ v
Catalogue of the remains of Archbishop Cranmer's Library , . xvii
Chapter I. Introduction. /
Two kinds of Jewish worship. Temple Service sacrificial. Synagogue
Services non-sacrificial. Jewish Services the patterns of Christian Services.
Sacrifices pointed to Christ. The Christian Sacrifice. Sacrifices not always
propitiatory. Eucharist instituted in place of the old sacrifices. All the
ideas connected with the sacrifices transferred to the Eucharist. The Sacri
fice of the Cross perfect and sufficient. The Christian Sacrifice altogether
superior to Jewish sacrifices. The Common Prayers supplementary to the
Eucharist, as the Synagogue services to the Temple sacrifices. References
to them in Holy Scripture ; in early Christian writings. Praise, Hearing,
and Prayer their main divisions. Plan of the work described. Antiquity
of existing Services. Subject to be treated under two divisions, according
to the two classes of Service Books ...... Page 1
Chapter II. Eastern Liturgies.
Services not committed to writing in the first ages. The Apostolic model
variously adapted in different Churches. Liturgy a technical name. Form
of Service in " Doctrine op the Twelve Apostles." Service described
by Justin Martyr. The Clementine Liturgy. Its resemblance to the
Liturgy of S. James. Liturgy referred to in the Homilies of S. Chrysos
tom. Changes in the Liturgy of S. Chrysostom. Latin Version by
Erasmus. Liturgy op S. Chrysostom in English and Latin . Page 19
Chapter III. The Roman Liturgy.
Sacramentaries. Uncertainty about the Roman Liturgy until the ninth
century. Revision of the Services by Gregory the Great. Roman Liturgy
c

XXX IV

Contents.

about the end of Sixth Century. Ancient British Rituals. Augus
tine's Mission to England. British Services replaced with Gregorian.
Anglo-Saxon Rituals. Leofric Missal. Changes in Norman and French
Missals. Sarum Use due to Bishop Osmund. Sarum Liturgy. Other
English Uses  PaSe M
Additional Note A, On the Canon  Page 106
Chapter IV. The Hour Offices.
" The Hour Offices '' founded upon Jewish practice. At first private
rather than public. Evening Service, and Morning „ Service from
Apostolical Constitutions. More elaborate Services first used amongst
Monastic bodies. Monastic system introduced to the West by Cassian. Per-
fected under the Rule of S. Benedict. Difficulty in the public use of so
many services. Attempts at enforcing them failed. Grouping of these
Services. The Breviary. Hour Offices according to Sarum Use.
Their extreme intricacy. Rules of the Pie .... Page 112
Chapter V. History' of the Book of Common Prayer.
Subject complicated by the various revisions. Main points aimed at by
Reformers. Difficulty of their work. English Bible set up in Churches.
Cranmer's Library a proof of his Biblical studies. Institution of a Christian
Man. English Litany of 1544. Order of Communion of 1548. First
Prayer Book of 1549. Generally received at first. Protestant objec
tions. Bucer's Censura. Second Revision. Difficulties which beset the
Commissioners. Objections of John Knox against kneeling. The Black
Rubric. Second Prayer Book of 1552. Modern charges brought
against the Order of Holy Communion. Its resemblance to the Gallican
Liturgy. Publication of Mozarabic Missal. Prayer Books of 1559 and
1604. The last Revision in 1662  Page 147
Chapter VI. Works which guided our Reformers in revising the
Communion Service.
Rise in the spiritual tone of the nation. Study of the works of DionysidS
the Areopagite. His description of the Communion Service. English Be-
formers assisted by previous attempts at revision in France and Germany.
The Consultation of Herman. References to Greek Services. Isidore's
description of Spanish Liturgy of seventh century. Points of resemblance
to our own. The Gallican Liturgy according to the Mozarabic
Rite  Page 181

Contents.

XXXV

Chapter VIL The English Order of Holy Communion.
English Communion Service formed out of the Service Books of various
Churches. A Compromise between antagonistic parties. Preparatory
Prayers. Commandments and Kyries in place of ancient Litany. Collects,
Epistles, and Gospels, as in Sarum Use. The Sermon. The Offertory.
Prayer for the Church brought here after the pattern of the Gallican
Liturgy. Necessity of abandoning public prayers for the departed. With
drawal of non-Communicants. Exhortation an old English custom, followed
also by the Gallican Church. Confession and Absolution the spiritual
representatives of the Kiss of Peace. Sursum Corda and Preface universally
found. Prayer of Humble Access peculiar in respect of its position, but
common to all Liturgies. Prayer of Consecration follows Eastern and
Gallican models. Manual acts. Omission of Lord's Prayer. Its almost
universal use. The solemn introductions to it. Absence of direct Invoca
tion of the Holy Spirit. Restoration of Communion. Ancient directions
for Communion. Gradual disuse of it. Increase of Communicants in the
present day. Lord's Prayer the conclusion of the great act of praying.
Post-Communion Prayer revives ancient views of Sacrifice. Thanksgiving
follows Sarum Use. Position of Gloria in Excelsis accords with devotions
in Eastern and Gallican Liturgies. The Blessing . . . Page 2 1 5
Comparative Table of Anglican Communion Services . To face Page 248
Additional Note B, On Prayers for the Departed . Page 249
Chapter VIII. The Common Prayers.
Cardinal Quignon's revision of the Breviary. Revised Roman Breviary.
Its great fault. Its use in pointing out the parts most worthy to survive.
English Services still as formerly distinctly English. Their orderly
arrangement of Praise, Hearing, and Prayer. Morning Service formed out
of Mattins, Lauds, and Prime. Preparatory part follows the pattern set by
Cardinal Quignon. Praise follows in the Psalms. Arrangement of English
Psalter. Hearing of large portions of Holy Scripture mixed with Canticles.
Omissions of Invitatories, Antiphons, Benedictions, and Verses. Position
of Creed accords with ancient practice. Prayer begins with the Preces.
The Collects. Concluding Prayers. Omissions of Offices of the Virgin
Mary. Evening Service formed out of Vespers and Compline. Same
arrangement as in Mattins. Its various parts taken from ancient Services
Page 254

xxxvi Contents.

Chapter IX. Litanies and Invocations of Saints.
Litanies originally Liturgical. Litany in the Apostolical Consti
tutions. Modern use of Litanies in Eastern Liturgies. Litany used at
one time at the beginning of Liturgy in Western Church. Relic of it in the
words Kyrie eleison. Litanies for separate use introduced in the West by
Mamertus. Ancient Litany from a Bavarian MS. Litanies of the
Mozarabic Breviary. Little known about earliest form of Litany in
Roman Church. Introduction of Invocations of Saints. The Litanies in
use on the Saturday before Easter. Litanies on S. Mark's Day. Proces
sional Litanies. Evidence given in the Sarum Processionale. French
Litant of Ninth Century. History of English Litany. Its special
features. English and Sarum Litany compared . . Page 280
Chapter X. The Creeds.
The Rule of Faith instituted by Christ in the formula of Baptism. En
largement of it traditionally assigned to Apostles. Not at first committed
to writing. Two forms of words in use from the earliest times. Section 1.
Apostles Creed as it first appears in the writings of Tertullian. Testi
mony of Cyprian. Creed of Rufinus. Creed of S. Augustine. Greek
versions. Apostles Creed as finally adopted. Section 2. Eastern
Creed as first found in the writings of Irenseus. Creed op Gsesarea.
Nicene Creed. Creed of Jerusalem gathered from the Lectures of
Cyril. Constantinopolitan CREED,as first found in the writings of Epipha
nius. Table of Creeds in Greek. Table of Latin Versions. Section 3.
The Psalm, Quicunque vult. Section 4. Use of Creeds confined to the Ser
vice of Baptism in early times. Preparation for Baptism according to the
Apostolical Constitutions. Scrutinia in the Roman Church. Baptismal
Creed varied in the Churches of the West. Interrogatories in Baptism.
Creed otherwise used only in private in early times. Use of Creed in the
Liturgy. Traced to the fifth century in the East. Introduced into Spanish
Liturgy. Roman use uncertain. Found in Celtic Church of ninth century.,
Use of Creeds in the Offices of Prime and Compline . . Page 315;;
List of Works referred to  Page 347.
Index . .  Page 349.

LITURGIES AND OFFICES OF THE
CHURCH.
CHAPTER I.
INTRODUCTION.
"Ab ortu enim solis usque ad occasum, magnum est nomen meum in
gentibus, et in omni loco sacrificatur, et offertur nomini meo oblatio munda."
— Mai. i. 11.
AT the time of our Lord's earthly ministry two dis
tinct methods of worship prevailed amongst the
Jews, namely, the Temple worship at Jerusalem, and the
Synagogue worship in every town inhabited by Jews,
whether in Palestine or in heathen lands. The Temple
worship had been founded upon the Ordinances of the
Law, received from God by Moses. The Synagogue
worship had grown up gradually amongst the Lord's
People, partly as a help to keep up their remembrance
of God during the intervals between their visits to the
Holy City, and partly as a means for preserving or im
parting the knowledge of God amongst those who could
not attend the Feasts.1
1 The origin of such services may be traced back probably as far as to
the days of Samuel ; though the regular institution of the Synagogues seems
to have arisen in the time of Ezfa, after the return from the captivity,
B

Introduction.

The Temple Services consisted mainly of various kinds
of public and private sacrifices, viz., (1) the daily Burnt
Offering, morning and evening, which may be regarded
as representing the desire of the Lord's People to ascend
in heart to Him and praise Him ; l (2) the frequent Peace
Offerings, which were acts of thanksgiving for mercies
received, and varied according to the circumstances of
the worshipper; 2 (3) the Sin Offerings on stated occasions,
which illustrated the need of cleansing to enable sinful
men to approach God.3 In addition to these sacrifices
the Incense was daily offered, morning and evening;
prayers were said; psalms were sung according to the
musical arrangements appointed by David and Solomon,
and the blessing was given by the Priest in the form pre
scribed by God through Moses.4
The Synagogue Services consisted of certain solemn
prayers, followed by Lessons from Holy Scripture — from
the Law and the Prophets according to a fixed order — with
when it was found to be necessary not only to read the Law to the people,
but also " to give the sense, and cause them to understand the meaning"
(Nehem. viii. 1-8). Synagogue worship was so extended through the settle
ment of Jews in all parts of the Roman Empire, that S. James could say,
" Moses hath in every city those that preach him " (Acts xv. 21). For a
full account of the various uses of the word Synagogue, see Schleusner,,"
Lexicon Vet. et Novi Testam.
1 Exod. xxix. 38-42. The word commonly used for Burnt Offering is
from the root alah, to go up.
2 Levit. vii. 11-16 ; Joshua viii. 31 ; 1 Kings iii. 15, viii. 63.
3 Exodus xxix. 35-37 ; Levit. iv. 2-35, xvi. 5, 6 ; 2 Chron. xxix. 21.
* Numb. vi. 24-26. Reference is made to this part of the service in the
account given by S. Luke of the angel appearing to Zacharias : " The people
were praying without," whilst Zacharias was offering the incense within the
Temple, and they " waited for Zacharias, and marvelled that he tarried so
long in the Temple. And when he came out he could not speak unto them"
(S. Luke i. 10-22). See Diet, of the Bible,—" Incense."

Temple and Synagogue Services .

addresses of explanation and exhortation.1 It is said that
these prayers were composed by Ezra. They consisted
originally of eighteen forms, including acts of Confession,
Praise, Supplication, and Thanksgiving ; and to these a
nineteenth prayer was added in later times, apparently
imprecating God's wrath upon the followers of Christ.2
At all events, it is certain that, with this one exception,
they are very ancient ; and there is no doubt that they
were used in the time of our Lord, and that He must have
joined in them with the rest of the Jews as often as He
went into their synagogues.
The existence of these two classes of services amongst
the Jews is known to all, through the frequent references
in Holy Scripture to the Temple and the Synagogues ;
1 For a description of the Synagogue Services,seePrideaux's "Connection,"
book vi. vol. i. p. 297.
2 Amongst these prayers are the following: —
" 1. Blessed be Thou, O Lord our God . . . who rememberest the good
deeds of our fathers, and in Thy love sendest a Redeemer to those who are
descended from them, &c.
" 2. Thou, O Lord, art powerful for ever. Thou raisest the dead to life,
and art mighty to save . . . Blessed art Thou, &c.
"3. Thou art Holy, and Thy saints do praise Thee every day, &c.
Blessed art Thou, &c.
" 6. Be Thou merciful unto us, O our Father, for we have sinned ; par
don us, 0 our King, for we have transgressed against Thee, &c. Blessed
art Thou, &c.
"7. Look, we beseech Thee, upon our afflictions. Be Thou on our
side, &c.
" 8. Heal us, &c.
" 18. We will give thanks unto Thee with praise ... our Rock. To all
generations will we give thanks unto Thee, &c.
The additional prayer is now numbered 12. " Let there be no hope to them
who apostatize from the true religion; and let heretics how many soever
they be all perish as in * moment. Blessed be Thou who destroyest the
wicked, &c. "— Prideaux's " Connection," ut supra.

Introduction.

but in a general way they probably receive little atten
tion, because they are supposed to contain no very useful
lessons for Christians. If, however, they are considered
with the object of seeking for the sources out of which
Christian Services grew, they are recognized at once as
the patterns by which Jews, when they became Chris
tians, learned to fashion the worship of God, in accor
dance with their additional knowledge of Him.
It has been often said, and universally acknowledged,
that the Temple Sacrifices pointed to the Messiah, the
Christ, who was to come. With our knowledge of the
work of Christ we can see Him prefigured in all the ordi
nances of the Law, and realize that He alone could fulfil
the ideas connected with them, and that He did fulfil
them. Accordingly we find, as we might naturally
expect, that from the earliest days of Christianity the
sacrificial teaching of the Old Testament was referred to
as prefiguring the more perfect worship of Christians.
Under the guidance of the Holy Spirit the Epistle to the
Hebrews led up the thoughts of Christians from the pat
terns set forth in the Law to the realities worked out by
the Sacrifice and Ascension of our Blessed Lord. And?
this example was followed in the writings and practices
of the ages which followed. The early Christians trans
ferred to the Office of the Holy Communion the sacri
ficial terms and teaching to which they, or their fathers,
had been accustomed in times past.1 They regarded it
as the means provided by Christ Himself for keeping up
their connection with His One Perfect Sacrifice of the
Cross, and for pleading the merits of His Death. And
therefore they did not hesitate to refer to the Eucharist
1 Freeman, " Principles of Divine Service," part ii. chap. i. sect. 1.

The Christian Sacrifice.

as the Christian Sacrifice, and they called it " The Sacri
fice without Blood."1
1 Illustrations of the transference of sacrificial terms to Christian services
may be given from almost every Christian author. Clemens Romanus, circa
a.d. 97, exhorting the Corinthian Church to preserve due order and unity,
makes mention of the Jewish system of priests and sacrifices as furnishing
patterns for Christians to follow, saying, " Those, therefore, who present their
offerings at the appointed times are accepted and blessed ; for inasmuch as
they follow the laws of the Master, they sin not. For his own peculiar ser
vices are assigned to the High Priest ; and their own proper place is ascribed
to the Priests ; and their own special ministrations devolve on the Levites.
The layman is bound by the laws that pertain to the laymen." — Clemens
Rom., Epist. i. ad Corinth., cap. 40.
Justin Martyr, circa a.d. 139, arguing with Trypho, a Jew, declares that
God had taught in the Old Testament that the services of Christians would
take the place of the Jewish sacrifices, saying, " We are the true high-
priestly race of God, as even God Himself bears witness, saying that in every
place amongst the Gentiles sacrifices are to be offered, well pleasing to Him
and pure. ... So then God referring beforehand to the Sacrifices which
we offer through this Name — even those which Jesus the Christ instituted,
that is to say, through the Eucharist of the Bread and the Cup— and which
are presented by Christians in all places throughout the world, bears wit
ness that they are well pleasing to Him. But He utterly rejects those which
are presented by those priests of yours, saying, Neither will I accept an
offering at yom- hand. For from the rising of the sun my Name shall be great
among the Gentiles."— Justin Martyr, Dial, cum Trypho, cap. cxvi., cxvii.
Irenams, circa a.d. 177, says : "Our Lord was giving counsel to His dis
ciples to offer to God the first-fruits of His creatures, not as if He was in
need of them, but in order that they should be neither unfruitful nor un
grateful ; and He took that which as a part of His creation was bread, and
gave thanks, saying, ' This is My Body,' and similarly the cup, saying,
* This is My Blood.' And thus He taught them the new offering of the
New Testament, which the Church has received from the Apostles and offers
through the whole world to God." He then quotes Mai. i. 10-12, as de
scribing what has come to pass, that the Jews have ceased to offer, but
that in every place sacrifice is offered to God, and His Name is glorified
amongst the nations.— Iren. adv. Heres., lib. iv. cap. xxx.
Tertullian, circa a.d. 200, uses such expressions as this, " We sacrifice
for the safety of the Emperor ... in simple prayer."— Tertull. ad Scap., cap. u.
Cyprian, circa a.d. 250, makes very frequent reference to Christian ser-
vices under sacrificial terms. Speaking of his continual remembrance of

6 Introduction.

The use of such terms in all the known forms of early
Christian worship is so frequent, that it is necessary to
refer to it at once. But the mention of Sacrifice in connec
tion with the Eucharist is known to be very distasteful in
a general way to the minds of English Churchmen. Some
explanation seems, therefore, to be needed to remove
objections, and to make the intentions of the early Chris
tian writers clear.
It is probable that the word sacrifice is commonly
understood to express the idea of an offering for sin.
But it is far from the truth to suppose that the Sacrifices
of the Law consisted only of Sin Offerings. On the con
trary, it was the exception rather than the rule for a
certain men, he says, he has them in his mind, " both when in the sacrifices
I offer prayer with many, and when in retirement I pray with private peti
tions." — Cyprian, Epist. xxxvii., aliter xv., ad Moysenet Maxim. Speaking
of God's ministers administering the Eucharist to those in danger of perse
cution, he says, " It is the great honour and glory of our Episcopate, to
have granted peace to martyrs, so that as priests who daily celebrate the
sacrifices of God we may prepare offerings and victims to God." — Epist.
Ivii., aliter liii., ad Cornelium, de lapsis. These illustrations from Cyprian's.
writings might be greatly multiplied.
In the sermons of S. John Chrysostom, circa a.d. 387, similar references
occur continually. Thus he says, " The sacrifices of the Law were not well
pleasing to God, nor according to His intention, but only permitted by Him;
and He attached to the acts of sacrificing a type and image of the coming
dispensation of Christ, so that, though not acceptable of themselves, yet on
account of their representing Him they might become well pleasing.1
Throughout them all He gives the image of Christ, and shadows forth
things to come. And whether a sheep, or an ox, or a dove were offered, all
referred to theSaviour."— Chrysost.,Homil., 166, torn, v., p. 986 (Eton, 161,2).
Moreover, he continually refers to the Eucharist under the name " Sacrifice,",
which he is careful to connect with the Sacrifice of Christ, byway of memorial.
For instance,he uses such expressions as this, " Many receive of this Sacrifice
but once in the year ; " and he describes it as, " the holy Sacrifice," " the spiri
tual Sacrifice," " the fearful and tremendous Sacrifice," and "the reasonable
Sacrifice." Quoted by Suicer, Thesaurus, under the word dvaia.

The Christian Sacrifice.

sacrifice to be in this sense propitiatory. For as has
been already mentioned, the Burnt Offering expressed
the idea of Praise rather than of propitiation for sin ; and
the Peace Offerings were acts of Thanksgiving. In con
sidering the meaning of Sacrifice, it is well to recall
Jonah's words : " But I will Sacrifice unto Thee with the
voice of Thanksgiving ; " 1 or the happy exclamation of
the Psalmist, " Now shall mine head be lifted up . . .
therefore will I offer in His Tabernacle sacrifices of
joy ; "2 or his cry, " 0 that men would praise the Lord
for His goodness ... let them sacrifice the sacrifices of
Thanksgiving." 3
There is need of caution in speaking of the propitia
tory power of the ancient sacrifices. The truth is, One
Sacrifice alone has been able to atone for sin. The sacri
fices of the Law could do no more than point to this One
Perfect Sacrifice under different aspects. They repre
sented different sides of the truth respecting " the Lamb
of God which taketh away the sin of the world ; " but they
could not be of themselves propitiatory. For " it is not
possible that the blood of bulls and of goats should take
away sin." 4 They served the purpose assigned to them ;
but they did this only by being figures of the Sacrifice
that was to come. By them the pious Jew was drawn
near to God, because his faith was excited, and his service
became acceptable through Him to whom they pointed.
When " the Lamb of God " had been offered upon the
Cross, the sacrifices, which as figures had pointed men
1 Jonah ii. 10. " Ego autem in voce laudis immolabo t\b\."—Vtdgate.
2 Psalm xxvi. 6. " Immolavi in tabernaculo ejus hostiam vociferatioms."
—Ibid. ;;
» Psalm cvi. 21, 22. " Sacrificed sacrificium laudis. —Ibid.
4 Hebrews x. 4.

8 Introduction.

forwards to the true Sacrifice, were no longer wanted,
Our Blessed Lord had declared that a new Covenant was
made between God and man, not now in the blood of
beasts, but in His Own Blood, saying, " This is My Blood
of the Covenant which is shed for many unto remission
of sins."1 Henceforth, in place of the sacrifices which; ;
had prefigured the One Perfect Sacrifice, an Ordinance
was appointed which should be a Memorial of it, And ,
He added, " This do in remembrance of Me." 2
The sacrifices of the Law having fulfilled their pur
pose passed away. But the ideas connected with those
ancient acts of worship were of perpetual importance.
Thanksgiving, Praise, and Prayer for pardon were still
as necessary for man as ever. And when all the sacrifices
of old time were replaced by the one Sacrament of the
Eucharist, all the ideas which had been connected with
them naturally found a place in the Ordinance of Christ.
But there was this difference. The various aspects of the
coming Sacrifice had been kept distinct in the Jewish
ceremonies ; they were combined in the Christian service.
The name " Eucharist" (Thanksgiving) proves that the
main idea in the minds of the early Christians with
respect to this service, was that which had been con
nected in previous times with the Peace Offerings. The
Feast which followed the Peace Offerings was replaced
1 S. Matt. xxvi. 28 (Revised Version).
2 S. Luke xxji. 19. It should be noticed that the word " Me" is em
phatic ; literally the words are, " This do (or offer) for the Memorial that
is Mine." Very emphatic use of this pronoun occurs frequently through- ,!
out the last discourses of our Blessed Lord, wherein He calls attention to the
contrast between the world and His Service ; e.g., " the commandments that
are Mine " (S. John xiv. 15) ; " the peace that is Mine " (ch. xiv. 27) ; " the
love that is Mine " (ch. xv. 9) ; " the joy that is Mine " (ch. xvii. 13) ; " the
glory that is Mine" (ch. xvii. 24).

The Christian Sacrifice.

amongst Christians by the Feast of Holy Communion;
and the thanksgiving for the blessings enjoyed by Jews,
as the chosen people of God, was expanded into thanks
giving for Redemption through the Son of God. But
this did not exhaust the sacrificial efficacy of the Sacra
ment of the Body and Blood of Christ. As the Burnt
Offerings had expressed the desire to ascend in heart to
God, and find acceptance with Him, so in a similar, but
much more vivid manner, the Eucharistic Memorial or
representation of the Sacrifice of the Lamb of God was
regarded as drawing men into communion with their
Heavenly Father. And as the Jew by the Sin Offering
not only made acknowledgment of guilt before God, but
also received ceremonial cleansing ; so, only in a far higher
sense, the Christian felt that, by means of this Holy Sacra
ment, he could come as a sinner before God acknowledging
his guilt and unworthiness, and plead the Sacrifice which
avails for all the sins of the whole world.1
In all these senses, therefore, the Eucharist is the
Christian Sacrifice, inasmuch as by the Ordinance of
Christ it has taken the place of the sacrifices of every
kind under the Law. It is the great Thanksgiving ;
the great offering of Praise; the great act of Communion;
1 It will appear in the course of this work, that the changes which grew
up in mediaeval times were connected with a, completely altered view of
this pleading for remission of sin. The mediaeval services, instead of leading
the worshipper to plead the work of Christ in the way which He appointed,
set forth the act of celebrating this holy ordinance as the ground for remis
sion of sin and acceptance with God. There were in all ages many spiritu
ally minded men who took a higher view of the spiritual character of the
Christian Sacrifice ; and, as will be shown in later chapters, corresponding
devotions were provided for the laity to use during the service ; but the
lower and materialistic view was that which chiefly prevailed in the times
preceding the Reformation.

10 Introduction.

the great means of pleading the merits of Christ for the
remission of sin, and for all human needs. But the
Sacrifice of Christ upon the Cross stands altogether by
itself, inasmuch as it alone was worthy to atone, and able
to make satisfaction for sin. To speak as if that Sacri
fice had not been perfect and sufficient is nothing less
than blasphemy, because it is to make light of the un
utterable work of the Son of God. This was clearly re
cognized by the ancient Christian authors. They were
carefully on their guard that no such interpretation
should be placed upon their words. One of the ordinary
accusations brought by the heathen against the Chris
tians was that they had no sacrifices, and, therefore,
that their religion was immoral . It remained for a very
much later age to bring in the belief that the Sacrament
of the Body and Blood of Christ was a means of making
atonement, as if. it could be offered continually as a
fresh Sacrifice.1 The ancient authors themselves ex-
' It is held by some that such a view of the Eucharist was only the popular
misconception of the words of the mediaeval Service Books, which do not
necessarily imply any such meaning ; and that it would now be rejected by
all theologians, Romanist as well as Anglican. But that it was once com
monly held is clear from our Article XXXI., Of the one oblation of Christ
finished upon the Cross : — " Wherefore the sacrifices of Masses in which it
was commonly said that the Priest did offer Christ for the quick and the
dead, to have remission of pain or guilt, were blasphemous fables and dan
gerous deceits."
It has been pointed out to me by the Rev. Preb. Gibson, Principal of
Wells Theological College, that the language used in the Augsburg Confes-'
sion is another proof of the reality of the corruption in the doctrine of the
Eucharistic Sacrifice: — "Accessit opinio quae auxit privatas missas in infi
nitum, videlicet, quod Christus sua passione satisfecerit pro peccato originis
et instituerit missam in qua fieret oblatio pro quotidianis delictis, mortalibus
et venialibus " (Syllog. Confess., p. 139)— and that the words of our own
Article II. :— "Christ . . . truly suffered ... to be a sacrifice not only for

The Christian Sacrifice. 11

pressed no such idea. They regarded the Christian
Sacrifice as a pleading of the merits of Christ, in the way
that He had appointed. They considered that this
sacred Service led directly to the Cross of Christ ; point
ing men back to the One Perfect Sacrifice, as the sacri
fices of old had pointed men forwards to it. And if there
are some passages in which they appear to speak
differently, yet the general scope of their teaching shows
clearly that they did not regard the Eucharist as being
itself a propitiatory offering, and overthrows any num
ber of quotations which seem to imply the contrary.1
Whilst the early Christian writers were thus guarded
in their references to the idea of Propitiation in connec
tion with the word sacrifice, they seized every opportu
nity to assert that the Christian Sacrifice was altogether
original guilt, but also for all actual sins of men," may be interpreted as
based upon the same foundation.
The following Prayer before Service from the Sarum Missal confirms this :
" Concede propitius ut in hoc altari ad quod indignus accedo, hostias accep-
tabiles atque placabiles offeram pietati tuaa pro peccatis et offensis meis, et
innumeris quotidianisque excessibus meis atque cunctorum Christianorum
culpis abluendis ; et per eum sit tibi votum meum acceptabile qui se tibi Deo
Patri pro nobis obtulit sacrificium."
1 To take one instance out of many, the testimony of Chrysostom, a.d.
387-403, is clear and certain, though expressions which he uses are some
times referred to in the opposite sense. He connects the Eucharist with the
Sacrifice of Christ, by way of memorial, and, assigning its whole force and
efficacy to the pleading of the Cross, he says, " There is one Sacrifice. We
offer not another sacrifice but always the same ; or rather we make a memo
rial of the Sacrifice." — Epistle to Hebrews, Hom. xvii., tom. iv., p. 523. He is
careful to raise the thoughts of his hearers above the material form of wor
ship to the heavenly reality of which it is a representation, saying, " Our
Sacrificial Victim is above ; our Priest is above ; our Sacrifice is above.
Therefore such sacrifices only do we offer as can be offered on that heavenly
altar."— Epistle to Hebrews, Hom. xi., tom. iv., p. 492. For other similar
quotations, see Suicer, Thesaurus, under the word Bvaia.

12 Introduction.

superior to the Jewish sacrifices which had passed away.
Almost every early writer refers with this intention to
the words, " for from the rising of the sun even unto the
going down of the same My Name shall be great among
the Gentiles ; and in every place incense shall be offered
unto My Name, and a pure offering : for My Name shall
be great among the heathen, saith the Lord of Hosts."1
The inferior position which the sacrifices of the Law held
in comparison with the commemorative Christian rite was
thus brought clearly into view, and the higher privi
leges and blessings of Christians were made manifest.
In other words, the Eucharist has not only superseded
all the sacrifices of former ages, it has in every sense
surpassed them.
But devout Jews could join only at long intervals in
the Temple Sacrifices ; and by degrees the system of the
Synagogue services grew up, accustoming them to the
idea of worship by other means, not independent of the
sacrificial system, but in addition to it, and in place of it.
In a similar way a system of Common Prayer, in addi
tion to the Office of Holy Communion, seems to have been
established amongst Christians. We find mention of such
1 Mai. i. 11. "In omni loco sacrificatur, et offertur nomini meo oblatio
munda." — Vulgate. See Justin Martyr, Dial, with Trypho, chap, cxvi.,
cxvii., quoted above, page 5 ; Tertullian adv. Marcion, lib. iii., cap. xxii. ;
Cyprian adv. Judseos, lib. i., cap. xvi. An interesting passage occurs in
the newly discovered " Doctrine of the Twelve Apostles," cap. xiv. : — KarA
Kvpiatchv Se Kupiou avva-jcOevreg icXdaare apron (cat evxaptarrjaare TTpoasZo-'l
p.o\oynadpevot rd TrapaTrriop.aTa vpwv, ottioc KaOapd r/ Qvaia vpuiv $.
Tlac Se e^oiv r-qv dpfiifioXiav perd tov kraipov avrov pr) avve\9'm> Vjiiv,
eu£ oi SiaWaywaiv, 'iva pjn icoivioQy -n Bvaia vpCoV avrn yap lanv -n pn&lisa
inrb K.vpiov' 'Ey iravrl totti? tcai XP°VV ^"poa^epeiv fioi Ovaiav RaGapdv'
bn fiamXeig pkyac rlpi \iyei Kupioc, ical rb ovojud pov 9avpM.arbv iv toXq
Bveai.

The Common Prayers. 13
Prayers from the very beginning of the Church of Christ.
In the Book of the Acts S. Luke describes the founda
tion of the Church on the day of Pentecost by the
coming of the Holy Ghost, through whose influence three
thousand converts were made at one time. He then takes
the opportunity to add a description of the general life
of the early Christians, and mentions four particulars by
which they were distinguished from their fellow Jews.
" They continued stedfastly (1) in the Apostles' doctrine,
(2) in the Fellowship, (3) in the Breaking of Bread, (4)
in the Prayers." x From which we gather that the Com
mon Prayers of Christians, in addition to the service of the
Holy Communion, date from the very beginning of the
Church of Christ.
The notices of the Common Prayers in early Christian
writings are less frequent and distinct than those which
relate to the Holy Communion. But sufficient mention
of them is made to lead to the conclusion that there were
other services, which came into regular use, partly in
connection with the Office of Holy Communion on the
Lord's Day, and partly to keep up throughout the week
the Communion of Christians with their Lord. The re
semblance also of these services to the synagogue wor
ship can be clearly traced, as might be expected when
it is remembered that for many years the Church con
sisted principally of Jews. The earliest detailed account
of these services to which a date can be attached with
certainty is given by Basil, Bishop of Csesarea, circa, a.d.
370. He says : —
" The customs which now prevail among us agree in all the
Churches of God. For very early in the morning, even while
1 Acts ii. 42.

14 Introduction.

it is still night, our people resort to the house of Prayer,
where they confess unto God their sins, with groans and
sorrow and tears of anguish ; and lastly rise from their
prayers, and betake themselves to Psalmody." l
It is also well known that in the times of Chrysostoui,
Archbishop of Constantinople, and Augustine, Bishop of
Hippo in Africa, circa a.d. 387-430, the New Testament,
as well as the Old Testament, was in regular use in the
services ; and that courses of sermons were preached by
both of these bishops, which form commentaries on
whole books of the Bible, and prove both the large use
of Holy Scripture which was made, at that early time, in
the services, and also the general custom of preaching/!
even daily at certain periods of the year. We are thus
able to detect three main features of the daily worship of
Christians in early times, viz., the use of Psalmody ; the
reading and preaching of God's Word ; and prayer min
gled with confession. In other words, Praise, Hearing,
and Prayer formed the main divisions of the Common
Prayers of Christians, as they had done in the Synagogue
services of Jews ; and these have been handed down to
our own times, through the elaborate forms of mediaeval
daily services, out of which our Morning and Evening
Prayer have been formed.
It may be concluded, therefore, that there is abundant
evidence to prove that from the earliest days of Chris
tianity two forms of worship prevailed in the Church of
Christ ; and that these followed, more or less closely, the
patterns set by the services previously in use amongst the
1 Basil, Epist. 63 ad Neocsesar ; Bingham, Antiquities, book xiii. ch. x.
13. Such services are also referred to by pseudo-Athanasius, De Virgin.;
and in the Apostolical Constitutions, as will be shown in Chapter IV.

Antiquity of Church Services. 15

Jews in their Temple and Synagogues, viz., (1) the
Eucharist, or Sacrament of the Body and Blood of Christ,
instituted by Him as the perpetual memorial of His
Death, and (2) the Common Prayers, or daily worship
of Christians.In the following chapters it is proposed to inquire
into the earliest known forms of these services, in order
that the sources of the existing acts of worship may be
discovered, and the changes which have taken place in
them may be traced out. But when we begin to ask,
" Where do these services come from," and " By whom
were they composed ? " we find that we are entering upon
very complicated questions, concerning which a vast
number of books have been written, both in ancient and
modern times. The general history of the Church Ser
vices forms so extensive a subject, and spreads out into
so many divisions, that the mass of details belonging to
it seems to be overwhelming. Consequently, it is not
possible to give much more than an outline of it within
the limits of the present work. Yet it is hoped that,
whilst very much which may appear to be of great im
portance will be necessarily omitted, the outline which
will be given will furnish the student with a clear idea of
the framework of our acts of worship.
It is essential that the reader should be impressed
with the fact of the antiquity of the existing services.
They date back to the first ages of Christianity. Conse
quently it is not possible to understand or appreciate the
particular form in which they are now presented for our
use in the Book of Common Prayer, without some know
ledge of the original sources from which they have sprung.
It is commonly said that our English Prayer Book is de-

16 Introduction.

rived from a revision of the Mediaeval Services. But
whilst this is true, the statement gives a very wrong im
pression unless it is known that these were themselves
framed upon older forms still in existence, and that our
English Services are the result of the return to those
more ancient patterns of worship which were used in the
purer days of the first six centuries.1
As the Church spread by degrees from the eastern
parts of Europe, where Greek was the language in com
mon use,2 to the countries where the educated classes
spoke in Latin, the services which had been originally*
used in Greek were turned into Latin and altered and
added to in various ways, in different lands and at diffe
rent times. An illustration may be found in the interest
ing relic contained in the last prayer but one in our
Morning and Evening Service, which by its heading, " A
Prayer of S. Chrysostom," connects our English services
by name with those most ancient Greek forms of worship..
Nor must we suppose that this is the only tie connecting!
us with the East, the cradle-lands of Christianity. For, on
the contrary, the general plan of the Greek services, both
for the Holy Communion, and for the Common Prayers, i
1 For instance, Dean Hook says, " The reader who would do justice to
the historical facts to be brought under his notice must bear in mind that
our Prayer Book dates not from the era of the Reformation, but from the
year 1085."— Lives of the Archbishops, vol. vii., page 255. In beinf
content to trace our Liturgy to the Use of Sarum, Dr. Hook has made it
appear that our service is derived from a source which is farther removed
from the simplicity of Apostolic worship than any form of any church in
Christendom. See the Sarum Use compared with other Uses in Maskell,
" Liturgy of the Church of England."
2 Even in Rome it is probable that the services were originally used in
Greek, the language in which S. Paul wrote his Epistle to the Christiani
at Rome.

Missal and Breviary. 17

can be clearly traced as the basis on which the services of
our own and other Western Churches have been framed.1
The services which were thus brought from the East,
were, by degrees, enlarged and improved for the use of
various branches of the Western Church, until a rich
treasury of devotion was compiled, of prayers, hymns,
psalms, lessons, and anthems. It is true that these were
mixed up with a multitude of ceremonies, responses, and
legendary readings, which would appear to us in these
days frivolous and wearisome. But the deep religious
sense of the ancient authors of our Service Books becomes
clearer the more we dig into the mine of wealth which
they have left us. And the fact that a large proportion
of the most popular of our modern hymns are translations
or adaptations of those which are found in the ancient
Offices, may be taken as an illustration of their deep
spiritual character.
The two divisions of the subject must now be treated
separately. For as the Services were of two distinct
kinds, so the Service Books were divided into two classes ;
and, however much they were altered or enlarged in the
course of centuries, they always remained distinct. They
are found in the West under two general names : " The
Missal," containing the Services for the Holy Communion
throughout the year ; and " The Breviary," containing
the Services for " The Hours " of the day, commonly
called " The Common Prayers." '
1 See Palmer's " Origines Liturgicse," in which the details of the originals
of the various prayers of our services are very carefully traced ; also,
" Principles of Divine Service," by the late Archdeacon Freeman, in which
then- general agreement with ancient forms is very ably shown. See also
Comparative Table of Liturgies, facing the title-page.
2 The earliest collections of Services for the Holy Communion were called
C

18 Introduction.

A beginning will be made in the following chapter by
tracing out, as briefly and simply as so complicated a sub
ject will allow, the original sources of the Eucharistic
Service according to the Eastern Liturgies.
" Sacramentaries," and each service in these collections was named Missa.
In course of time, as the services were arranged in a more orderly manner,
the book containing the services for the various days of the year was called
in consequence " The Missal."
Both Missal and Breviary were commonly divided into various volumes,
containing certain parts of each service, and named accordingly ; such as
the Gradual, containing the verses to be sung after the Epistle, together
with musical settings of the " Kyrie " and " Gloria in excelsis ; " the Anti-
phonarium, containing the anthems and hymns ; the Psalter contain
ing the Psalms according to the order in which they were appointed to be
used. The Breviary was also divided into two portions for summer and
winter ; and in the Roman Church into four, according to the four seasons.

CHAPTER II.
EASTERN LITURGIES.
"Quod nunc agimus multiplici orationum, lectionum, cantilenarum et
consecrationum officio, totum hoc Apostoli et post ipsos proximi, ut creditur
orationibus et commemoratione passionis Dominicse, sicut Ipse prsecepit,
agebant simpliciter." — Walafridus Strabo. (Ninth Century.)
AS long as persecution lasted great care was taken to
preserve the mysteries of the faith from the mockery
and contempt of unbelievers; and, consequently, it is
probable that many years passed before the more solemn
parts of the Communion Service were committed to writ
ing. There is no doubt that at first the ministers of
Christ were directly guided by the Holy Spirit in their
choice of words in acts of worship. S. Paul evidently
refers to this when he supposes the case of the man
praying in an unknown tongue, and asks, " When thou
shalt bless with the Spirit, how shall he that occupieth the
room of the unlearned say Amen at thy Eucharist ? " :
1 1 Cor. xiv. 16. S. Chrysostom, preaching upon this passage, refers the
common salutation, " The Lord be with you," and the answer, " And with
thy spirit," to this cause ; regarding them as relics of a higher condition of
spiritual life, at a time when those who spoke in church spoke as they were
moved by the Holy Ghost. — Chrysost. in 1 Cor., Hom. xxxvi., page 487.
Justin Martyr, a.d. 137, also describes the Eucharistic prayers and thanks
givings as offered in the minister's own words, saying, " Bread is offered
and wine and water, and he who takes the lead puts up prayers likewise and

20 Eastern Liturgies.

But whilst the words were left to the inspired utterance
of the minister, no doubt a general plan was followed as
closely as possible. It is reasonable to suppose that the
service originally used in an Apostolically founded
Church would remain stored up in the memories of its
members ; and that this service, whilst agreeing with the
model which had been used amongst the Apostles from
the beginning, would be expressed in such varying words
as the Holy Spirit suggested. Consequently it might be
expected that certain types of service having a general
agreement, yet with variations of expression and arrange
ment, would be found in different countries. And this
expectation is confirmed by what has been discovered.
All existing services may be traced back to certain dis
tinct types belonging to certain great Churches ; and
amidst many diversities one plan runs through them
all.1 To these types of service the name " Liturgies " has
been given. The word " Liturgy," meaning " a solemn
service," has become the technical name for the fixed
order of the Service of Holy Communion, irrespective of
the parts which vary with the seasons. The Greek Ser
vices were almost entirely unvarying, consequently every
thanksgivings according to his ability, and the people give their assent,
saying, Amen."— Justin Martyr, Apol. I., cap. 67.
This is confirmed by the lately discovered " Doctrine of the Twelve
Apostles," belonging apparently to the first century, in which, after a short
outline of a service, it is added, " But permit the prophets to give thanks in
what terms they will," cap. x. Bryennius, Metropolitan of Nicomedia, who
discovered this MS., well remarks upon this, that the expressions used in
these passages need not be understood as describing extempore prayers,
uttered on the spur of the moment ; but rather, on the contrary, as referring
to prayers composed with all possible care and study.
1 See the Comparative Table of Liturgies facing the title-page.

Origin of Liturgies. 21

distinct service in use in the churches of the East was
called a Liturgy. But in the Western Churches, where
every service was more or less different according to the
day, the volume containing these varying services was
named at first a « Sacramentary," and at a later time a
" Missal; " and the word Liturgy is correctly applied only
to that peculiar type and order of service to which these
variable parts were attached.
As the object of this chapter is to simplify a very
complicated subject, for the use of general readers, all
lesser differences between these services will be passed
over, and the attention will be confined to the main
points only. It seems to be sufficient, in approaching
the devotional study of the Church's forms of worship for
the Holy Communion, to fix the mind upon the fact that
there were three great families of ancient Liturgies, from
which all existing Offices have been derived. First, there
was the Eastern or Greek family of Liturgies, in which
the service was almost, if not quite unvarying through
out the year. Secondly, there was the Gallican family of
France and Spain, in which almost the whole service
varied every day. Thirdly, there was the Roman family,
in which the main part, named the Canon, was unvarying,
but which admitted of endless varieties in other respects
according to the season and the day.1
1 These may be subdivided as follows :— I. The Eastern family included
at least four groups ; viz., the Liturgies of (1) S. James. (2) S. Basil and
S. Chrysostom, (3) S. Mark, (4) Eastern Syria. These are found in different
forms, having been translated into various languages and adapted to thehabits
of various nations. Amidst much diversity there is a great resemblance
between them all ; and those named after S. Basil and S. Chrysostom, which
are to this day in regular use in Russia and Eastern Europe, follow exactly
the same plan. II. The Gallican included (1) the ancient form of French

22 Eastern Liturgies.
Our knowledge of the original character of the Litms ,
gical Service in use in the early Church, has been greatlyi
advanced by the recent discovery of the manuscript of a
treatise, entitled " The Doctrine of the Twelve Apostles."
There is no doubt that this describes the condition of the
Church before the end of the first century. Amongst
other information it contains an outline of a Service for
the Eucharist, as follows : ' —
" Chapter ix. Respecting the Eucharist ; thus give ye
thanks. First for the Cup ; ' We give thanks to Thee, our
Father, for the holy Vine of David Thy servant, which Thou
didst make known to us through Jesus Thy servant. To
Liturgy in use before the eighth century, and (2) the Mozarabic, or ancient
Spanish Liturgy, the use of which has lingered on to the present, day in one
chapel at Toledo. It also considerably influenced the form of the ancient
Celtic Liturgy, in use in Ireland and Britain before Saxon times. HI. The
Roman included (1) the Roman; (2) the Ambrosian, or Liturgy of Milan,
which still survives ; and (3) the English Pre-Reformation Liturgy. It also
largely influenced the form of the French Liturgy, which was built up in the
eighth or ninth century, and which in part followed the older Gallican
services, but in the main conformed to the Roman type. At the present
day, with the few exceptions here mentioned, the Roman Service has stifled
all local peculiarities ; the use of one uniform plan having been established
in all European countries which acknowledge the Papal supremacy.
' A'fofX") ruiv AinSeica 'AiroaroXwv, Constantinople, 1883 ; it is edited by
Bryenmus, Metropolitan of Nicomedia, by whom the MS. was discovered
in 1875, in a library at Constantinople. Cap. ix. Tiepi Se rrjg evxapusr'uir,
ovtidc; eiixapwrnaare- TrpGirov nepi tov irornpiov 'Sdixapiarovpev uoi Tldrtp
r)pMv,vmp rijc dyiag dpweXov Aafiid tov icaiSog aov, rjg kyvibpiaag -njUvU
Inaov tov waiSog aov aol -n Sola tic roig ai&vag. Uspi Se tov KkdapaTOt?
Kixapusrovpiv aoi, Tidrep -npSiv, iirep rrjg farjg xai yviiaeug, vg eyvibpumeA
Vp.lv Sid 'Inaoii rov rraiSog aov aoi -n Sola eig rovg aliovag. "Qamp fy tovto
KXctapa Sieaicopmapivov iicdvia tSiv opiuiv koX avvaxBiv eyhvero 'iv, ovrm
avvaxeriTin aov i) iKKknaia dnb TS>v irepdruv Trig 7»k dg Tr\v afiv j3aatXetaV
'on row eortv v Sola Kai v Sivaptg Sid 'Irjaov Xp«n-ow etc roiig aidvag. Mij&is ;

Se ipayena pr,Se menu dnb rrjg tvXapwnag vpdv, dXX oi /3a7rrur0Weff Ei£

Doctrine of the Twelve Apostles. 23

Thee be the glory for ever.' And for the broken bread;
' We give thanks to Thee, our Father, for the life and know
ledge which Thou didst make known to us through Jesus Thy
servant. To Thee be the glory for ever. As this broken
bread had been scattered over the mountains, and when
brought together became one, so let Thy Church be brought
together from the ends of the earth into Thy Kingdom. For
ovopa TLvpioV Kai yap irepi tovtov elptjKev 6 Kvpiog' M?) SStb to liyiov rolg
Kvai. Cap. x. Merd Si to ep7rXna9ijvai ovruig evxapusTqaare' 'Evxaputrovpiv
aoi llarep iiyie, virep tov dyiov dvoparog aov, ov~ KareaKrjVtnaag sv ralg
xapSiaig r\pSiv, kou. tmep Trig yvinaemg Kai mareing Kai dBavaaiag, f/g lyviipiaag
npiv Sid Inaov tov TtaiSog aov aoi r/ Sola eig roiig aiinvag. Si, Skaicora
TTavTOKparop, eKnaag rd irdvra evtKev tov dvoparog aov, Tpotyyyv re Kai ttot'ov
fSttiKag roig dvQptiriroig eig diroXavaiv 'iva aoi evxapiarrjamaiv, -npiv Se
kxapiaia itvevpanKnv Tpo$r\v Kai -irorbv Kai t.wijv aiinviov Sid tov iraiSog ami.
Jlpb irdvTinv evxapiarovpev aoi 'on Svvarbg el' aoi n Sola eig rovg aiinvag.
MvqaBrjTi, ~Kvpie, rr\g EKKXnaiag aov tov pvaaaBai avrnv dirb iravrbg rrovnpov
Kai TeXei&aai avTryv ev ry dydiry aov, Kai avvalov avr-nv dirb rwv reaadpmv
avipiov, rr)v dyiaa9eiaav eig rnv a-nv PaaiXeiav, r)v -nroipaaag avry' on
aov ionv i) Sivapig Kai -n Sola eig roiig aiinvag. "EX9en> xaPLQ "ai irapeXQeTio
ci Koapog ovrog. 'Haavvd rif viip Aa/3iS. Ei nc ayioc iariv, epx'ea9w e'i ng
oiik ean, peravoeiTU)' papavaBd. 'Ap-qv. Toic Se irpotyr)Taig imTpkirere
ehxapiareiv b'tra 9'eXovaiv.
It has been well remarked with respect to this passage : — " The dydnn
seems to be not yet disjoined from the Eucharist, if indeed every meal has
not somewhat of an Eucharistic character."—" Teaching of the Twelve
Apostles," by H. de Romestin, p. 5. Compare Acts xxvii. 35. But it is
difficult to believe that the latter of these forms was a grace after meat
at an ordinary meal, as has been suggested. (Church Quarterly Review,
July, 1884, page 474.) A passage in Pseudo-Athanasius, which has been
appealed to as proving that it is a grace, is worthy of being given at length, as
an evidence of the mode of thought in early days ; but it resembles the
former rather than the latter of the above thanksgivings. " When you
sit at table and begin to break bread, sign it thrice with the cross and give
thanks thus, We give thanks to Thee, our Father, for Thy holy resurrection ;
for Thou hast made it known to us through Jesus Thy Servant; and
according as the bread which is upon this table was once dispersed in many
seeds and is now collected into one, so let Tby Church be congregated from

24 Eastern Liturgies.

Thine is the glory and the power through Jesus Christ for
ever.' But let no one eat or drink of your Eucharist, except
those baptized into the name of the Lord. For about this
also spake the Lord, ' Give not that which is holy to the
dogs.' " Chapter x. And after being filled, give thanks thus ;
'We give thanks to Thee, Holy Father, for Thy holy Name,,
which Thou didst enshrine in our hearts, and for the know
ledge and faith and immortality which Thou didst make
known to us through Jesus Thy servant. To Thee be the
glory for ever. " Thou, Lord Almighty, didst create all
things for Thy Name's sake, and didst give meat and drink
unto men to enjoy, in order that they might give thanks
to Thee; and to us Thou didst grant spiritual food, and
drink, and life eternal through Thy servant. Before all
things we give thanks to Thee because Thou art mighty. To
Thee be the glory for ever. Remember, 0 Lord, Thy Church
to deliver it from all evil, and to perfect it in Thy love ; and
bring it together from the four winds, even that which is
sanctified unto Thy Kingdom, which Thou didst prepare for
it. For Thine is the power and the glory for ever. Let grace
come, and this world pass away. Hosanna to the Son of
David. If any one is holy, let him come. If any one is not
holy, let him repent. Maranatha. Amen.' But permit the
prophets to give thanks in what terms they will."
Herein we have a form of words with which some
branch of the Church of the first century observed the
Commemoration appointed by our Blessed Lord as the
distinguishing mark of Christians. A comparison, of
these thanksgivings with the order of service described
the ends of the earth into Thy Kingdom ; for Thine is the power and the
glory for ever. Amen." After meat the Lord's Prayer was- to be said
throughout. — Athanasii Opera, de Virgin., vol. i., p. 828.

Pliny's Letter to Trajan. 25
by Justin Martyr, some forty years later, leads to the
conclusion that they were supplied for the use of Chris
tians in the absence of a " Prophet," who could " put up
prayers and thanksgivings according to his ability." And
though it would be rash to assert that we have here a
service which may be described as an authorized form
of Liturgy, the value of this extract is undoubtedly very
great as revealing the character of the Eucharistic Service
in the first days. Special attention should be given to
the fact that its main purpose is Thanksgiving ; and this
Thanksgiving is for the Revelation which God has made
known to us through " Jesus His servant." The use of
this word " servant " carries us back to the first recorded
service in the Church of Christ. When the Apostles
Peter and John had been released, after their arrest in
consequence of the healing of the cripple, the Christian
community joined in a service " with one accord," using
this expression ; first, as in the above extract, with re
ference to David, and then twice in connection with our
Lord.1 The same expression continued to be in use in
later times, when the Service of the Eucharist was more
definitely fixed, as will be presently seen in the so-called
Clementine Liturgy.
It is interesting to compare this Christian account of
the Eucharistic Feast with the brief reference to it
made by a heathen about the same period. Pliny,
the Roman Proprsetor of the province of Pontus and
1 Acts iv. 25, 27, 30 (Revised Version). The same expression 6 -ralg pov
is used in the Septuagint Version of Isai. Iii. 13, " My Servant shall deal
prudently," immediately preceding the description of the suffering Messiah :
and the same Hebrew word avdi occurs again ch. liii. 11, " My righteous
Servant," and Zech. iii. 8, "My Servant the Branch," though different
renderings are given in the Septuagint.

26 Eastern Liturgies.
Bithynia, a.d. 103, was accustomed to write to the
Emperor Trajan for instructions upon all matters of
difficulty, and amongst other details he referred to his
dealings with the numerous Christians whom he had
found in his district. After describing the course which
he had taken to put a stop to what he calls " their ob
stinate folly," he stated that many had renounced their
connection with the Christians, —
" Adored the images and cursed Christ. And yet that they
persisted in afiirming that the sum and substance of their
fault or error had consisted in this — that they had been
accustomed on a stated day to assemble before light, and to
sing amongst themselves in turn a hymn to Christ as God ;
and to bind themselves with an oath (sacramentum) not to
any crime, but that they would not commit theft or robbery
or adultery, nor break their word, nor be false in that which
was entrusted to them. And that after this it was their
custom to separate, and to meet together again to take a
meal, but that it was in common and harmless." 1
The information which is thus given is the more im
portant because it is the testimony of an opponent. It
proves the observance of a fixed day in the week —
evidently not the Jewish Sabbath with which a Roman
governor would be familiar — and it points to a service in
commemoration of Christ which was regarded as binding
to a holy life. In this case the Agape does not seem to
have been connected with the Eucharist, but followed
at a later hour in the day.
The next account of the Eucharist belongs to circa ¦
a.d. 139. It is given by Justin Martyr in his "Apology"
1 Pliny, Epist., lib. x., 97.

Justin Martyr's Apology. 27

addressed to the Emperor Antoninus Pius, and is much
more full and important than any previous reference to
this service. He says : —
" On the day called Sunday a meeting takes place of all who*
dwell in cities or in the country, and the memoirs of the
Apostles or the writings of the Prophets are read as long as time
permits. Then when the reader ceases, the one who takes
the lead admonishes by word of mouth, and exhorts to the
imitation of these good things. Then we all rise together
and put up prayers ; and, as was said before, when we have
ceased from prayer, bread is offered and wine and water,
and he who takes the lead puts up prayers likewise, and
thanksgivings according to his ability, and the people give
their assent, saying Amen. And there is a distribution to
each person, and a partaking of the things over which thanks
were given, and to those who are absent a portion is sent by
the deacons."
He says also : —
" When we have finished the prayers we salute one another
with a kiss. Then bread and a cup of water and mixed wine
are offered to him who takes the lead amongst the brethren.
And when he has taken them he sends up praise and glory to
the Father of all, through the Name of the Son and the Holy
Ghost, and he gives thanks at considerable length for our
being counted worthy to receive these things from Him. . . .
And this food is called among us the Eucharist ; and no one
is allowed to partake of it but the man who believes that the
things which are taught among us are true, and who has
been washed with the washing which is for remission of
sins, and unto regeneration, and who is living as Christ
enjoined." x
1 Justin Martyr, Apology I., cap. 67 ; ibid., 65, 66.

28 Eastern Liturgies.
From this extract we may gather that before the
middle of the second century the Eucharistic Service was
approaching to a fixed form. A service consisting of
Lessons from Holy Scripture, preaching, and prayers
preceded the Communion Service itself. Then the kiss
of peace was given ; after which the bread and wine and
water were brought in, and presented to the minister,
who received them in a formal manner as offerings.
The offering of praise and glory to God followed, with
prayer, and thanksgiving at considerable length, and to
the best of the minister's ability. The people took part
in the service by responding, " Amen," at the conclu
sion.1 Then the distribution was made. It is evident
that Thanksgiving was the main idea of the service,
giving to it its name, Eucharist ; and that the order of
the service which was afterwards developed in the
Liturgies, was already adopted ; 2 as follows : —
Instruction and Preparatory Prayers.
The preparation of the Faithful, and the Kiss of Peace.
The Offertory.
The Praise and Glory in connection with Thanksgiv
ing, as afterwards fixed in the Sanctus.
The Great Prayer and Thanksgiving.
The Communion.
The earliest specimen of a fixed order of service which
has been preserved to us is that which is commonly called
the Clementine Liturgy.3 It is found in a collection
1 Compare 1 Cor. xiv. 16.
2 See Comparative Table of Liturgies facing the title-page.
3 A second and apparently more ancient form of service has been pre
served, Apost. Const, book vii., cap. 25, 26, but it is imperfect, con-

Clementine Liturgy. 29
of eight books called the "Apostolical Constitutions,"
containing directions about various religious matters,
and compiled not later than the middle of the fourth
century from writings and traditions apparently then
ancient.1 Unfortunately the form in which the collection
has been made is such as to excite doubts about its con
tents. The author, according to the fashion common in
later times of assigning everything ancient to the
Apostles, has been pleased to describe everything which
he records as having been appointed by such and such an
apostle. Consequently there is a doubt whether the
service here given is anything more than an ideal ser
vice which the author has ascribed to S- James. But
whether the words of the prayers formed the Liturgy of
some particular Church or not, there is no doubt that
they represent the kind of service which was in use at
least as early as the beginning of the fourth century.
A translation of the main parts of this service will
give an idea of the extreme antiquity of the general form
and order of our own and other Communion Services,
and prepare the way for studying them more thoroughly.
In the accompanying notes an explanation of the various
parts of the service is added, which in consequence of its
antiquity deserves to be regarded with considerable in
terest. The words are taken from one of a series of
lectures delivered to a class of catechumens in the
Church of the Holy Sepulchre, a.d. 347, by Cyril, when
sisting only of a thanksgiving before and after Communion, without any
rubrical directions explaining the order of the service ; and it has been
•lately proved to be nothing more than an expansion of the still older form
contained in the " Doctrine of the Twelve Apostles." See above, page 22.
1 Epiphanius,Bishop of Cyprus, a.d. 367-402, frequently refers to passages
in the " Apostolical Constitutions," and states that though they were held

30 Eastern Liturgies.
a presbyter at Jerusalem, and they prove that the ser
vice which was used there at that time agreed in
nearly every particular with the order of service here set
forth. The ancient Greek Liturgy oe S. Clement, or,
MORE PROBABLY, S. JAMES.1
Litany and Prayer for Catechumens, and Dismissal.
Litany and Prayer for Energumens, and Dismissal.2
Litany and Prayer for those preparing for Baptism, and
Dismissal. Litany and Prayer for the Penitents, and Dismissal.
Litany and Prayer for the Faithful.
doubtful by many, they were not to be rejected as spurious. — Haeres. 45,
num. 5 ; 70, num. 10. But undoubtedly some of these passages have been
altered since his time. The Council in Trullo at Constantinople, a.d. 692,
canon 2, rejected the Constitutions on the ground that heretical additions
had been made to them. We may conclude, therefore, that they were
collected before a.d. 367, but altered between that date and a.d. 692. See
dissertations in Cotelerius, Patres Apost., vol. i., pp. 190-196, vol. ii.,
pp. 213-220.
1 Apostolical Constitutions, book viii., cap. xi.-xv. ; see Patres Aposto-
lici, edited by Cotelerius. The Liturgy is quoted in full by Bingham, Anti
quities, book xv., chap. iii. It is named after S. Clement because his name
is put forward in the title to the " Apostolical Constitutions," as handing on
these instructions to other bishops. But in the text itself, tbe Liturgy is
assigned to James, the brother of John. This is confirmed by the fact
that Cyril's Lecture refers to an almost identical service, since the Liturgy
of Jerusalem is known to have been that which belonged to the Patriarchate
of Antioch, and which is now named after S. James ; though there is an
apparent confusion between the son of Zebedee and James the Less.
2 " The Energumens are those who are driven and harassed by evil spirits.
Under this name are not only those who are hurried away to a demoniac
fury, but moreover all men of the deepest guilt, who either disguise their
religion, . . . or, though nominally Christians, lead the life of pro&ne
heathens." — Dean Colet, " On the Hierarchies of Dionysius," by J. H.
Lupton, p. 79.

Clementine Liturgy. 31
Beacon. Let us attend.
The Bishop then salutes the Church, saying,
The Peace of God be with you all.
People. And with thy spirit.
Beacon. Greet ye one another with an holy kiss.
Here let the Clergy kiss the Bishop, the laymen the laymen,
the women the women.
Here let a subdeacon bring water to the Priests to wash their
hands : a sign of the purity of souls consecrated to God.1
(And I, James, the brother of John, the son of Zebedee,
say that the deacon shall then proclaim : — )
Beacon. No catechumens. No hearers. No unbelievers.
No heterodox. Those who have made the former prayer
depart. Mothers take the children. No one in malice, nor
hypocrisy. Let us stand upright before the Lord in fear and
trembling to offer.
Then let the deacons bring the gifts to the Bishop to the
altar. . . .
The Bishop [literally, Chief Priest] having said his private
prayer together with the Priests, and put on white apparel, stands
at the Altar ; and making the sign of the Cross upon his fore
head before all, says : — ¦
1 Cyril Hierosol., Catech. Lect. xxiii., describes the service as beginning
with the washing of the hands of the ministers as a, symbol that they all
ought to be pure from sinful and unlawful deeds. " Then the deacon in
vites to the kiss of peace, not as a common kiss, but as a sign that our souls
are mingled together, and have banished all remembrance "f wrongs; as
S. Paul says, Greet ye one another with an holy kiss, and S. Peter, With a
kiss of charity."
[One who was formerly a missionary on the Malabar coast informs me,
that in the Syrian Church at Malabar the kiss is given to this day, in the
following manner :— The bishop, joining bis hands together, places his
finger-tips to his lips, and the priest receives the kiss by touching with his
own finger-tips those of the bishop ; he then delivers the kiss to the deacon
in the same way, who carries it to the people, the tips of the fingers taking
the place of the lips.]

32 Eastern Liturgies.
The Grace of Almighty God, and the Love of our Lord Jesus
Christ, and the Communion of the Holy Ghost be with you all.
All answer together. And with thy spirit.
Bishop. Dp with the mind.
All. We lift it up unto the Lord.1
Bishop. Let us give thanks unto the Lord.
All. It is meet and right.2
Bishop. It is truly meet and right before all things to
celebrate Thee, the very God. (Then follows a very long
Preface, making mention of God's mercies to His people of
old ; and ending thus : — ) For all things to Thee be glory,
0 Lord Almighty. Thee the countless armies of Angels,
Archangels, Thrones . . . worship. The Cherubim and six-
winged Seraphim, which with two do cover their feet, and
with two their heads, and with two do fly, saying with
thousand thousands of Archangels, and ten thousand times
ten thousands of angels, which cry without ceasing and with
out silence ; 3
Here all the pedple say together. Holy, Holy, Holy, Lord of
Sabaoth. Heaven and earth are full of His glory. Blessed
for ever. Amen.
1 " After which the priest cries aloud, ' Up with your hearts.' For truly
ought we in that most awful hour to have our heart on high with God, and
not below, thinking of earth and earthly things. Let no one come here who
with his lips can say, ' We lift them up unto the Lord,' but in mind employs j
his thoughts on worldly business." — Cyril, ut supra.
2 " Then the priest says, ' Let us give thanks to the Lord.' For in good
sooth are we bound to give thanks that He has called us, unworthy as we
are, to so great grace ; that He has reconciled us who were His foes ; that
He hath vouchsafed to us the spirit of adoption." — Cyril, ut sup.
3 " After this we make mention of heaven, and earth, . . . and all crea
tion, ... of Angels, Archangels, ... in effect repeating that call of
David, ' O magnify the Lord with me ' (Ps. xxxiv. 3). We make mention
also of the Seraphim . . . who cried, ' Holy, Holy, Holy, Lord God of
Sabaoth' (Isa. vi. 3), that we may join in Hymns with the Hosts above."—
Cyril.

Clementine Liturgy. 33
Bishop. For holy art Thou in truth . . . and holy is Thine
only Begotten Son, our Lord and God, Jesus the Christ
who . . . (Then follows a very long Commemoration of the
whole work of Bedemption.)
Mindful, therefore, of what He endured for us, we give
Thanks to Thee, 0 God Almighty, not as much as we ought,
but as much as we can ; and fulfil His command. For in the
night in which He was betrayed, He took bread in His holy
and blameless hands, and looking up to Thee, His God and
Father, He brake it, and gave it to His disciples, saying,
This is the mystery of the new Covenant. Take of it and
eat. This is My Body which is broken for many for the
remission of sins. Likewise also the cup He mingled of
wine and water, and sanctified and gave it to them, saying,
Drink ye all of it. This is My Blood which is shed for many
for the remission of sins. This do in remembrance of Me.
For as often as ye eat this bread, and drink this cup, ye do
show forth My death, until I come.
Mindful, therefore, of His Passion, and death, and resur
rection, and ascension, and second coming with power and
glory to judge the quick and the dead ... we offer to Thee,
our King, and our God, according to His command, this Bread
and this Cup, giving thanks to Thee through Him, for that
Thou hast vouchsafed unto us to stand before Thee, and be
priests to Thee.
And we desire Thee that Thou wilt graciously look upon
these gifts, set forth before Thee, O God in want of nought,
and be well pleased with them to the honour of Thy Christ,
and send down upon this sacrifice Thy Holy Spirit, the witness
of the sufferings of the Lord Jesus, that He may make this bread
the Body of Thy Christ, and this cup the Blood of Thy Christ,
in order that they who partake thereof may be confirmed in
piety, may gain remission of sins, . . . and eternal life.1
i « Then having sanctified ourselves by these spiritual hymns, we call
D

34 Eastern Liturgies.
Moreover, we pray Thee, O Lord, for Thy Holy Church,
from one end of the earth to the other, which Thou didst
purchase with the Precious Blood of Thy Christ ... and
for the whole Episcopate that rightly divideth the word of
truth ; moreover, we beseech Thee for my unworthy self who
am offering to Thee; and for the whole Presbytery, for the
Deacons, and the whole Clergy . . . moreover, we beseech=
Thee, 0 Lord, for the King, and those in authority, and the
whole army . . . -1 Moreover, we offer to Thee, also, for all
saints who have been pleasing to Thee from the beginning
of the world, patriarchs, prophets, righteous men, apostles, ,',
martyrs, confessors, bishops, presbyters, deacons, sub-
deacons, readers, singers, virgins, widows, lay people, and all
whose names Thou knowest.2 Moreover, we offer to Thee
upon the merciful God to send forth His Holy Spirit upon the gifts lying
before Him ; that He may make the bread the Body of Christ, and the
wine the Blood of Christ ; for whatsoever the Holy Ghost has touched is
sanctified and changed."— Cyril.
1 " Then after the spiritual sacrifice is perfected — the Bloodless Service ,
upon that Sacrifice of Propitiation — we entreat God for the common peace
of the Church, for the tranquillity of the world, for kings, soldiers, allies,
the sick, the afflicted ; in a word, for all who stand in need of succour, we
supplicate and offer this sacrifice." — Cyril.
2 " Then we commemorate also those who have fallen asleep before us j
first, patriarchs, prophets, apostles, martyrs, that at their prayers and
intervention God would receive our petition. Afterwards also on behalf of
the holy fathers and bishops, and, in a word, of all who have fallen asleep
among us." — Cyril.
[Cyril adds his own opinion of the value of praying for the departed, on
the ground that we can never plead Christ in vain. He shows also that a
distinction was made at this date between some whose prayers were desired,
and others for whom prayers were offered. This Liturgy represents an
earlier form of Commemoration of the Blessed Dead. There is no request '¦
to God for their intercessions, and there is no distinction like that men
tioned by Cyril. In later Liturgies we find both. See additional Note B,
on prayers for the departed, at the end of Chapter VII. For an example
of the character of the private prayers for the departed in these early days,
see Apost. Constit., lib. viii., cap. 41.]

Clementine Liturgy. 35
for this people, that Thou mayest set them forth to the praise
of Thy Christ a royal priesthood, a holy nation; for the
virgins and the widows of the Church ; for those in holy
marriage . . . for the babes of Thy people . . . Moreover,
we desire Thee also for this city and those who inhabit it ; for
the sick, for those in bitter slavery . . . for sailors and
travellers. Moreover, we beseech Thee also for those who
hate and persecute us for Thy Name's sake ; for those who
are without and have erred, that thou mayest turn them to
that which is good and soften their hearts ; moreover, we
beseech Thee for the catechumens. . . . Moreover, we offer to
Thee also for the mildness of the air and the fruitfulness of
the crops, that we may receive of Thy good things without
fail, and praise Thee unceasingly. . . . Moreover, we beseech
Thee for those who are absent for good cause, that Thou
mayest keep us all in piety . . . unblameable. For to Thee
belongeth all glory, veneration and thanksgiving, honour and
worship, the Father, and the Son, and the Holy Ghost, now
and for ever, world without end.1
Here all the people say, Amen.
Bishop. The peace of God be with you all.
People. And with thy spirit.
1 [It should be noticed that the words " beseech," wapaKaXeoi, and " offer,"
irpoaQepw, are used alternately in this prayer, as if synonymous. The sacri
ficial offering in the Eucharist was at first a distinctly spiritual act of
pleading, and so similar to praying that the two expressions could be used
alternately. The same words are found in the corresponding prayer in the
Liturgy of S. Chrysostom, though they are not used there quite in the same
manner. It is evident that as time passed a less purely spiritual sense was
attached to the idea of the offering made to God in the Eucharist, until in
mediaeval times it would doubtless have seemed strange to speak as if
offering and praying were synonymous ; but it is interesting to notice how the
word was used at first, and it strengthens the conviciion that mediaeval
ideas were founded upon words which had been formerly used in different
senses. Compare Tertull. ad Scap., cap. ii., quoted above, p. 5.]

36 Eastern Liturgies.

Here follows a bidding prayer proclaimed by the Beacon}
Bishop. O God ... the God and Father of Thy holy
Servant Jesus our Saviour,2 look upon us, and upon this Thy
flock, . . . and sanctify us in body and soul, and make us
worthy ... to receive the offered blessings ; and judge none
of us to be unworthy ; . . . through Thy Christ, with whom
to Thee be all glory, &c. Amen.
Beacon. Attend.
Bishop. Holy things to the3 holy.
Let the people answer. One holy, one Lord, one Jesus Christ,
to the glory of God the Father, blessed for ever. Amen.
Glory to God in the highest, and on earth peace, good-will
towards men. Hosanna to the Son of David ; blessed is He
that cometh in the name of the Lord, God the Lord, and He
hath been manifested unto us. Hosanna in the Highest.4
1 " Then we say that prayer which the Saviour delivered to His disciples^
with a pure conscience styling God our Father and saying, Our Father
which art in heaven." — Cyril.
[The omission of the Lord's Prayer from the above Liturgy is a singular
circumstance, of which no explanation, can be given.]
2 [For this expression, see extract from " The Doctrine of the Twelve
Apostles," pp. 22-25.]
3 " After this the priest says, ' Holy things to holy men.' Holy are the
gifts presented, since they have been visited by the Holy Ghost ; holy are you
also, having been vouchsafed the Holy Ghost ; the holy things therefore corre
spond to the holy persons. Then ye say, ' One is holy, One is the Lord,
Jesus Christ.' Truly, for One only is holy by nature ; we too are holy, but
not by nature, only by participation and discipline and prayer." — Cyril.
4 [It is interesting to find this hymn of praise towards the end of the
Liturgy, because it thus corresponds to some extent with the position into
which Gloria in Excelsis was brought in the Second Prayer Book of
Edward VI., a.d. 1552 ; and it should be compared with the similar expres
sions in the Thanksgiving after Communion, in the " Doctrine of the Twelve
Apostles," above, p. 24. Another form of this hymn, more closely corres
ponding to our own, is found in another part of the " Apostolic Consti
tutions. " It is headed, A Morning Prayer. " Glory to God in the highest
and on earth peace, good-will towards men. We praise Thee, we sing to

Clementine Liturgy. 37

After this let the Bishop communicate. Then the priests and
the deacons . . . and deaconesses . . . and then all the people in
order with reverence, and attention, without noise.
And when the Bishop gives the Offering, let him say, The
Body of Christ.
Let the receiver answer, Amen.
And let the Beacon hold the cup, and give it saying, The
Blood of Christ, the cup of life.
And let him who drinketh say, Amen.
Let Psalm XXXIV. be sung whilst all the rest are receiving.1
And when all, both men and women, have received, let the
Beacons take what remaineth and carry the same into the
Priest's chamber.
When the Psalm is finished let the Beacon say,2 Having
Thee, we bless Thee, we glorify Thee, we worship Thee, through the Great
High Priest ; Thee the True God, the One Unbegotten, alone unapproach
able, for Thy great glory; 0 Lord, Heavenly King, God the Father
Almighty, 0 Lord God, the Father of Christ, the blameless Lamb who
taketh away the sin of the world, receive our prayer ; who sittest above the
Cherubim ; for Thou only art Holy ; Thou only the Lord Jesus, the Christ
of the God of all creation, our King ; through whom to Thee be glory,
honour, and worship." — Apost. Constit., lib. vii. 47. It should be noticed
that in both cases the reading, " Good-will towards men," is followed.]
1 "After this ye hear the chanter with a sacred melody inviting you to
the Communion of the Holy Mysteries, saying, ' 0 taste and see how
gracious the Lord is ' (Ps. xxxiv. 8). Trust not the decision to thy bodily
palate, but to faith unfaltering ; for when we taste, we are bidden to taste
not bread and wine, but the sign of the Body and Blood of Christ. Approach
therefore not with tby wrists extended, or thy fingers open, but making thy
left hand as it were a throne for thy right, which is about to receive the
King. Then hollowing the palm, receive the Body of Christ, saying after
it, Amen. Then approach also to the cup of His Blood ; not stretching forth
thine hands, but bending, and saying iu the way of worship and reverence,
Amen, be thou hallowed by partaking also of the Blood of Christ."— Cyril.
2 "Then wait for the prayer, and give thanks unto God who hath
accounted thee worthy of so great mysteries. Hold fast these traditions
unspotted, and keep yourselves free from offence. Sever not yourselves
from the Communion ; deprive not yourselves, by the pollution of sins, of

38 Eastern Liturgies.

partaken of the Precious Body and of the Precious Blood of
Christ, let us give thanks, &c.
Bishop. O Lord, God Almighty, Father of Thy Christ
the blessed Servant, ... we give thanks to Thee that Thou
hast vouchsafed unto us to partake of Thy holy mysteries, &c.
Beacon. Bow down to God through His Christ, and receive
the Blessing.
Bishop. O God Almighty ... be favourable and hear me
for Thy Name's sake ; and bless those who have bowed down
their necks before Thee, and give them the desires of their
hearts, as may be expedient for them, &c.
Beacon. Depart in peace.
It cannot be stated with certainty whether the prayers
in the above service are copies of a form of Liturgy
which was in actual use or not. But however this may
be, many signs may be detected which connect this
service with the form of Liturgy handed down in the
Churches of Palestine and Syria, under the name of the
Liturgy of S. James.1 With this Liturgy S. Chrysostom^!

these holy and spiritual mysteries. ' And the God of peace sanctify you
wholly,' &c. (1 Thess. v. 23), to whom be glory and honour, now and for
ever. Amen." — Cyril Hierosol., Lect. xxiii.
1 Amongst other resemblances may be noticed the form of the Doxology
preceding the Anaphora, which mentions God the Father first, instead of
beginning as in other Liturgies, and in 2 Cor. xiii., " The grace of our Lord
Jesus Christ." The expression " Up with the mind," agrees also with the
unusual form in the Liturgy of S. James, referred to by S. Chrysostom in his
ninth Homily on Penitence, " Let us lift up our mind and our hearts." The
form of Preface also agrees in the mention of sun and moon and earthly
powers, though it was much reduced in length in the Liturgy of S. Jamesj
and the description of the Cherubim and six-winged Seraphim is almost
word for word the same in both. The great Prayer of Consecration begins
abruptly with the same form, " Holy art Thou, ' &c. ; and the character and
order of the intercessions after the Consecration are very similar in both. It
is interesting to recall to mind in connection with these resemblances that,

Liturgy of S. Chrysostom. 39
was familiar, as a presbyter of Antioch, a.d. 386-397,
and he frequently refers in his " Homilies " to various dis
tinctive features of it.1 These references form an in
teresting subject of study ; but care is necessary in
referring to them to avoid confusing this Liturgy of
S. James with that which now bears the name of S.
Chrysostom. The Liturgy named after S. Chrysostom belongs to
the Church of Constantinople, to the See of which he was
elected a.d. 397. At the present day two very similar
forms of Liturgy are in use in the Greek Church, named
respectively after S. Basil and S. Chrysostom ; and since
they are found in an ancient MS. which proves that they
were in contemporaneous use a thousand years ago, it
is very probable that they belong almost to the days of
these bishops. This early copy, which is known by the
name of the Barberini MS., assigns certain prayers in
each to S. Basil and S. Chrysostom as their authors ;
but as time went on the two services became more and
more fused together ; and prayers which were once dis
tinctive of the service of S. Basil, are now found in that
of S. Chrysostom.2
as was mentioned before, the Clementine Liturgy is expressly assigned to
one named S. James, as the author of it, and to notice that the references
in Cyril's Lecture apply as well to the one as to the other.
1 These references are given in full in Bingham, Antiq., book xiii., chap.
vi. ; and in Palmer's Origines Liturgies, vol. i., pp. 30-34. Many of them
are also mentioned by Dr. Swainson, "The Greek Liturgies," pp. 218-
324. 2 Curious to say, that which is called " A Prayer of S. Chrysostom, ' and
which is now placed at the end of our Matins and Evensong, is found first
in the Barberini MS. of the Liturgy of S. Basil. And from this it seems to
have been afterwards introduced into the Liturgy of S. Chrysostom. See
Dr. Swainson's " Greek Liturgies," pp. 76, 89, 113.

40 Eastern Liturgies.
The variation which is found to exist in different copies
of the Liturgy of S. Chrysostom has been the cause of
much perplexity. There is no doubt that it is due, partly
to the gradual adoption of prayers from the originally
distinct Liturgy of S. Basil and of new devotions added
between the eleventh and sixteenth centuries, but chiefly
to the fact that the rubrical directions and the deacon's
parts are inserted in some and omitted in other copies.
It is the custom for the deacon to lead the congrega-;
tion in certain audible devotions whilst the priest prays
silently, the concluding ascription of praise being the
only part said aloud in each prayer. Many copies con
tain the priest's parts only, and appear, in consequence,
to be much more simple than the others. The apparent
confusion of the latter is due to the fact that they contain
two distinct sets of devotions, which are appointed to be
used simultaneously, namely, the inaudible prayers of the
priest, and the petitions of deacon and congregation,
which are said aloud.
The modern form of the Liturgy of S. Chrysostom, as
it is now used in the Eastern Church, has been often pub
lished, containing the additions introduced at various
times in the shape of rubrical directions and secret de
votions of the ministers, and complicated with the
diaconica at full length.1 In the following English
translation a specimen is given of the Liturgy of, S.
Chrysostom, as it was handed down from times preceding
the eleventh century ; and, though there is no intention
' It is given by Dr. J. M. Neale, " Liturgies of S. Mark, S. James,
S. Chrysostom, and S. Basil ; " by F. Procter, " History of the Book of Com
mon Prayer ;" by C. E. Hammond, " Liturgies Eastern and Western;" as
well as in other works more difficult of access.

Liturgy of S. Chrysostom. 41
to affirm that no ceremonies besides those mentioned in
the text were then in use, attention will be called to
the proof here afforded that various devotions which now
belong to this Liturgy are modern additions to it.1
Accompanying this translation a Latin version is
given, which has been found in an edition of S. Chrysos-
tom's works of 1536, and is described as a translation
made several years before by Erasmus of Rotterdam for
the use of the Bishop of Rochester.2 Fisher, Bishop of
Rochester, when Chancellor of the University of Cam
bridge, gave much encouragement to the study of Greek,
and was the great friend and patron of Erasmus, who
was Lady Margaret Professor of Divinity, 1511-1514.8
It is therefore probable that this translation was made
during this period ; and its importance will at once appear
when it is remembered that it is a proof that the Eastern
Liturgies were known and studied in England in the
times preceding the Reformation. Archbishop Cranmer
was himself a Greek scholar, and would not need the
assistance of this Version ; and, moreover, it is clear that
a Greek Text of this Liturgy was known to him, for he
quotes from it in an independent Latin version evidently
1 In "The Greek Liturgies," edited by Dr. C. A. Swainsnn, copies are
given of the Barberini MS. of the Liturgies of S. Basil and S. Chrysostom,
which is assigned to the eighth or ninth century, and of a MS. of S. Chry
sostom of the eleventh century, belonging to Lady Burdett Coutts, as well
as the text of S. Chrysostom from the first printed edition by Demetrius
Ducas, 1526. The translation which follows is taken by kind permission
of the Syndicate of the University Press, from the copy of the MS. of the
eleventh century.
2 Chrysostomi Opera, by Chevallon, Paris, 1536, torn, v., pp. 350-354,
in the Cathedral Library at Wells. The words within brackets are tbe
marginal notes of this edition.
3 Hook, " Archbishops of Canterbury," vol. vi., p. 429.

42 Eastern Liturgies.
translated by himself.1 But in those days Greek was
known to few, and there is little doubt that the version
which was commonly used by our Reformers is here
preserved.2 1 Cranmer's " Collections from Scripture and the Fathers," vol. ii. , p. 347,
under the heading, Contra purgatorium, — " Preeterea offerimus tibi rationa-
bilem hostiam hanc pro hominibus qui in fide requiescunt, progenitoribus,
patribus, patriarchis, propbetis, apostolis, predicatoribus, evangelistis, mar-
tyribus, confessoribus, contir.entibus, et omni spiritu in fide defuncto.
Notabiliter. Praecipue sancta, immaculata, semper benedicta, gloriosa
domina nostra, dei genitrice et semper virgine Maria." — Brit. Mus. Eoyal
MSS. 7 B. xii.
2 Palmer, Origines Liturg. , vol. i., p. 75, mentions this translation, and its
variation from other copies. But its existence seems to have been forgotten,
or it has escaped discovery of recent years. The translation was made from
some MS. or MSS. not now known, for it differs completely from the copy
published in 1526, by Demetrius Ducas, which is supposed to have been the
first printed edition, and has points of variation from all other copies which
I have met with. It appears from a marginal note that more than one copy
was consulted by Erasmus ; see below, page 50. The work published by
Ducas, Bome, 1526, contained the Liturgies of S. Chrysostom, S.Basil, and
the Pre-sanctified ; and the same text of the Liturgy of S. Chrysostom was
published at Venice, in 1528, by Fratres de Sabio, together with a Latin
version. In 1644, a different text of this Liturgy was published at Venice,
which is described as being " commonly used in certain monasteries," and a
Latin translation accompanies it, which is that above mentioned as made by
Erasmus. This is stated to have been taken from the works of Chrysostom
published by Morell afParis, and to have been previously published in a
separate form by Anton, de Sabbio at Venice. I have not succeeded in find
ing a copy of the original edition of this Greek text, which was probably
published before 1528. Copies of the editions of 1526, 1528, and 1644, are
in the British Museum, as well as an edition of S. Chrysostom's Works
in Latin, 5 vols. Basil, 1547, (Press Mark, 1013. h. 3), which contains the
version of Erasmus. This last work belonged to Archbishop Cranmer and
bears his autograph.

Liturgy of S. Chrysostom. 43-

The Divine Liturgy op our Father among the Saints,
John, Archbishop of Constantinople, the Golden-
mouthed.1
[In later copies other Vestry Prayers occur before the
following, which is said whilst the Elements are placed upon
the Prothesis, or Credence Table.]
The Prayer of the Prothesis.
O God, our God, who didst send the Bread from Heaven,
the food of the whole world, our Lord and God Jesus Christ,
Saviour and Redeemer and Benefactor, who blesseth and
sanctifieth us, do Thou bless this oblation (Prothesis), and
1 Mibsa S. Joannis Chrysostomi supra compi/ores annos ab Erasmo
ROTERODAMO, IN GRATIAM EPISCOPI RoFFENSIS, VERSA. [ChrysOStOmi
Opera, Paris, 1536 ; Basil, 1547.]
Oratio guam dicit sacerdos priusquam ingrediatur templum ubi sacrificat.
Domine Deus noster emitte manum tuam de sancto habitaculo tuo et corro-
bora me ad propositum ministerium tuum, ut citra condemnationem assistam
metuendo altari, et immaculatum sacrificium peragam et nunc et semper et
in ssecula SEeculorum. Amen.
Oratio quam dicit sacerdos cum ingreditur. Introibo in domum tuam, &c.
(Ps. 5 b).
Hcec ubi dixit, osculatur mensam quater in figuram erueis, et accipit steeha-
rion, i.e., lineam vestem dextra manu : et osculatur ae benedicit earn. Exultet
anima mea in Domino, &c. (Esai. 61 d).
In cervicale. Dominus regnavit, &c. (Ps. 92 a).
In cingulnm. Accingere gladio tuo, &c. (Ps. 44 a).
Oratio pallii. Sacerdotes tui Domine, &c. (Ps. 131 b et 2 Paral. 6 g).
Adprimam sublationem. Tanquam ovis, &c. (Esai. 53 c).
Ad secundam sublationem. Precibus Domine ejus quse genuit te deipara
et semper virginis Maria?, sanctarum omnium potestatum spiritualium, pre-
ciosi prophetee precursoris ac Baptistae Joannis, sanctorum gloriosorum apos-
tolorum et S. Nicolai cujus et memoriam celebramus, miserere et serva nos.
Benedictio tertia sublationis. Memento Domine augustissimorum et Dei
observantium regum nostrorum : memento Domine spirituals nostri patris,

44 Eastern Liturgies.
admit it to Thy heavenly altar. Remember according to Thy
goodness and kindness those who offered and those for whose
.sake they brought it, and keep us uncondemned in the minis
tering of Thy divine mysteries. For Thy honourable and
magnificent Name is sanctified and glorified, even of the
Father and of the Son and of the Holy Ghost, now and for
ever, world without end. Amen. [This prayer is found in
the Barberini MS. of S. Basil ; but not of S. Chrysostom,
where another prayer takes its place.]
Latin Version of Erasmus — continued.
-et totius in Christe fraternitatis nostra?, et omnium qui preemigrarunt e vita,
patrum et fratrum nostrorum.
Ad infusionem vini. Et unus militum lancea latus ejus aperuit, &c.
(Joan. 19 f).
Et addens aquam dicit. Et aqua, &c. (ibid.).
Diaconus. Dominum obsecremus.
Oratio mystica. Domine Deus noster qui obtulisti te ipsum agnum irre-
prehensibilem pro mundi vita respice ad nos, et ad panem hunc et ad poou-
lum hoc, et fac ilium immaculatum et preciosum tuum sanguinem in trans-
sumptionem animarum et corporum ; quoniam sanctificatum est et glorifica-
turn preciosissimum et augustum nomen tuum, patris et filii et spiritus sancti.
[This prayer is found in the Barberini MS. of S. Chrysostom ; but it
seems to have fallen out of all other known MSS., including that above of
-the eleventh century.]
Oratio thymiamatis. Thymiama offerimus in conspectu tuo Domine, &c.
Ad discum. Operuit ccelos virtus, &c. (Abac. 3 a).
Cum tetigit calicem. Dominus regnavit, &c. (Ps. 92 a).
Cum mittit nebulam. Et nebula lucida obumbravit eos, &c. (Matt. 17 a
et Ps. 32 b).
-Oratio ad oblationem cum ponuntur sacra,1 priusquam inferantw (d
altare : qui locus est in sinistra altaris. Deus Deus noster qui ccelestem
panem alimoniam totius mundi Dominum nostrum Jesum Christum et Denm
emisisti servatorem et redemptorem et beneficum benedieentem ac sanctifi-
cantem nos, ipse benedic oblationem banc, et accipe earn in supercoelesfe
tuum sacrarium. Memento, quippe bonus, et humanus, eorum qui intule-
runt et per quos intulerunt. Nosque sine condemnatione serva in celebra-
.tione divinorum tuorum mysteriorum : quoniam benedictum, &c.

Edition of 1644. "Oratio ad Propositionem ubi ponuntur sacra," &c.

Liturgy of S. Chrysostom. 45
Beacon. Sir, give a blessing.
Priest. Blessed be the kingdom of the Father and of the Son
and of the Holy Ghost, now and for ever, world without end.
[The Litany which follows is named, " The Great Collect."]
Beacon. In peace let us pray to the Lord.
(Lord, have mercy.)
For the peace from above, and the salvation of our souls,
let, us pray to the Lord.
(Lord, have mercy.)
For the peace of the whole world, &c.
The Prayer of the First Antiphon.
0 Lord our God, whose might is incomparable and glory
incomprehensible, whose mercy is measureless and love
Latin Version of Erasmus — continued.
Demde venit diaconus et accipit benedictionem a sacerdote et sacerdos dicit .-
Angelus Domini dirigit viam tuam et una nobiscum sacra peraget.
Primum benedicit sacerdos poputum. Gratia sanctissimi et boni et vivifi-
cantis spiritus sit vobiscum.
Sacerdos autem cum diacono faciunt ascensiones tres in sanctum sacrarium,.
et accipit benedictionem sacerdotis diaconus, et sacerdos benedicit caput illius
dicens : Angelus Domini dirigit viam tuam, &c.
Diaconus autem egressus sacrarium dicit : Benedic Domine.
Et sacerdos. Ecphonesis. Benedictum regnum patris et filii, &c.
Tunc diaconus exclamat : In pace Dominum obsecremus. Populus.
Domine miserere.
Diaconus. Pro superna pace, et salute animarum nostrarum, Dominum
rogemus. Populus. Domine miserere.
* * * * * * *
Diaconus. Pro temperie aeris, fertilitate et temporibus pacificis, Domi
num, &c.
Diaconus. Pro navigantibus, viatoribus, ajgrotantibus, laborantibus, cap-
tivis, et pro salute illorum, Dominum, &c.
Diaconus. Ut liberet nos ab omni tribulatione, irse, et necessitatis [«c],
Dominum, &c.
Dum Diaconus prmmciat rogatimes, sacerdos dicit hanc orationem secrete :
Domine Deus noster, cujus robur insestimabile et gloria incomprehensibihs,

46 Eastern Liturgies.
ineffable, do Thou, 0 Lord, according to Thy tender love, loot
down upon us and upon this holy house, and enrich us and
those who pray with us, with Thy mercy and pity.
Beacon. Defend, save, have mercy upon us, and guard ns,
O God, by Thy grace.
Commemorating our all holy, un defiled, most blessed Lady,
Tlieotokos, and ever virgin Mary, with all the Saints, let
us commend ourselves and one another, and our whole life to
Christ our God.
Aloud. For to Thee belongeth all glory, honour, and wor
ship, the Father and the Son and the Holy Ghost, now and
for ever, world without end. [This and the two following
prayers are found in the Barberini MS. of S. Basil, but not of
S. Chrysostom. The Antiphon follows each prayer.]

Latin Version of Erasmus — continued.
cujus misericordia immensurabilis et humanitas ineffabilis, ipse Domine se-
, cundum clementiam tuam respice in nos, et ad sanctam domum hanc, et fac
nobiscum, cunque his qui nobiscum vota faciunt, divites misericordias tuas et
miserationes tuas.
Populus. Domine miserere.
Diaconus. Defende, serva, miserere, custodi nos Deus tua gratia. Sanctis-
simse, incontaminatEe, super omnes benedicta? gloriosa? domina? nostra;, dei-
para?, et semper virginis Marise, cum omnibus Sanctis memoriam agentes,
nos ipsos, et invicem, et omnem vitam nostram Christo Deo nostro commen-
demus. Populus. Domine miserere
Exclamatio sacerdotis. Quoniam decet te omnis gloria, &c.
Antiphmium primum. Chorus unus canit : Bonum confiteri, &c. (Ps. 91*
a, &c). Hoc idem in altera- chori parte canilur : Precibus sanctissimaej
deipara), servator, serva nos. Ad annuntiandum mane misericordiam tuam,
et veritatem tuam omnibus diebus nostris. Precibus deipara?, servator,
serva nos. Quoniam rectus Dominus Deus noster, et nunc est in justitia
vultus illius. Precibus deiparse, &c.
Oratio. Domine Deus serva populum tuum et benedic hsereditati to,
plenitudinem ecclesia? tua? serva, sanctifica diligentes decorem domus tuas.
Tu eos vicissim glorifica divina tua virtute, et ne deseras nos sperantesin
te. Diaconus. Defende, &c. [Ending as former prayer.]

Liturgy of S. Chrysostom. 47

Prayer of the Second Antiphon.
O Lord, our God, save Thy people, and bless Thine inheri
tance ; guard the fulness of Thy Church, &c.
Prayer of the Third Antiphon.
0 Thou who hast given us grace with one accord to make
our common supplications unto Thee ; and hast promised that
when two or three are gathered together in Thy Name Thou
wilt grant their requests, do Thou Thyself fulfil now the
petitions of Thy servants as may be expedient for them ;
granting us in this world knowledge of Thy truth, and in the
world to come life everlasting,
Beacon. Defend, save, &c. Commemorating our all holy, &c.
Aloud. For Thou art a good and loving God, and to Thee
we ascribe glory, the Father and the Son, <fec.
[The Gospels are now brought in. This is the Little
Entrance.] Prayer of the Entrance.
0 Master, Lord, our God, who hast ordained in heaven
hosts and armies of angels and archangels for the service of
Latin Version of Erasmus — continued.
Antiphonum secundum. Dominus regnavit, &c. (Ps. 92). Gloria Patri, &c.
Oratio. Qui communes has et Concordes preces largitus es, quique quando
duo aut tres concordant in nomine tuo petitiones praestaturum te promisisti
(Matt. 18 c) ; ipse nunc quoque Domine servorum tuorum postulationes ad
eorum utilitatem imple, concedens nobis in prsesenti seculo cognitionem
veritatis, et in futuro vitam aaternam largiaris. Diaconus. Etiam atque
etiam, in pace Dominum rogemus. Populus. Domine miserere. Sanctissimse
incontaminata?,&c. Exclamatio sacerdotis. Quoniam bonus et humanus Deus
es et tibi gloria, &c.
Antiphonum tertium. Venite exultemus Domino, &c. (Ps. 94 a).
Canuntur hcec ab utroque choro alternaiim. Sacerdos autem egreditur e
pa/rvo ostio, partans evangelium, prwcedente ministro cum lucerna. Et con-
versus ad Christi imaginem inter duo ostia inflexo capite, cairn exelamatione
dicit hanc orationem primum secrete : Here Domine Deus noster, qui consti-
tuisti in co?lis ordines, et exercitus angelorum et archangelorum in minis-

48 Eastern Liturgies.
Thy glory, grant that with our entrance there may be an
entrance of holy angels ministering together with us, and
with us glorifying Thy goodness.
For to Thee belongeth all glory, Ac.
Beacon. Wisdom. Stand up.
And after the entrance, and the Troparion, and the KontaJcion
of the day, the Priest says :
For Holy art Thou, our God, and to Thee we ascribe glory,
the Father and the Son and the Holy Ghost, now and for ever.
Beacon. World without end.
The people sing the Trisagion Hymn (" Holy God, Holy
Mighty, Holy and Immortal "), and the Priest says the Prayer.
Prayer of the Trisagion.
0 God the Holy, who restest in the Holy, who art hymned
by the Seraphim with the sound of the Trisagion, and glorified
by the Cherubim, and worshipped by all Heavenly powers ;
who out of nothing didst bring all things into being ; who didst
create man after Thine image, &c. Do Thou, 0 Lord, receive
even from the mouth of us sinners the Thrice Holy Hymn, and
visit us in Thy goodness. Forgive us every offence, voluntary
and involuntary ; sanctify our souls and bodies, and grant
that we may serve Thee in holiness all the days of our life,
Latin Version of Erasmus — continued.
terium tuse gloria? fac ut cum nostro ingressu, fiat ingressus sanctorum
angelorum nobiscum sacra celebrantium et pariter glorificantium tuam
bonitatem. Tunc addit sacerdos : Benedictus sit ingressus sanctorum tuorum,
nunc et, &c.
Et tollens in altum evangelium in imaginem Cracis, magna voce dicit : Sa-
pientia recta.
Chorus. Venite adoremus, &c. \
Cantor. Sanctus Deus, sanctus fortis, &c. Gloria Patri et filio, &c.
Dum hcec canuntur sacerdos dicit tacite hanc orationem : Deus sancte, qui
in Sanctis requiescis ; qui ter sancta voce a Seraphim laudaris, et a Cheru
bim glorificaris, et ab omni superco?lesti potestate adoraris ; qui a non ente
ad esse producis universa, &c.

Liturgy of S. Chrysostom. 49
through the intercessions of the holy Theotokos, and all Saints
who have been well pleasing to Thee from the beginning.
(Aloud.) For holy art Thou, &c.
Beacon. Attend. Priest. Peace to all. Beacon. Wisdom.
And after the Apostle and the Alleluia, then a Psalm. The
Priest says the Prayer of the Gospel.
Cause, 0 Loving Master, the pure light of the knowledge of
Thee our God to shine in our hearts, and open the eyes of our
understanding to comprehend the Gospel messages, &c. [This
is omitted in modern copies.]
After the Gospel the Beacon says :
Let us all say, with our whole soul and with our whole
heart let us say :
(Lord have mercy.)
Lord Almighty, God of our fathers, we pray Thee hear and
have mercy.
(Lord have mercy.) Latin Version of Erasmus — continued.
Sacerdos. Attendamus. Pax omnibus. Sapientia recta.
Cantor. Psalmus David, &c.
Tunc dicit epistolam ad Hebraios. Epistola Pauli. Eratres, si enim per
angelos dictus sermo fuit firmus, &c. (Hebr. 2 a).
¦Post epistolam sacerdos dicit: Pax omnibus. Cantor. Sapientia recta.
Psalmus David, et Alleluia. Tuncvenit diaconus ad sacerdotem flexo capite,
sacerdos autem orat super eum; Dominus dabit verbum evangelizantibus
virtute multa per preces domina? nostra? deiparse et semper virginis Maria?,
sancti et gloriosi apostoli et evangelista? hujus.
Sacerdos. Sapientia recta. Audiamus sanctum evangelium. Diaconus.
Ex Luca? evangelic Et populus, Gloria tibi Domine. Et sacerdos, Attenda
mus. Diaconus. Dixit Dominus discipulis suis, Qui vos audit, &c. (Luc. 10 c).
Post evangelium Diaconus. Dicamus omnes.ex tota anima et ex tota mente
dicamus. Sacerdotis exclamatio. Domine omnipotens Deus patrum nostrorum, dives
in misericordia et bonus in miserationibus, qui non vis mortem peccatoris
sed expectas conversionem et pcenitentiam, ut convertatur et vivat.
Diaconus. Pro sancta domo hac et iis qui, &c. [Short Litany follows;
then prayers for catechumens, and dismissal.] B

50 Eastern Liturgies.
[A brief Litany follows, varying in different copies, endinq'i
with " The Prayer of earnest supplication."
Then follow the prayers for the Catechumens, and their
dismissal.'] First Prayer of the Faithful, after the unfolding of the
Corporal.
We thank Thee, 0 Lord God of hosts, that Thou hast
deemed us worthy to stand at this present time at Thy holy.
Altar and to throw ourselves upon Thy compassion for our
own sins and the ignorances of Thy people. Accept, 0 G-od,
our prayer. Make us to become worthy to offer to Thee prayers
and supplications and sacrifices without shedding of blood for
all Thy people ; and enable us whom Thou hast placed nrthiq
ministry, by the power of Thy holy Spirit, to call upon Thee
blamelessly and without offence, with the clear testimony of
our conscience in every time and place ; that Thou mayest
attend and be merciful unto us in the abundance of Thy
goodness. Beacon. Defend, save, &c. Wisdom.
Aloud. For to Thee belongeth all glory, &c.
Latin Version of Erasmus — continued.
Oratio fidelium prima. Gratias agimus tibi Domine Deus virtutum qui
dignatus es nos ut assistamus et nunc tuo sancto sacrario, et ut provolvamui'
tuis miserationibus pro nostris peccatis et populi ignorantiis, suscipe Deas
deprecationem nostram : fac nos dignos ut offeramus tibi deprecationefjet
supplicationes et sacrificia immaculata l pro populo tuo ; et idoneos nos
redde quos posuisti in ministerio tuo hoc, in virtute spiritus tui sancti, sine
condemn atione, et offensa in puro testimonio conscientise nostra? ut invocemift
te in omni tempoi'e et loco, ut exaudiens nos propitius nobis sis in multitu-
dine bonitatis tuae. Diaconus. Defende serva, &c. Populus. Domine
miserere et custodi nos Deus. Sapientia. Quoniam te decet, &c. (Sat»
in margin. In exemplari quodam Gra?co desunt, et custodi nos Deus. Et
post Sapientia, ponit sKtpwvnaig tov iepsug.)
Diaconus autem dicit litanias.

1 It should be noticed that here and in other places immaculatum is used as the trans
lation of avaif*ctKTos . In the edition of 1644 this is altered to incruentum.

Liturgy of S. Chrysostom. 51

The Second Prayer of the Faithful.
Again and oftentimes we fall down before Thee, and pray
Thee of Thy goodness and kindness to look upon our prayer,
and to cleanse our souls and bodies from all pollution of flesh
and spirit . . . and vouchsafe, O God, to those who pray with
us advance in life, faith, and spiritual understanding. Give
to them who always serve Thee with fear and love to partake
without blame and condemnation of Thy holy mysteries, and
to be counted worthy of Thy heavenly Kingdom.
Beacon. Defend, save, &c. Wisdom.
Aloud. That being always guarded by Thy might we may
ascribe glory to Thee, &c.
»
Prayer which the Priest makes by himself whilst the Cherubic
Hymn (" We, who in a mystery represent the Cherubim and
sing the Ter-sanctus," &c.) is sung.
None is worthy among them that are bound with fleshly
desires and pleasures to approach or draw near or minister
unto Thee, O King of Glory. For to serve Thee is great and
terrible even to the heavenly hosts. Vet through Thine un
speakable and boundless love for man Thou becamest Man
unchangeably and unalterably, and didst take the title of our
High Priest and commit to us the ministration of this act of wor
ship, this Sacrifice without shedding of blood. . . . Look upon
Latin Version of Erasmus — continued.
Oratio fidelium secunda. Iterum et saspius tibi provolvimur et te rogamus,
&c. Exclamatio sacerdotis : Ut a tua virtute semper servati, &c.
Oratio cherubici a sacerdote prolata. Nullus dignus est implicitus carnali-
bus desideriis et voluptatibus accedere .... Sacrificiorum ritum instituisti,
ac solennis hujus et immaculati sacrificii celebrationem nobis tradidisti, &c.
Et cum sacerdos dicit hanc orationem cantores canunt hmc : Qui cherubim
mystice representamus et vivificanti trinitati ter sanctum hymnum canimus,
et omnem vita? deponimus solicitudinem, tanquam regem omnium suscipientes,
et angelicis invisibiliter stipati agminibus, Alleluia.

52 Eastern Liturgies.
me a sinner, Thine unprofitable servant, and purify my soul and
heart from an evil conscience, and enable me, who am endued
with the grace of Priesthood, by the power of Thy holy
Spirit to stand before this Thy holy table, and administer
Thy holy and undefiled Body and Thy precious Blood, &c.
[The Elements are here brought in. THE GEEAT
ENTRANCE.]
Prayer of Oblation after the placing of the divine gifts upon the
holy table.
0 Lord God Almighty, the only Holy, who receivest the sacri
fice of praise from those who call upon Thee with their whole
heart, receive also the prayer of us sinners, and bring it to
Thy holy Altar, and enable us to offer Thee gifts and spiritual
sacrifices for our own sins and the ignorances of Thy people ;
and make us meet to find grace before Thee, that our sacrifice
may be acceptable unto Thee, and that the good Spirit of Thy
grace may rest upon us and upon these presented gifts, and'
upon all Thy people. [Many ceremonies are now appointed
here, with varying devotions. In the Barberini MS. this

Latin Version of Erasmus — c
Sacerdos vera post orationem sequitur diaconum et vadit ad oblationem. Ml
inclinatis capitibus ter in terram, sumunt, diaconus quidem corpus, sacerdos
vero sanguinem, et exeunt ex parvo ostio, dicente sacerdote paulnlim egresso.
Meminerit tui Dominus Deus in regno suo, nunc, &c. [A short Litany
follows.] Oratio post depositionem sanctorum donorum a sacerdote. Dominus Deus
noster, qui omnipotens es, qui solus sanctus, qui accipis sacrificium laudis'
ab iis, qui invoeant te in toto corde, accipe et nostram peccatorum depreca-
tionem, et adducito in sanctum tuum sacrarium. Et idoneos nos redde ad
inferenda tibi dona et saerificia spiritualia pro nostris peccatis, et populi
ignorantiis, et dignos nos fac ; ut inveniamus gratiam in conspectu tuo, ut
acceptabile fiat sacrificium nostrum, et ut obumbret spiritus gratis tua?
bonus super nos, et super proposita dona ha?c, et omnem populum tuum.
Populus. Pra?sta Domine. [A short Litany follows.]

Liturgy of S. Chrysostom. 53

prayer is headed, " Prayer of oblation of the holy John the
Golden-mouthed, after the holy gifts are placed upon the
holy Table and the people have finished the mystic hymn."]
Beacon. Defend, save, have mercy. (Lord, have mercy.)
That the whole day may be perfect, holy, peaceful, and
sinless, let us ask of the Lord. (Grant, Lord.)
Pardon and forgiveness of our sins and transgressions, let
us ask of the Lord. (Grant, Lord.)
qp -j? gp iff qp qp
Priest. Peace to all.
Beacon. Let us love one another that with one mind we
may confess.
(Choir. Father, Son, and Holy Ghost, the consubstantial
and indivisible Trinity.)
And after the KISS is given the deacon says :
The doors, the doors. In wisdom let us attend.
People. I believe in one God, &c.
Beacon. Let us stand well, stand with fear : let us attend
to the holy Anaphora that we may offer in peace.
[The ANAPHORA, or Liturgy Proper, begins here.]

Latin Version of Erasmus — continued.
Sacerdos. Pax omnibus. Populus. Et cum spiritu tuo.
Diaconus. Diligamus invicem, ut in concordia eonfiteamur. Populus.
Patrem, filium et Spiritum sanctum, trinitatem unius essentia? et insepara-
bilem. Tunc osculatur sacerdos operculum quater et dicit : Hostia, Hostia,1 in
sapientia attendamus.
Lector autem dicit : Credo in unum Deum, &c.
Post symbolum autem dicit sacerdos : Stemus honeste. Stemus cum timore
Dei. Attendamus sacram sublationem in pace offerre. Chorus. Miseri-
cordiam pacis. Laudis hymnum.

1 This singular misprint for Ostia. Ostia, should be noticed.
:anmer's copv of 1547, but it is corrected in the edition ot 1644.

It is the same in

Cranmer's copy of 1547, but

54 Eastern Liturgies.

Aloud. The grace of our Lord Jesus Christ, and the love of
God the Father, and the Communion of the Holy Ghost he
with you all. (And with thy spirit.)
Let us lift up our hearts.
(Let us lift them up unto the Lord.)
Let us give thanks unto the Lord.
(It is meet and right.)
The Priest bends forward and prays.
It is meet and right to hymn Thee, to bless Thee, to praise
Thee, to give thanks to Thee, to worship Thee in every place
of Thy dominion. For Thou art God indescribable, incon
ceivable, invisible, incomprehensible, I AM for ever the same,
Thou and Thine Only-begotten Son, and Thy Holy Spirit
Thou out of nothing didst bring us into being, and when we
were fallen Thou didst raise us again, and didst not cease doing
all things for us until Thou broughtest us unto Heaven, and
gavest us tbe Kingdom that is to come. For all these things
we give thanks to Thee, and Thine Only-begotten Son, and
Thy Holy Spirit, for all things known and unknown, Thine
open and hidden favours bestowed upon us. We give Thee
thanks also for this Service which Thou hast vouchsafed to
receive at our hands, although there stand by Thee thousands
of Archangels, and ten thousands of Angels, the Cherubim
and the six-winged Seraphim, full of eyes, floating in air,
winged ; Latin Version of Erasmus — continued.
Exclamatio sacerdotis. Gratia Domini nostri Jesu Christi, et dilectio-
Dei patris, et communio sancti spiritus cum omnibus vobis. Pojmkn
Amen. Diaconus. Sursum habeamus corda. Populus. Habemus ad Dominum.
Diaconus. Gratias agamus Domino. Populus. Dignum et justum.
Sacerdos secrete. Dignum et justum te canere te benedicere te laudare,
tibi gratias agere, &c.
Exclamatio sacerdotis. Victorialem hymnum canentia,vociferantia,claman«

Liturgy of S. Chrysostom. 55

Aloud. Singing the triumphal hymn, shouting, crying out
and saying,
People. Holy, Holy, Holy Lord of Sabaoth (Heaven and
earth are full of Thy glory ; Hosanna in the highest ; blessed
is He that cometh in the name of the Lord.)
The Priest bends forward and prays.
With these blessed powers do we also, O loving Master,
cry out and say, Holy art Thou and all-Holy, Thou and Thy
Only-begotten Son, and Thy Holy Spirit. Holy art Thou
and all-Holy, and high is Thy glory : who didst so love the
world as to give Thine Only-begotten Son, that whosoever
believeth in Him should not perish, but have everlasting life.
Who, when He came and fulfilled all the dispensation for
us, in the night in which He was betrayed, or, rather,
gave Himself up for the life of the world, took bread in His
holy and undented and blameless Hands, and gave thanks,
and blessed, sanctified, brake, and gave to His holy disciples
and apostles, saying,
Aloud. Take, eat. This is My Body, which is broken for
you, for the remission of sins. (Amen.)

Latin Version of Erasmus-
tia et dicentia; Populus, Sanctus, sanctus, sanctus Dominus Sabaoth.
Pleni sunt cceli et terra gloria tua ; osanna in excelsissimis. Benedictus
qui venit in nomine Domini.
Sacerdos autem inclinato capite dicit : Cum his et nos beatis potestatibus
Domine hominum amator clamamus et dicimus, Sanctus es et totus sanctus ;
tu et unigenitus filius tuus ac spiritus sanctus, sanctus es et totus sanctus,
et magnifica gloria tua, qui mundum tuum sic dilexisti, ut filium tuum
unigenitum dares, ut omnis credens in ilium non pereat, sed habeat vitam
a?ternam (Joan. 3 b) : qui veniens et omnem pro nobis dispensationem
adimplens, nocte qua traditus est, magis autem seipsum tradidit pro mundi
vita, accipiens panem in Sanctis suis et immaculatis et incontaminatismanibus,
gratias agens, benedicens, sanctificans, frangens dedit Sanctis suis discipulis et
apostolis dicens : Accipite, comedite, Hoc est corpus meum, quod pro vobis
frangitur in remissionem peccatorum, Amen. (Matt. 26 et Marc. 14 c,
et Luca? 22 b).

56 Eastern Liturgies.
Silently. Likewise also the cup after supper, saying, s
Aloud. Drink ye all of it. For this is My Blood, of the
New Testament, which is shed for you and for many for the
remission of sins. (Amen.)
The Priest bending forward prays.
Mindful then of this saving command, and of all that hap
pened for us, the Cross, the Tomb, the Eesurrection on the
third day, the Ascension into Heaven, the Session at the
Right Hand, the Second and glorious Coming again,
Aloud. Offering Thee Thine own of Thine own in respect
of all things and for all things,
People. We hymn Thee, we bless Thee, (we give thanks to
Thee, 0 Lord, and pray to Thee our God).
The Priest bends forward and prays.
Moreover, we offer to Thee this our reasonable Service,
without shedding of blood, and we beseech, and pray, and
intreat, Send down Thy Holy Spirit upon us, and upon these
presented gifts.
And, rising up, he signs with the Cross three times the holy
gifts, saying : Latin Version of Erasmus — continued.
Similiter postquam cosnatum est, accipiens calicem, et benedicens, dicit,
Bibite ex eo omnes. Hie est sanguis meus novi testamenti, qui pro vobis et
multis effunditur in remissionem peccatorum.
Secreta oratio. Memoriam igitur agentes salutaris hujus mandati, et
omnium pro nobis factorum, crueis, sepulchri, triduana? resurrectionis, in
coelos ascensionis, ad dexteram consessus, secundi et gloriosi rursum
adventus. Exclamatio sacerdotis : Tua ex tuis tibi offerentes et omnia et per omnia.
Chorus. Te laudamus, tibi benedicimus, tibi gratias agimus.
Rursum inclinato capite dicit sacerdos : Propter hoc tibi offerimus rationa-
lem hunc et immaculatum cultum, et invocamus, et rogamus, et supplioamus.
Emitte spiritum tuum sanctum super nos, et super proposita dona hsec,
Amen. Et surgens obsignat sacra dona, et dicit : Et fac panem quidem nunc

Liturgy of S. Chrysostom. 57

And make this bread the precious Body of Thy Christ.
Beacon. Amen.
Priest. And that which is in this cup the precious Blood of
Thy Christ.
Beacon. Amen.
Priest. Changing them by Thy Holy Spirit.
Beacon. Amen. [This seems to have been an addition
made by S. Chrysostom to the older service. It is now found
in modern copies of S. Basil ; but in place of it, in copies of
the eighth and eleventh centuries, these words occur, " That
was shed for the life of the world."]
The Priest bending forward, prays.
That they may be to them that partake, for soberness of
soul, for remission of sins, for Communion of Thy Holy
Spirit, for fulfilment of the Kingdom of Heaven, for boldness
towards Thee, and not for judgment, nor for condemnation.
Moreover, we offer to thee this reasonable Service for those
who have fallen asleep in faith, our forefathers, fathers,
patriarchs, prophets, apostles, preachers, evangelists, martyrs,
confessors, those who have lived in continence, and every
just one made perfect in the faith.
Aloud. Especially our all-holy, undented, most blessed
Lady, Theotokos, and ever-virgin Mary. [In later copies a
Latin Version of Erasmus — continued.
preciosum corpus Christi tui, Amen. Et in calice dicit : In calice vero hoc
preciosum sanguinem Christi tui, transmutans spiritu tuo sancto.
Sacerdos orat. Ut fiat assumentibus in lotionem animarum, in remis-
sionem peccatorum, in communionem sancti spiritus, in regni coelorum im-
pletionem, in fiduciam apud te, non in judicium, non in condemnationem.
Pra?terea offerimus tibi rationalem hunc cultum, pro in fiderequiescentibus
majoribus, patribus, patriarchis, prophetis, et apostolis, prseconibus et evan-
gelistis, martyribus, confessoribus, continentibus, et omni spiritu in fide
initiato : pracipue pro sanctissima, immaculata, super omnes benedicta,
domina nostra deipara, et semper Virgine Maria.

58 Eastern Liturgies.
Theotokion is inserted here, as below, or, " It is very meet to
bless Thee, the Theotokos," &c]
Beacon. The diptychs of them that sleep.
The Priest, bending forward, prays.
Also the holy John, the Prophet, Forerunner, and Baptist ;
the holy and renowned Apostles, and holy (such an one),
whose memory also we celebrate, and all Thy Saints, at
whose intercession look down upon us, 0 God ; and remember
all who sleep in hope of the resurrection of life eternal.
Remember, O Lord, the souls of Thy servants, who have
fallen asleep before us (here he commemorates whom he will),
and give them rest where the light of Thy countenance shines
upon them.
Moreover, we beseech Thee, remember, 0 Lord, the whole
Episcopate of the orthodox, &c.
Moreover, we offer to Thee this reasonable Service for the
whole world, the holy Catholic and Apostolic Church, &o.
Latin Version of Erasmus — continued.
Ut vere dignum et justum est, glorificare te deiparam et semper beatissi-
mam,etpenitusincpntaminatammatremDe'inostri, honoratiorem Cherubim,
et gloriosiorem incnmparabiliter Seraphim, quae citra corruptionem Deum
peperit : vere1 deiparam te magnificamus.
Hesc canente choro sacerdos dicit : Ave gratia plena Maria, dominus
tecum, &c.
Oratio. Honorabilium, incorporalium, superccelestium, sancti Joannin
propheta? precursoris et Baptistse, sanctorum gloriosorum et omnino cele-
brium Apostolorum, sancti hujus cujus et memoriam agimus, et omnium
sanctorum tuorum, quorum supplicationibus respice nos Deus, et memento
omnium qui dormierunt in spe resurrectionis et vitse seternse, et requiescere ;
eos facito, ubi videtur lumen vultus tui.
Adhuc te invocamus, In primis memento Domine omnis episcopatus
orthodoxorum, recte interpretantium verbum tuse veritatis, totius sacerdotii,
in Christo diaconatus, et omnis sacerdotalis ordinis.
Etiam offerimus tibi rationale hoc obsequium pro orbe teirarum, pro
sancta Catholica et apostolica Ecclesia, pro iis quoque qui in pura et casta
vita degunt. Pro fidelissimis et Christum amantibus nostris regibus, omni 3

Liturgy of S. Chrysostom. 59
Aloud. Amongst the first remember, O Lord, our Bishop
 , &c. Beacon. The diptychs of the living.

The Priest, bending forward, prays.
Remember, O Lord, the city in which we dwell, &c, &c.
Remember, O Lord, those who travel by sea or land, the
sick, &c.
Remember, 0 Lord, those who bear fruit and do good work
in Thy holy churches, &c.
Aloud. And grant them with one mouth and one heart to
glorify and praise Thy glorious Name, &c.
The Priest, bending forward, prays.
To Thee we commit our whole life and hope, O loving
Lord, and we beseech Thee and pray and entreat ; make
us meet to partake of Thy heavenly and fearful mysteries
of this holy and spiritual table, with a pure conscience, unto
remission of sins, and pardon of transgressions, unto Com
munion of the Holy Spirit, and inheritance of the Kingdom
of Heaven, not for judgment, nor for condemnation.
Beacon. Defend, save, have mercy, &c. (followed by a short
Litany). Latin Version of Erasmus — continued.
palatio et exercitu illorum. Da illis Domine pacificum robur, ut et nos in
tranquillitate illorum pacatam et quietam vitam agamus in omni pietate et
religione. Exclamatio. In primis memento domine omnis episcopatus orthodoxorum
et recte interpretantium verbum tuse veritatis.
Chorus. Et quos quisque in animo cogitat.
Diaconus. Et da nobis uno ore et uno corde glorificare et celebrare
preciosum et augustum nomen tuum, &c. [A short Litany follows.]
Sacerdos inclinans orat: Tibi commendamus vitam nostram omnem et
spem Domine amator hominum, et invocamus te, etrogamus, et supplicamus :
Dignos nos facito ut participes s.mus superccelestium tuorum et tremendorum
mysteriorum hujus sacra? et spiritualis mensse, &c.
Diaconus. Defende, serva, &c. [A short Litany follows.]

¦60 Eastern Liturgies.
Aloud. And make us meet, O Lord, with boldness and
uncondemned to venture to call upon Thee, the Heavenly
God, our Father, and to say :
People. Our Father, which art in Heaven, &c.
Priest aloud. For Thine is the kingdom, and the power, and
the glory, the Father, the Son, and the Holy Ghost, now and
for ever, world without end.
Peace to all. (And with thy spirit.)
Beacon. Let us bow our heads to the Lord. (To Thee, 0
Lord.) The Priest bends forward and prays.
We thank Thee, King invisible, who with Thy boundless
might madest all things . . . Do Thou, 0 Lord, look down
from Heaven on those who have bowed their heads to Thee ;
for they bowed not to flesh and blood but to Thee, the terrible
God. Equalize then, 0 Lord, the presented gifts unto ns
all for good, according to everyone's own need: sail with
those who sail ; travel with the travellers ; heal the sick, 0
Physician of souls and bodies.
Aloud. Through the grace, &c.
Latin Version of Erasmus — continued.
Exclamatio sacerdotis. Et dignos fac nos Domine, ut cum fiducia et sine
condemnatione audeamus invocare te superccelestem Deum, et dicere. Populw.
Pater noster qui es, &c. Exclamatio. Quoniam tuum est regnum et potestai
«t gloria, patris et filii et sancti spiritus, nunc et semper et in sa?cula
sseculorum. Amen.
Sacerdos. Pax omnibus.
Diaconus. Capita vestra Deo inclinate.
Sacerdos dicit orationem hanc : Gratias agimus tibi rex invisibilis
<jui immensa tua virtute omnia condidisti, et multitudine misericordjse tuse
a nihilo ad esse universa produxisti, ipse Domine coalitus respice ad servos
tuos inclinantes tibi sua capita. Non enim inclinarunt carni et sanguini,
sed tibi metuendo et humano Deo. Tu igitur Domine proposita dona omni
bus nobis in bonum exa?ques juxta propriam cujusque indigentiam; cum
navigantibus naviga, cum viatoribus viam ambula, a?grotos sana, medicus
animarum et corporum. Gratia et miserationibus, &c.

Liturgy of S. Chrysostom. 61

The Priest bends forward and prays.
Attend, O Lord Jesus Christ, our God, from Thy holy
dwelling-place . . . and come to sanctify us, Thou who sittest
above with the Father, and art here invisibly present with
us ; and by Thy mighty hand vouchsafe to give to us a share
of Thy spotless Body and of Thy precious Blood, and through
us to all the people.
Beacon. Let us attend.
Priest. Holy things to the holy.
(One Holy, One Lord Jesus Christ, to the glory of God the
Father. Amen.)
Beacon. Fulfil, Master.
The Priest takes a portion of the Bread and puts it into the
holy Cup, saying,
The fulness of the Holy Ghost.
Latin Version of Erasmus — continued.
Sacerdos orat. Attende Domine Jesu Christe Deus noster de sancto habi-
taculo tuo, et de throno gloria? regni tui et veni ad sanctificandum nos, qui in
excelsis una cum patre sedes, et hie nobiscum invisibiliter ades, et dignos
nos redde potente manu tua, ut participes simus immaculati tui corporis
et preciosi tui sanguinis et per nos omnis populus.
Sacerdos autem spargit fumum incensi sacris. Exclamatio : Attendamus.
Sacerdos clevans sanctum panem dicit: Sancta Sanctis. Chorus dicit :
Unus sanctus, unus Dominus Jesus Christus in gloria Dei patris.
Sacerdos autem elevat panem dicens : Super ccelos Deus, et super omnem
terram gloria ejus effusa est.
Divisurus sacerdos panem dicit : Dividitur agr.us Dei qui tollit peccatum
mundi. Et accipiens sacerdos ex pane particulam mittit in calicem dicens : Plenitudo
spiritus sancti, nunc et semper et in sascula sa?culorum. Amen.
Et tunc sacerdos assumit et populus canit et sacerdos potitus particula di-vmi
corporis dicit : Convivii tui mystici hodie fili Dei communionem assumpsi,
non tamen hostibus tuis dixi mysterium. Nequeosculum tibi dabo quemad-
: modum Judas, sed veluti latro ille confitebor tibi, Memento mei Domine
cum veneris in regnum tuum (Lucse 23 e).

62 Eastern Liturgies.
Beacon. Amen. [Modern copies direct hot water to be
added to the holy cup ; and various devotions are used. The
cup is then shown to the people, they are bidden to approach,
and a blessing is given. Incense is used and the Discos
(Paten) is shown to the people. Then follows the Thanks
giving. Mention of the communion of the people is
omitted.] Then . With fear of God and faith approach.
Then, when the partaking is finished, and the holy remains
have been taken from the holy Table, the Priest prays :
We thank Thee, O loving Lord, Benefactor of our souls,
that Thou hast this day vouchsafed unto us to receive of Thy
heavenly and immortal mysteries. Make straight our way,
establish us all in Thy fear, guard our life, make safe our
steps, through the prayers and intercessions of the glorious
Theotokos, and ever-virgin Mary, and all Thy saints.
As the holy gifts are removed the deacon censes them thrice,
and the Priest says privately :
Be Thou exalted, O God, above the heavens, and Thy glory
above all the earth. Aloud. Always, now and for ever, world
without end. (Amen.) Latin Version of Erasmus — continued.
Hunc orationem dicunt duo priusquam assumant dimina : Deus remitte,
dimitte, ignosce mibi peccatori peccata mea et voluntaria et involuntaria, &c,
Oratio. Eiat mihi Domine Jesu Christe corpus tuum sanctum in remii-
sionem peccatorum meorum, et sanguis tuus preciosus in vitam a?ternam. Et
in secundo tuo adventu annumera me justis tuis et electis ovibus.
Oratio. Gratias agimus tibi Domine humane benefactor animarum nojf!
trarum quoniam et hodierno die dignatus es nos superccelestibus tuis et
immortalibus mysteriis : dirige nostram viam, confirma nos in timore tuo
omnes, custodi vitam nostram, stabili nostras gressus, precibus et supplica-
tionibus sanctse deipara? et semper virginis Marise et omnium sanctorum,
Tunc aperitur magnum ostium suspensis lucernis. Et sacerdos osteniit
calicempopulo dicens : Cum timore Dei et fide et dilectione accedite. Chows
dicit : Benedictus qui venit in nomine Domini. Sacerdos dicit: Benedictus
Deus noster nunc, et semper, et in saecula sseculorum. Amen.

Liturgy of S. Chrysostom. 63
Beacon. Stand up. Having1, partaken of the Divine . . .
mysteries, let us give thanks worthily unto the Lord. Defend,
save, &c.
Aloud. For Thou art our sanctification, and to Thee we
ascribe glory, the Father, &c.
Beacon. In peace let us depart.
[Vestry prayers follow and various devotions are added in
modern copies.]

Latin Version of Erasmus — c
Diaconus egressus e sancto altari, dicit post depositionem sanctorum donorum.
Recti qui participes fuimus divinorum, immaculatorum, immortalium, super-
coelestium, vivificantium, tremendorum mysteriorum digne in omnibus gratias
agamus Domino. Defende serva, &c.
Omnem diem perfectum, sanctum, pacatum, et peccati expertem postu
lates nos ipsos et invicem, &c. Exclamatio. Quoniam tu sanctificatio
nostra, et tibi gloriam referimus, Patri et Filio et Spiritui sancto.
Diaconus. In pace accedite.1 Populus. In nomine Domini.
Diaconus. Dominum rogemus. Populus. Domine miserere.
Oratio post ambonem. (Apfiiov locus a?ditus, ascensus.) Qui benedicis
benedicentibus tibi Domine, &c.
Tunc populus dicit. Sit nomen Domini benedictum, ex hoc, nunc et
usque in sa?culum.
Benedicam Dominum in omni tempore et reliqua (Ps. 33 a).
Sacerdos autem benedicit sancta et exuit. Qui ipse es impletio legis et pro-
phetarum Christe Deus noster, qui implesti omnem paternam dispensationem,
imple gaudio et exultatione corda nostra nunc, &c. Deo gratias.
Missadivini Jbannis Chrysostomi finis.

' This seems to be a mistake for discedite. It is the same in Cranmer's copy of 1547,
but corrected in the edition of 1644.

CHAPTER III.
THE EOMAN LITUEGY.
" Tho worthyest thing, most of godnesse,
In al this world hit is tho messe.
In alle tho bokes of holy kyrc,
Thate holy men that tyme con wyrc {theme did work)
Tho messe is praysed monyfolde ;
Tho vertus might neuer be tolde."
Lay Folk's Mass Book. (Twelfth century.)
THE earliest record of the form of the ancient Liturgy
of Rome dates from the middle of the fifth century.
What the Services were like before this is uncertain;
but three collections of Latin Services are in existence,
called " Sacramentaries," which have been named re
spectively after Pope Leo the Great (a.d. 440-461),
Pope Gelasius (a.d. 492-496), and Pope Gregory the
Great (a.d. 590-604).
The earliest is the so-called " Sacramentarium Leoni-
anum." Pope Leo is known to have given attention to
the compilation of additional services to meet the needs
of the day ; and a Sacramentary in an imperfect condition
has been conjecturally named after him, having been evi
dently compiled out of services composed or used by him.1
1 The ravages of Attila, King of the Huns, and of Genseric, King of the
Vandals, befell the Empire during the episcopate of Leo. The clemency of
Attila in sparing the city of Borne, a.d. 451, at the intercession of Leo is
well known. Genseric sacked the city for fourteen days, a.d. 455. Both
events seem to be referred to in this Sacramentary: — '•' Magnificentiam

Roman Sacramentaries. 65
It contains a large number of Collects furnishing the
variable portions of the Service of Holy Communion
for the greater part of the year, from which a general idea
of the services in use at Eome in the fifth century may
be formed.
In the course of the next generation a second Sacra
mentary was compiled, to which the name " Sacramen-
tarium Gelasianum " has been given. In this "The
Canon" first appears. Its use spread through the
countries of the west of Europe, as far as to Ireland ; x
and it was not wholly replaced by the Gregorian Liturgy
until the time of Charlemagne, in the early part of the
ninth century.
At the end of the sixth century the Eoman Services
were again revised by Pope Gregory the Great;
and they were brought nearly if not exactly into the
form in which they appear in the Sacramentary which
bears his name.
tuam, Domine, pradicamus, supphciter implorantes, ut qui nos imminentibus
periculis exuisti, a peccatis quoque benignus absolvas, &c.
Munera nomini tuo, Domine, cum gratiarum actione deferimus, qui nos
ab infestis hostibus liberatos Paschale Sacramentum placida tribuis mente
suscipere. Per, &c.
Vere dignum . . . deprecantes ut sic vitia nostra depellas, sicut corporum
ferales extinguis inimicos ; nee captivitatem, quam extrinsecus summovisti,
sustinere nos patiaris internam."— Muratori, Liturgia Bomana vetus, vol. i.,
p. 371; cf. also pp. 320, 322, where the attacks of the Arian Genseric seem
to be described under the petition, " Sic hostes Bomani nominis et inimicos
Catholica? professionis expugna."
Further proof of its connection with the age of Leo may be found in the
fact that various passages in his Sermons agree word for word with Prefaces
belonging to corresponding Festivals in this Sacramentary.-Muratori,
V°i ThTstowTkissal; « Liturgy and Eitual of Celtic Church," by F. E.
Warren.

66 The Roman Liturgy.
These three so-called Sacramentaries may be regarded
as Missals of the early Roman Church, which, in their
original forms, replaced each other in that Church
before the seventh century. The Gregorian Sacramen
tary only gradually asserted its superiority; but by
degrees it displaced the older services in other ' Churches
besides the Roman, and became the recognized Service
Book for the Western Church. And as it contains almost
the whole of the Collects which were handed down in the
English Church in the Sarum and other Missals and
Breviaries, it may be regarded as one of the direct
ancestors of the Book of Common Prayer.
Much uncertainty about the exact form of the Eoman
Liturgy prevails down to the seventh century; for,
since the use of the older Sacramentaries continued con
temporaneously with the Gregorian, it is difficult to say
whether the form in which they have survived belongs
strictly to the age when they were originally compiled,
There is some doubt also respecting the original form of
even the Gregorian Sacramentary; for, whilst there
are several MSS. in existence, the oldest belong to the
ninth century, and, in the course of the two centuries since
the age of its author, many additions had been intro
duced which caused considerable variation in the diffe
rent copies.1 These variations increased as the centuries
passed, until the whole of the varying Missals of the
west of Europe were elaborated out of the Gregorian
1 The simplest and probably the oldest form of this Sacramentary is that
contained .in the Vatican MS., published by Muratori, Liturgia Romans
vetus. The edition by Menard contains a later form. But both of these
MSS. are assigned to the ninth century . Another very interesting form of
it is contained in the Leofric Missal of Exeter, which belongs to the tenth
century ; lately edited by F. E. Warren.

Roman Sacramentaries. 67
Service Book, with the exception of the Ambrosian
Missal of Milan, which belongs to a great extent to an
older date, and has been only slightly modified by the
Gregorian, and the Mozarabic Missal of Spain, which in
the main is contemporary with the Gregorian, but
wholly independent of it. •
Pope Gregory the Great took much pains in perfecting
the Service, by collecting Anthems for various purposes,
by shortening the Prefaces which had been excessively
lengthened in the older Sacramentaries, and by replacing
many of the old Collects and adding fresh ones. He
described the Canon, or more solemn part of the Service
containing the act of Consecration and the great Prayer
for the Church, as being already ancient in his day,
" having been composed by some unknown Scholastic."
This he left as he found it, except that he added a few
words and placed the Lord's Prayer at the end. And it
has continued unchanged to the present day. Upon this
the ceremonies of the Mediaeval Mass were built, partly
by devotions prefixed to it, partly by the insertion of
rubrics which gave, as will presently appear, a completely
changed character to its ancient words.1
1 The ancient Boman Liturgy may be best studied in Muratori, Liturgia
Bomana vetus, which contains the three Sacramentaries above deseribed,
all the ancient Gallican Missals which have been discovered, and the earliest
forms of the Ordo Bomanus, or directory for the various services.
The MS. of the Sacramentary which has been assigned to Pope Leo
(belonging to about a.d. 700) contains Collects for a considerable number of
days in every month, except January, February, and March, the services
for which are wanting. The common form of service consists of one or
more Collects for the day, a Collect of Oblation, a Preface beginning with
the words " Vere dignum," and one or more post-Communion Collects.
Unfortunately no form of Canon or Consecration Prayer is to be found in it,
though there are occasionally additional prayers, as, for instance, for Pente-

68 The Roman Liturgy
The form of Service for the Festival of the Epiphany^ \
is here given. Special attention should be paid to the
simplicity of this ancient Liturgy, with the view of com
paring it with the elaborate Mediaeval Service according
to the Use of Sarum, which follows it.1
cost, beginning with the words of parts of the Canon, " Hanc igitur obla
tionem," &c, and " Communicantes et diem," &c, which seem to point to a
Canon similar to, though perhaps not identical with, that of later times.
The Sacramentary of Gelasius is much more elaborate in character. It is
divided into three books. The first contains services for the various seasons
and festivals ; the second for saints' days ; the third for ordinary Sundays
and various occasions. Each service consists of one or more Collects' for
the day, a Prayer of Oblation named " Secreta," a Preface beginning with,
a sign representing " Vere dignum," with occasional additions to the
Canon, headed " Infra actionem," and " Infra canonem ; " also a post-
Communion Collect, and a Prayer headed " Ad populum." In the third
book the Canon named after Pope Gelasius is found, followed by several
post-Communion Collects, and " Benedictiones super populum post com-
munionem.'' The MS. belongs to about a.d. 750.
The Vatican MS. of the Sacramentary of Gregory (belonging to about
a.d. 800) begins with a rubric describing the order of the service, followed-.
by " Sursum corda," and a Preface for ordinary use, ending with the
" Sanctus." Then the Canon is given ; after which a number of services
follow for the various days and festivals of the year. Each service consists
of one Collect for the day, a Prayer " Super oblata," a short Preface,;*
post-Communion Prayer named " Ad complendum," ending frequently with
a Prayer " Super populum." The services are much shorter and fewer in
number than in the Gelasian Sacramentary. A vast number of Benedic
tions, Collects for Sundays and various occasions, and Ordination and other
services are added. The MS. edited by Menard is from the Library of
Corbey in Picardy, and is said to have belonged to Eligius, Bishop of Noyon,
a.d. 640-659, but it is more probably a copy taken from his Missal, with
later additions. In this we find various rubrics which are not found in the
Vatican MS. edited by Muratori, and which seem to have been introduced
from the First Ordo Bomanus, or certainly to have been added later than
the date of the copy from which the Vatican MS. was transcribed.
1 Attention has been called to the fact that " we know from the Ordiwt
Bomani that a very elaborate ritual admitted of being engrafted upon . . .
the dry bones of the Sacramentary."— " Church Quarterly," July, 1884, ,

of the Age of Gregory the Great. 69

The ancient Roman Lituegy.1
The Service began with an Introit, according to the Festival
or the day ; then —
Kyrie eleison.
Kyrie eleison.
p. 471. But it would be a mistake to suppose that this ritual brings the
ancient Boman service into agreement with the mediseval forms. The
ritual of the earliest Ordo Bomanus includes elaborate directions for the
order of processions and explanations of various points in the service, but
it contains none of the distinctly mediseval devotions, to which attention
will be presently called.
1 The Vatican MS. of the Sacramentary of Gregory begins with this
rubric : —
" In nomine Domini. Incipit liber sacramentorum de circulo Anni, ex-
positum a Sancto Gregorio Papa Bomano, editum ex authentico Libro Bib-
1 liothecse Cubiculi, scriptum : Qualiter Missa Bomana celebratur.
Hoc est in primis Introitus qualis fuerit statutis temporibus, seu diebus
festis sive quotidianis. Deinde Kyrie Eleison. Item dicitur Gloria in
excelsis Deo, si Episcopus fuerit, tantummodo die Dominico, sive diebus
festis. A Presbyteris autem minime dicitur, nisi solo in Pascha. Quando
vero Letania agitur, neque Gloria in excelsis Deo neque Alleluja canitur.
Postmodum dicitur Oratio ; deinde sequitur Apostolus. Item Grada-
lis, seu Allehfja. Postmodum legitur Evangelium, deinde Ofeertorium,
et dicitur Oratio super Oblatam. Inde dicit Sacerdos excelsa voce :
Per omnia Ssecula sseculorum.
Amen.
Dominus vobiscum :
Et cum spiritu tuo.
Sursum corda :
Habemus ad Dominum.
Gratias agamus Domino Deo nostro :
Dignum et justum est.
Vere dignum et justum est, sequum et salutare, nos tibi semper et ubique
gratias agere, Domine sancte, Pater omnipotens, seterneDeus, per Christum
Dominum nostrum, per quern Majestatem tuam laudant Angeli, adorant
Dominationes, tremunt Potestates, Coeli Coelorumque Virtutes ac beata Sera
phim socia exultatione concelebrant. Cum quibus et nostras voces ut
admitti jubeas, deprecamur, supplici confessione dicentes : Sanctus, Sanctus
Sanctus, Dominus Deus Sabaoth." — Muratori, vol. ii., p. 1.

70 The Roman Liturgy
Christe eleison.
Christe eleison.1
Then is said, if the Bishop be present, on Sundays and Festi
vals, and if the Litany be not performed,2 Gloria in excelsis
Deo. Glory be to God on high, and on earth peace, &c.
THE COLLECT.
0 God, who by the leading of a star didst manifest, &c.
(Collect for Festival of the Epiphany.)
THE EPISTLE.
Then followed the Gradual, i.e. one or more verses of Eohf
Scripture sung as an Anthem ; or, Alleluia.
THE GOSPEL.3
Then followed the Homily or Sermon.
The Offertory was then sung, during which the oblation of th
Elements was made, followed by THE PRATER OP THE
OBLATION, which varied daily.
We beseech Thee, O God, mercifully to look upon the gifts
1 That this was the Boman method of saying these words is proved by
the words of Gregory the Great, in answer to an inquiry why Kyrie
eleison was said in the Boman Liturgy, " Kyrie autem nos neque diximus,
neque dicimus sicut a Greeds dicitur ; quia in Grsecis simul omnes dicunt,
apud nos autem a clericis dicitur, a populo respondetur, et totidem vocibui
etiam Christe eleison dicitur, quod apud Grsecos nullo modo dicitur."—
Gregory,- Epist. vii. 64, to John, Bishop of Syracuse.
2 This rubric is an interesting proof that on certain days the Litany was
used here, after the pattern se(^ by Eastern Liturgies. For the various form! ''
of ancient Liturgical Litanies, see Chap. IX., Litanies and iNVOCAHOHBiv;
3 In the ancient exposition of the Mass, named "Gemma Animal '-
assigned to Honorius, surnamed the Solitary, priest of Autun, «rw
a.d. 1120, the following account is given of this part of the service : " Anas-
tasius Papa (a.d. 398-410) decrevit ut dum Evangelium legitur radios
sedeat. Credo in unum Deum Constantinopolitana Synodus composuit,:sed

of the Age of Gregory the Great. 71

of Thy Church, wherein are no longer offered gold, frankin
cense and myrrh, but that which is signified by these gifts is
sacrificed and received ; through our Lord Jesus Christ.
After which the Priest says, aloud,
World without end. Amen.
The Lord be with you.
Answer. And with thy spirit.
Lift up your hearts.
Answer. We lift them up unto the Lord.
Let us give thanks unto pur Lord God.
Answer. It is meet and right.
It is very meet, right, just, and salutary that we should at
all times and in all places give thanks unto Thee, holy Lord,
Father Almighty, everlasting God ; because when Thine only-
begotten Son appeared in substance of our mortal flesh, He
renewed us after the new Light of His own immortality;
And therefore with Angels and Archangels . . . saying,
Holy, Holy, Holy, Lord God of Sabaoth. Heaven and
Earth are full of Thy Glory. Hosanna in the highest. Blessed
is He that ,cometh in the name of the Lord. Hosanna in the
highest.
THE CANON.1
Thee therefore, most merciful Father, through Jesus Christ
Thy Son our Lord, we humbly beg and pray ; that Thou wilt
Damasus Papa (a.d. 366-384) ad Missam cantari instituit. Offertorium
Gregorius Papa (a.d. 590-604) composuit et ad Missam cantari statuit."
— Gemma Animae, cap. 88. See Catalogue of MSS. in Archbishop
Cranmer's Library.
1 With the exception of the addition of a very few words, the Eoman
Canon has remained unaltered from the days of Gregory to the present time,
so far as the text is concerned. The alterations in the sense and spirit of
the words through the additions of the mediaeval rubrics will be shown
presently, under the Sarum Use. See also Additional Note A, On the
Canon, at the end of this chapter.
The Latin text is taken from the Canon in the Sacramentary of Pope

72 The Roman Liturgy
accept and bless these gifts, these presents, these holy sacri-
fices of a pure kind ; which first of all we offer to Thee for
Thy holy Catholic Church, which do Thou vouchsafe to bring
into a state of peace, to guard, unite, and govern, throughout
the whole world ; together with Thy servant, our Pope N.,
and our Bishop N. [and our King N., and all the orthodox*
and maintainers of the Catholic and Apostolic faith].
[Commemoration of the Living.]
Remember, O Lord, Thy servants and handmaidens K, and
all here present, [and all faithful Christians] whose faith is
seen and whose devotion is known by Thee ; [for whom we
offer to Thee, or] who are offering to Thee this Sacrifice of
Praise, for themselves and all belonging to them, for the re
demption of their souls, for the hope of their salvation and
security ; and are rendering their vows unto Thee, the Eternal
God, living and true.
(Commemoration of the Beparted.)
In communion with (and celebrating the most sacred day,
&c. A special commemoration of the Festival was introduced}'.
Gelasius, because that probably represents the most ancient form of it
which is now in existence. — Muratori, vol. i., page 695. The English
version shows the additions made in the age of Gregory, or later, inclosed
in brackets [ ].
Canon Miss.e. Te igitur, clementissime Pater, per Jesum Christum
Filium tuum Dominum nostrum supplices rogamus et petimus : uti accepta
habeas et f benedicas hasc f dona, hsec f munera, hsec f sancta Sacrificia f
inlibata. In primis quse tibiofferimus pro Ecclesiatua Sancta Catholica: quam
pacificare, custodire, adunare, et regere digneris toto orbe terrarum una
cum famulo tuo Papa nostro Mo, et Antistite nostro illo Episcopo. Memento,
Domine, famulorum famularumque tuarum et omnium circumadstantimn,
Quorum tibi fides cognita est, et nota devotio : qui tibi offerunt hoc Sacri
ficium laudis pro se, suisque omnibus, pro redemptione animarum suarum,
pro spe salutis et incolumitatis suae ; tibi reddunt vota sua aeterno Deo viro
et vero.
Communicantes et memoriam venerantes ; in primis glorioss semper

of the Age of Gregory the Great. 73

here on certain days), and venerating the memory of, first of
all, the 'glorious and ever- Virgin Mary, Mother of God and
our Lord Jesus Christ, as also of Thy blessed Apostles and
Martyrs Peter, Paul, Andrew, &c, and of all Thy saints ; for
whose sake and prayers grant that in all things we may be
defended by Thy most mighty protection ; through [the same]
Christ our Lord.
This oblation therefore of our service, as well as of Thy
whole family, we beseech Thee, O Lord, graciously to accept ;
and to dispose our days in Thy peace, and direct us to be de
livered from eternal damnation and numbered amongst the
flock of Thine Elect ; through Christ our Lord. Amen.
Which oblation do Thou, we beseech Thee, 0 [Almighty]
God, vouchsafe to render in all respects blessed, accounted,
valid, reasonable, and acceptable, that it may be made unto
us the Body and Blood of Thy most dearly beloved Son, our
Lord Jesus Christ.
Who, the day before He suffered, took bread into His holy
and most honoured hands, and lifting up His eyes to heaven
Canon Misses — continued.
Virginis Mariae, Genitricis Dei et Domini nostri Jesu Christi, sed et Beato-
rum Apostolorum ac Martyrum tuorum, Petri, Pauli, Andrese, Jacobi,
Johannis, Thomae, Jacobi, .Philippi, Bartholomsei, Matthsei, Simonis et
Taddei,Lini, Cleti, Clementis, Xysti, Corneli, Cypriani, Laurenti, Grisogoni,
Johannis et Pauli, Cosmae et Damiani, et Eleutherii, et omnium sanctorum
tuorum : quorum meritis precibusque concedas : ut in omnibus protectionis
tuae mumamur auxilio. Per Christum Dominum nostrum.
Hanc igitur oblationem Servitutis nostrae, sed et cunetae Familiae tuae,
qusesumus, Domine, ut placatus accipias : diesque nostros in tua pace dis-
ponas : atque ab seterna damnatione nos eripi ; et in Electorum tuorum
jubeas grege numerari. Per Christum Dominum nostrum.
Quam oblationem tu Deus in omnibus qusesumus benedictam, adscrip-
tam, ratam, rationabilem, acceptabilemque facere digneris : ut nobis Corpus
et Sanguis fiat dilectissimi Filii tui Domini Dei nostri Jesu Christi.
Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus

74 The Roman Liturgy

to Thee, 0 God, His Father Almighty, and, giving thanks to
Thee, He blessed, and brake, and gave it to His disciples, say.
ing : Take and eat ye all of this ; for This is My Body. Like
wise after supper taking also this most excellent cup into His
holy and most honoured hands, and after the same manner
giving thanks to Thee, He blessed, and gave it to His disciples,
saying : Take and drink ye all of this, for This is the cup of
My Blood, of the new and everlasting covenant, the mystery
of faith, which shall be shed for you, and for many for there-
mission of sins. These things, as often as ye shall do, ye shall
do in remembrance of Me.
Wherefore also, O Lord, we Thy servants, as well as Thy
holy people, are mindful of the so blessed passion of [the same]
Christ Thy Son our Lord (God), and likewise of His resurrec
tion from the» dead, as also of His glorious Ascension into
Heaven ; we offer unto Thine excellent Majesty of Thy gifts
and bounties, a pure Offering, a holy Offering, an undefiled
Offering, the holy bread of Life Eternal, and the cup of ever
lasting salvation.
Upon which do Thou vouchsafe to look with favourable and
Canon Missis — continued.
suas : elevatis oculis in ccelum ad te Deum Patrem suum omnipotent™,
tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens : Accipite,
et manducate ex hoc omnes : Hoc est enim Corpus meum. Simili, modo
posteaquam ccenatum est, accipiens et hunc praeclarum Calicem in sanctas
ac venerabiles manus suas, item tibi gratias agens, benedixit, dedit Disci
pulis suis dicens : Accipite, et bibite ex eo omnes : Hie est enim Calix
Sanguinis mei, novi et aeterni testamenti, mysterium fidei : qui pro vobis et
pro multis effundetur in remissionem peccatorum. Haec quotiescunque
feceritis, in Mei memoriam facietis.
Unde et memores sumus, Domine, nos tui servi, sed et plebs tua sancta
Christi Filii tui Domini Dei nostri tam beatae Passionis, necnon et ab infeiis
Besurrectionis, sed et in coslos gloriosae Ascensionis : offerimus praeclap
Majestati tuae de tuis donis ac datis Hostiam puram, Hostiam sanctam,
Hostiam immaculatam, Panem sanctum vitae aeternae, et Calicem salutis
perpetuae.

of the Age of Gregory the Great. 75
gracious countenance, and hold them accepted, as Thou didst
vouchsafe to hold accepted the presents of Thy righteous ser
vant Abel, and the sacrifice of our Patriarch Abraham, and
that holy sacrifice, that undefiled offering, which Thy high
Priest Melchisedech offered unto Thee.
We humbly beseech Thee, Almighty God, direct these things
to be carried by the hands of Thy [holy] Angel to Thine Altar
,on high in sight of Thy divine Majesty, that all we who are
partakers through this holy Communion of the most sacred
Body and Blood of Thy Son, may be fulfilled with Thy grace
and heavenly benediction ; through the same Christ our Lord.
Amen. [Prayer for the Faithful Departed.
Remember also, 0 Lord, Thy servants and handmaids who
have gone before us with the sign of faith, and sleep in the
sleep of peace. Grant, we pray Thee, to them and all who
rest in Christ, a place of refreshment, light, and peace ; through
the same Christ our Lord.]
(Prayer for Fellowship with the Beparted.)
To us also, Thy sinful servants, who hope according to the
Canon Misses — continued.
Supra quae propitio ac sereno vultu respicere digneris, et accepta habere ;
sicuti accepta habere dignatus es munera pueri tui justi Abel, et sacrificium
Patriarchae nostri Abrahse, et quod tibi obtulit Summus Sacerdos tuus
Melchisedech, sanctum sacrificium, immaculatam hostiam.
Supplices te rogamus, omnipotens Deus, jube hsec perferri per manus
angeli tui in sublime Altare tuum, in conspectu divinse Majestatis tuae : ut
quotquot ex hue Altaris participatione sacrosanctum Filii tui Corpus et
Sanguinem sumpserimus, omni benedictione ccelesti et gratia repleamur.
Per Christum Dominum nostrum.
[The Memento for the Departed is omitted in the copy of the Gelasian
Canon edited by Muratori, who states that it was probably left out of the
MS. by accident (vol. i., page 62). But it is absent also from the Canon
contained in the ancient Ordo Bomanus, edited by Hittorpius, de Officiis
divinis,page 57. Consequently the omission may not have been accidental.]

76 The Roman Liturgy
multitude of Thy mercies, vouchsafe to grant some part and
fellowship with Thy holy Apostles and Martyrs (the names of
fifteen martyrs are here mentioned), and with all Thy saints;
into whose company, not weighing our merits, but pardoning
our offences, we pray Thee to admit us ; through Christ our
Lord. Through whom Thou ever makest all these things
good, and sanctifiest, quickenest, blessest, and bestowest them
upon us. Through Him, and with Him, and in Him there is
to Thee, God the Father Almighty, in the Unity of the Holy
Spirit, all honour and glory, world without end. Amen.
Let us pray.
Admonished by saving precepts, and following the pattern
of the Divine institution, we are bold to say,
Our Father which art in Heaven . . . &c.
[Deliver us, we beseech Thee, O Lord, from all evils, past,
present, and to come ; and at the intercession of the blessed and
glorious ever- Virgin Mary, Mother of God, and Thy blessed
Apostles Peter and Paul and also Andrew, graciously give
peace in our days, that, assisted by the help of Thy mercy,
we may be ever free from sin, and safe from all disturbance;
through, <fcc] J Canon Misses — continued.
Nobis quoque peccatoribus, famulis tuis, de multitudine miserationum
tuarum sperantibus, partem aliquam societatis donare digneris cum tuis
Sanctis Apostolis et Martyribus, cum Johanne, Stephano, Matthia, Barnabas,
Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia,
Agnem, Caecilia, Anastasia, et cum omnibus Sanctis tuis ; intra quorum nos
consortia non aestimator meriti, sed veniae, quaesumus, largitor admitte.
Per Christum Dom. nostr.
Per quem hsec omnia, Domine, semper bona creas, sanctificas, vivificas,
benedicis, et praestas nobis. Per ipsum et cum ipso, et in ipso est tibi, Deo
Patri omnipotenti, in imitate Spiritus sancti omnis honor et gloria per
omnia saecula saeculorum. Amen."
1 This was a later addition : see Martene, de Eccles. ritibus, lib. i., cap.
iv., art. ix. But it occurs in the MS. (circa a.d. 750) of the Gelasian
Canon, edited by Muratori. At what time it began to be used as the con
clusion of the Lord's Prayer is not known. But in Gregory's time we

of the Age of Gregory the Great. 7 7

An Episcopal Benediction followed, varying daily.
May God, the true light, who was pleased this day by the
leading of a star to reveal His Only-begotten Son to the
Gentiles, vouchsafe to enrich you with His Blessing. Amen.
May you be led by this example of the Magi, to offer mystic
gifts to the Lord Jesus Christ, and be enabled to spurn the
old enemy and the contagion of sin, and to return to the
eternal home by the path of virtue. Amen.
May He who was pleased that the Holy Spirit as a dove should
be seen over His Only-begotten Son, grant unto you true inno
cence of mind ; and may your minds be exercised in the
understanding of the secrets of the Divine Law by that same
mighty power by which in Cana of Galilee the water was
turned into wine. Amen.

know that the Lord's Prayer was said as the conclusion of the Canon : see
Greg., Epist., lib. vii., ii., 64, quoted by Cranmer, " MS. Collections," vol. ii.,
p. 175 — " Orationem vero Dominicam idcirco mox post precem dicimus,
quia mos Apostolorum fuit, ut ad ipsam solummodo orationem hostiam con-
secrarent. Et valde mihi inconveniens visum est, ut precem quam scholastf-
cus composuerat supra oblationem diceremus, et ipsam traditionem quam
redemptor noster composuit, supra ejus corpus et sanguinem non diceremus "
— cf. S. August., Epist. lix., ad Paulin. qusest. 5, tom. ii., p. 114. Tbe
following account is given in Gemma Animse : "Pater noster, Dominus quidem
docuit, sed Matthaeus composuit : Gregorius vero Papa ad Missam cantari
censuit, sicut Apostolorum doctrina tradidit ; hie etiam praecedens capitulum
Oremus; Prceceptis salutaribus moniti, et sequens, libera nos Domine addidit."
— Gemma Animae, cap. 90. Such prayer for a blessing through the prayers
of the saints was a very ancient Christian practice, arising out of the belief
that those who had spent their lives here in prayer for the brethren would
not cease to do the same in the world of spirits. One of the prayers in the
Sacramentary of Leo is as follows : " O God who, knowing us to be incapable
of worthily approaching Thy Majesty in prayer, hast granted us the aid of
those who have been well pleasing to Thee ; grant that we may be assisted
by the prayers of those whose help Thou hast mercifully provided for us ;
through Christ our Lord." — Muratori, vol. i., p. 294.

78 The Roman Liturgy
The Benedictions ended thus : —
Which may He vouchsafe to grant, whose Kingdom and
Dominion endureth for ever, world without end. Amen.
The Blessing of God the Father and of the Son and of the
Holy Ghost, and the Peace of the Lord be always with you.
Answer. And with thy spirit.1
1 There is some doubt whether these Episcopal Benedictions were ever
used in the Boman Church, since few traces of them appear except in MSS.
written in France ; and, if they were, the practice soon fell into disuse, la
the Sacramentary of Gelasius a number of Benedictions " Super populum.
post-Communionem," are found after the post-Communion prayers at the
end of the Canon, which leads to the idea that these Benedictions were given
originally at the end of the service. They are in the form of Collects. In
the Sacramentary of Gregory a large number of Benedictions are found,
both for festivals, and for daily use ; they all contain three sentences, after
which they end with the same form as above, the last words being always
" Pax Domini sit semper vobiscum." But these early MSS. are French.
The Episcopal Benedictions were retained in some Churches long after
all traces of them cease in the Boman Church. In a Pontifical of the
Church of Chalons directions are found which describe " when and how
the solemn Episcopal Benediction should be given," mentioning the Book of
Benedictions kept for the purpose. Afterwards these words are added :
" But the Boman Church does not make use of these Benedictions, but at
the end of the Mass they say, ' Let the Name of the Lord be blessed,' " &c.-
Martene, de Eccl. rit., lib. i., cap. iv., art. xii., 23. These Benedictions formed
a special feature in the Anglo-Saxon services, as will be presently shown,
In the very ancient Missa edited by Mathias Flaccus Illyricus, mention
of the Episcopal Benediction is made immediately after the Lord's Prayer;
and, after the mixture of the elements, there follows the kiss of peace,
which was directed to be given with the words, " Habete vinculum paciset
charitatis, ut apti sitis sacrosanctis mysteriis ; " and the people were
directed to say to one another in turn, " Pax Christi et ecclesia? abundet iu
cordibus nostris." The giving of the benediction, " Pax Domini," &ft,
must not be confused with the practice of giving the kiss of peace, which
came afterwards. There is no trace of the kiss in the early Boman Sacra
mentaries, though it is said to have been introduced by Innocent! at the
beginning of the fifth century, and it is mentioned in the first Ordo BoMr
nus, which is assigned to the early part of the seventh century. It was an
Eastern practice, and from the East was introduced into the Gallican and

of the Age of Gregory the Great. 79

If the Bishop was not present, the Priest said these words
only : —
The Peace of the Lord be always with you.
Answer. And with thy spirit.
Then followed the Communion of the Clergy and People in
order.1 When all had received, the Post-Communion Collects
were said. CONCLUDING PRATER, which varied daily.
Grant, we beseech Thee, Almighty God, that our hearts
may be so cleansed that we may comprehend and at length
attain to the things which we commemorate in our solemn
service ; through our Lord Jesus Christ.
Other similar Collects followed.
Then the Beacon proclaimed : Ite missa est ; or,
Spanish Churches, where it was given at the beginning of the service. See
above, page 31, and Chapter VI. for the Gallican practice ; also Compara
tive Table of Liturgies facing title-page. It was one of the peculiarities of
the Sarum Use that the kiss was given by the priest to his assistants at the
beginning of the service immediately after the Absolution, See below,
page 93. The kissing of the Pax at the time of Communion became the
general custom in mediaeval times in place of the actual kiss of the faithful.
See below, page 102.
1 " Post hsec communicat Sacerdos cum Ordinibus sacris cum omni
populo." — Sacram. Gelas., Muratori, vol. i., p. 698. Very exact directions
are given in tlie ancient Ordo Bomanus about the Communion of the
people : — " Afterwards the bishops communicate the people at a sign from, the
celebrant, and the deacons confirm (administer the cup) after them. But
the presbyters, at the order of the celebrant, communicate tbe people and
also confirm them. For presently, as soon as the celebrant has begun to
communicate the people, the choir immediately begins the Anthem for the
Communion, and they sing until all the people have been communicated,
even on the women's side, and he returns to his seat." — Ordo Bomanus,
Hittorpius, de Eccles. Officiis. Various similar directions were given in
successive editions of the Ordo. See also the two forms of the Ordo in
Muratori, vol. ii., pp. 986, 1028.

80 The Roman Liturgy.
Sir, give a blessing.
The Bishop answered .- The Lord bless us.1
The early history of the Church in Britain is too frag
mentary to enable us to know very much about the con
dition of religious life here in the centuries preceding thf
mission of Augustine, a.d. 594. But the existence o:
a British Church in the fourth century is proved b*
several independent witnesses. The names of three
British bishops who attended the council of Aries, a.d,
314, have been preserved.2 Hilary, Bishop of Poictiers,
a.d. 358, in the opening of his book, De Synodis, ad
dresses it "To the Bishops of the Provinces of Ger
many, Belgica, Lugdunum, Aquitania . . . and Britain."3
British bishops attended the council of Ariminum in Italy,
a.d. 359, some of whom are mentioned as being provided
with necessaries at the emperor's charges in consequence
of poverty.1 In the next century Pelagianism gained
such a hold upon the Church in Britain, that the inhabi
tants, unable themselves to refute it, begged help from,:
the Gallican Church in their spiritual conflict ; and, after
a great synod had been held, the Gallican bishops deter
mined to send Germanus, Bishop of Auxerre, and Lupus,
1 The following account of the formation of the last part of the service;
is given in Gemma Animae : " Pax Domini sit semper vobiscum, Innocen-
tius Papa (circa a.d. 417) dici constituit et pacem dari censuit. AgniaM
Sergius Papa (a.d. 687-701) composuit, et ad Missam cantari instituit.
•Tulius Papa (a.d. 337-352) intinctionem corporis Domini in sanguines
prohibuit; et Gelasius Papa ilium excommunicavit qui Corpus Domini
acceperit et sanguinem non sumpserit. Communionem Gregorius Papa
composuit." — Gemma Animae, cap. 90.
2 Eborius, Bestitutus, and Adelfius— Collier, Eccles. Hist., vol. i., p. 59.
3 Hilarius Pictavensis, Opera — Migne's Patrol., tom. x., p. 479.
4 Collier, ut supra, p. 85.

Relics of British Rites. 81

Bishop of Troyes, circa a.d. 429. : Upon the authority
of Usher and Stillingfleet, it has been repeatedly asserted
that these Gallican bishops introduced the Gallican
Liturgy into Britain,3 but more careful study of the
MS. in the Cotton Library, belonging apparently to the
eighth century, upon which their opinions were formed,
makes it very doubtful if this conclusion can be main
tained.3 It seems far more probable that there had been
from the first a close connection between the Liturgies in
use in the Gallican and British Churches, and that the
author of this document was referring to the improve
ments introduced by Cassian into the monastic " Hour "
services to which these bishops had been accustomed,
and which they may possibly have brought with them
into this country. Unfortunately, "no relics of any
British Liturgy prior to the eighth century are known
to exist/' 4 That the British Liturgy was different from
the Roman is certain ; what it actually was is uncertain.5
And the difference between the rites and customs of the
two Churches was so considerable, that it was de
clared by Gildas, circa a.d. 570 : "The Britons differ
1 Bede, Hist. Eccles., lib. i., cap. xvii.
2 Usher, Britannicarum Ecclesiarum Antiquitates, p. 185 (folio, London,
1687) ; Stillingfleet, " Antiquities of British Churches," vol. i., chap, iv., p.
320 (Oxford, 1842).
3 Haddan and Stubbs' " Councils and Ecclesiastical Documents,'" vol. i.,
p. 138 ; Palmer, Origines Liturg., vol. i., Introd., sect. xi.,p. 177.
4 Haddan and Stubbs' " Councils," ut supra.
° " Qualis fuerit apud Britones et Hibernos sacrificandi ritus non plane
compertum est. Modum tamen ilium a Bomano diversum exstitisse intelli-
'gitur ex Bernardo in libro de vita Malachise, cap. 3, 8 ; ubi Malachias bar-
baras consuetudines Bomanis mutasse et canonicum divinse laudis officium
in illas ecclesias invexisse memoratus." — Mabillon, De Liturg. Gallic, lib. i.,
cap. 2. G

82 The Roman Liturgy.
 .  1 
from the whole world, and are opposed to the Roman
customs not only in the Missa, or Service of the Eucha
rist, but in the Tonsure, or clerical mark, as well." 1
From the frequent references to these differences in
connection with the Celtic missions established in North-
umbria in the seventh century, we may conclude that the
British and Celtic customs must have been very similar,
if not identical. When Paulinus, one of the band of
Roman missionaries in Kent, was sent to convert the
heathen in the north, a.d. 625, he brought with him to
the court of King Edwin at York the Roman customs and
services which Augustine had introduced in the south.
But after the disastrous battle in which the king was
slain by Penda, a.d. 633, Paulinus returned to Kent, and
the country relapsed into paganism. Two years later, ']
S. Aidan, the Celtic missionary, came from Iona, and
settled the site of his bishopric at Lindisfarne instead of
York, and, as the Northumbrians were gradually won
over to Christianity, Celtic customs and rites were esta
blished amongst them. Consequently the historian Bede,
notwithstanding his admiration for S. Aidan, is careful to
record his disagreement with the bishop's practice of
keeping Easter and his other Celtic customs.2 S. Aidan
died a.d. 651, and his successors in the see of Lindisfarne.
continued to uphold the Celtic customs until a.d. 664,
when Bishop Colman was defeated upon this question at
the synod at Whitby. The controversy arose through
the dissatisfaction of a monk named Wilfrid with the
discipline of the Celtic monastery. He desired to go to
1 Quoted in F. E. Warren's '.' Liturgy and Eitual of the Celtic Church,"
p. 76.
2 Bede, Hist. Eccles., lib. iii., cap. 3, 17.

Relics of British Rites. 83
Rome to learn more perfectly, and on his return brought
back with him the Roman customs. The question was
then formally raised whether the Celtic or Roman cus
toms should prevail, especially with respect to the ob
servance of Easter ; Bishop Colman was overruled, and
Wilfrid gained the day.1 He was then nominated by the
king to the see of York, which was revived on purpose,
and refusing consecration at the hands of the Celtic
bishops, he went to Prance to seek it from the Gallican
Church. But when the king found that Wilfrid lingered
long in Prance, he sent Ceadda (S. Chad) into Kent
to be consecrated in his place.2 Ceadda had been
one of the twelve English boys whom S. Aidan had
trained and taught, and was a firm upholder of the Celtic
customs. Wilfrid, on his return, finding his bishopric
filled by another, retired to a monastery at Ripon. But
as soon as Theodore became Archbishop of Canterbury,
a.d. 669, he held a visitation, and deposed Ceadda, and
restored Wilfrid.3 Prom which it appears that the British
or Celtic Use lingered in Northumbria until a.d. 669.
And almost another century passed before the Roman
usages were generally adopted throughout the English
dioceses. For it was necessary to ordain at the Council
of Clovesho, a.d. 747, that "in the Office of Baptism,
in the Celebration of the Missce, and in the method
of chanting, all things should be done according to the
pattern described in writing concerning the Roman
Church." 4
1 Bede, Hist. Eccles., lib. iii., cap. 25 ; lib. iv., cap. 4.
2 Ibid., lib. iii., cap. 28. 3 Ibid., lib. iv., 2, 3.
1 Haddan and Stubbs' " Councils," vol. iii., p. 367. The monks of Iona
maintained their custom in the observance of Easter until a.d. 716; see
Bede, Hist. Eccles., lib. v., 22.

84 The Roman Liturgy.
The oomplete independence of the ancient British or
Celtic Churches has been carefully and ably shown in a
recent work on the Liturgy and Ritual of the Celtic
Churcl , and cannot be better expressed than in the
follo''i-:g extract: —
" The above facts present to our view a vast Celtic com
munion existing in Great Britain and Ireland, and sending
its missions among the Teutonic tribes on the Continent, and
to distant islands like Iceland ; Catholic in doctrine aud
practice, and yet with its claims to Catholicity ignored or
impugned by the Church of Rome ; with a long roll of saints
every name of note on which is either that of one like
S. Columbanus, taking a line wholly independent of Rome,
or, like Bishop Colman at the Synod of Whitby, directly in
collision with her ; having its own Liturgy, its own transla
tion of the Bible, its own mode of chanting, its own monastic
rule, its own cycle for the calculation of Easter, and pre
senting both internal and external evidence of a complete
autonomy." 1
Unfortunately no relics of the original British or Celtic
Service Books have yet been discovered. The fragments
which are known as the Books of Deer, Dimna, and
Mulling, and the still more important Stowe Missal, all
belong to a later period, when the fusion between Roman
and Celtic usages had taken place. But they show the
Gelasian Canon in conjunction with much which had been
taken from the Gallican Church, "whole passages, in
addition to many isolated phrases from the Gallican
Liturgy," appearing in them, and confirming the con
clusion that the British Liturgy must have been originally <;
1 " Liturgy and Eitual of the Celtic Church," by F. E. Warren, p. 46.

Anglo-Saxon Service Books. 85

either identical with, or very like, the ancient Liturgy of
Gaul.1 The story about Pope Gregory the Great sending
Augustine to convert our Saxon forefathers is well
known. When Augustine had settled at Canterbury,
the arrangement of the Services soon engaged his atten
tion. He wrote to Pope Gregory for advice, having
been struck with the variations in the Service of Holy
Communion which he had met with in his journey
through France. Gregory's answer was to this effect :
he desired him to pick out everything that seemed to be
particularly pleasing to God in the services which he
had met with, and so to form the best possible Service
Book for the new Church of the English.2 What
Augustine did for the Saxon Church of Kent and the
South of England in respect of a Service Book is not
known for certain. Probably this advice was followed
1 " Liturgy and Ritual of the Celtic Church," p. 6 1. The following books
may also bo consulted with advantage on the subject of the ancient British
Church: — "Life of S. Columba," written by S. Adamnan, by Dr. Wm.
Beeves, publ. for Irish Arcbaeol. Soc, Dublin, 1857 ; Smith's " Dici. of Chris
tian Biography ; " Faber's '• Life of Wilfrid ;" Todd's " Life of St. Patrick."
2 The question of Augustine was, " Cur cum una sit fides, sunt ecclesia-
rum consuetudines tam diversse ? et altera eonsuetudo missarum est in
Bomana Ecclesia, atque altera in Galliarum Ecclesiis tenetur ?"
To which tbe answer was given : " Nbvit fraternitas tua Bomanse Ecclesise
consuetudinem in qua se meminit nutritam. Sed milii placet ut sive in
Bomana sive in Gallicanarum seu in qualibet Ecclesia aliquid invenisti quod
plus omnipotenti Deo possit placere, sollicite eligas; et in Anglorum
Ecclesia quae adhuc ad fidem nova est, institutione praecipua quae de multis
ecclesiis colligere potuisti, infundas. Non enim pro locis res, sed pro bonis
rebus loca amanda sunt. Ex singulis ergo quibusque ecclesiis qiue pia
quae religiosa qua; recta sunt, elige, et hsec quasi in fasciculum coUecta apud
Anglorum mentes in consuetudinem depone." — Gregory the Great, Epist.,
lib. xii., indict, vii., 31, tom. iv., p. 464.

86 The Roman Liturgy.
with caution ; and there is little doubt that the Gregorian
Service, with certain variations, was brought into use.
But we learn from the historian Bede, that a conference
was held between Augustine and the Bishops of the
ancient British Church who had survived the invasions
of the Saxons, and were settled upon the borders of
Wales, and that he endeavoured in vain to persuade
them to give up their customs with respect to the keep
ing of Easter, to administer baptism according to the
usages of the Roman Church, and to own the Pope's
authority. 1
But whilst it must not be supposed that any one Ser
vice Book was appointed by Augustine for use throughout
England, it is probable that very similar usages were
adopted as the different dioceses were formed. Relics
remain of an Anglo-Saxon Service Book of Durham, as
well as the Pontifical of Egbert, Archbishop of York,
a.d. 735-766. The former of these MSS. is assigned to
the ninth century, and the latter to the tenth, but they
are evidently copies of books in use at least two centuries
earlier, belonging to the days before the first incursions
of the Danes, when Northumbria was famous throughout
Christendom as the home of Bede and other great.
scholars and saints.2 They agree in showing that the
1 Bede, Hist. Eccles., lib. ii., u. 2 ; Collier, Eccles. Hist., vol. i., p. 175-
180. 2 These MSS. have been edited, and published by the Surtees Society.,
The Durham Bitual is in Latin, interlined with a Saxon translation. It is-
traditionally regarded as a copy of a book which belonged to King Alfrid,
who reigned a.d. 685: It contains a collection of verses from Holy Scrip
ture and Collects for the various seasons and festivals of the year, followed
by forms of Benediction of men and virgins upon renouncing the secular
life, and the Missa used in the Marriage Service. It contains no perfect
service with the Prayers and Canon at length, but the Misses for a virgin-

Anglo-Saxon Service Books. 87
Gregorian Services were adopted in England, in the
simple form which has been described above ; but that
variations from the Roman Use were introduced in various
particulars, agreeing with the special features of the
ancient Gallican Liturgy.
Another more important example of the Anglo-Saxon
Services is given by the Leofric Missal. The larger
part of this MS. is assigned to the first half of the
tenth century. It seems then to have belonged to
Leofric, Bishop of Exeter, 1050-1072, and certain addi-
and for a marriage are sufficiently full to show that the Boman form of
Liturgy was adopted. The former is the Missa which is found in the
Gelasian Sacramentary, containing Collect, secreta, infra actio., and ad
complend. The latter is the Gregorian Service, with the addition of the
Benedictions with which our Marriage Service is still enriched, and which
are found in various Gallican Missals of the twelfth and thirteenth centuries.
— Martene, de Antiq. Eccles. Bitibus, lib. i. , cap. ix., art. v., ordo 3, 4. The
Collection of Collects is mainly that of the Gregorian Sacramentary, only
confined to Collects for the Day and super populum, or ad fontes or ad ves-
peras. But in some cases Collects from the Gelasian Sacramentary are
found, which are not in the Gregorian Sacramentary, e.g., S. Stephen's
Day and Holy Innocents. And in other respects variations from the Gre
gorian Services are frequent.
The Pontifical of Egbert also follows in the main tbe Gregorian Sacra
mentary, but with many variations, omissions, and additions. See, for
instance, Missa in reconcil. Eccles. Its connection with the Gallican Use is
shown by the large number of Episcopal Benedictions which it contains for
use before Communion. Some of these are found in the Gregorian Sacra
mentary (see above, note 1, p. 78), but the custom was mainly a Gal
lican one. Amongst others, the Benedictions for Dom. i. post Nativ.
Domini ; i. ii. iii. iv. post Epiph., lxxma, lxma, are found here for the
first time.
Amongst tbe Royal MSS. in the British Museum is another Anglo-Saxon
Service Book of the tenth century (2 B. v.), containing the Psalter, Can
ticles, Athanasian Creed, and various prayers in Latin, interlined with
an Anglo-Saxon version. This formerly belonged to Archbishop Cranmer's
library, and bears his autograph. He possessed also an Anglo-Saxon ver
sion of the Four Gospels of the twelfth century (1 A. xiv.).

88 The Roman Liturgy.
tions were made to it. It is in the main a copy of the
Gregorian Sacramentary, but with additional services
from the Gelasian Sacramentary and elsewhere, and with
many additional Benedictions, including some but not all
of the Benedictions of the Pontifical of Egbert.1 It there
fore bears the same testimony as the earlier Anglo-Saxon
Rituals of the Northern Province, to the effect that in
the days before the Conquest the English Church used
Service Books founded mainly upon the Gregorian form
of Liturgy, but that the suggestion of Gregory was fol
lowed, and additions were freely admitted from other
sources. Whilst the Gregorian Liturgy was being followed in
its original form in England, it was undergoing a gradual
but very complete change in other countries, especially
in France and Normandy.2 These changes were intro
duced in two ways ; partly by means of devotions prece
ding the Canon, in addition to the original Collect and
Secreta, or Prayer Super oblata, and partly by rubrics
inserted in the Canon. A great variety was thus ad
mitted according to the will of successive bishops.
Several Missals are in existence belonging to the Gallican
Church of the ninth and tenth centuries, and in these
the changes can be traced by which the original simpli-
1 The Leofric Missal has been edited by Bev. F. E. Warren, with a
very valuable preface, Clarendon Press, Oxford, 1883.
2 See J. B. Green's " Conquest of England." He shows how, in the
course of the tenth century, the policy of Christianization and civilization
prevailed against the northern customs and tongue of the settlers in Nor
mandy, and how the Normans and Franks were gradually drawn together
under the growth of Church influences, pp. 388-391. He states also that
Norman chaplains were introduced before tbe Conquest by Edward the
Confessor, as men of special ability in legal and religious matters, p. 545.

Mediaeval Additions to the Service Books. 89
city of the Roman Liturgy was overwhelmed beneath a
mass of mediseval additions. In the Roman Church
itself the alterations were far less extensive than in the
Churches of France and Normandy.1 But in all the
Churches of the Empire the services became adapted
to a changed view of the Holy Eucharist, which was
gradually established, and which has prevailed more or
less completely in the Roman Communion from that
period to the present day.
After the invasion of William the Conqueror many Nor
man Bishops were appointed to the English Bishoprics.
One of these, Bishop Osmund of Sarum, a.d. 1085,
revised the Service Book which he found in use in his
diocese with such skill that it became the pattern for the
greater part of the country, and under the name of
" The Sarum Use " prevailed very generally for nearly
five hundred years in the Churches of England. Con
sequently, in considering the sources of our Communion
Service, we may take the Sarum Missal as the best repre
sentative of the character of the English Services before
the Reformation.
For the sake of clearness, and to avoid the multiplica
tion of details, it seems best to give an outline only of
1 For examples of the services in these ancient Missals, see Martene,
De Antiq. Eccles. Bitibus, lib. i., cap. iv., art. xii., ordo 4, 5, 6. See also
Maskell, " Ancient Liturgy of the Church of England," in which the
1 Boman Liturgy is compared with the English Uses. The present Boman
Service was revised at the Council of Trent, but a comparison between it
and the earlier Roman Missals shows that the alterations then made were
few. The Sarum Use is seen to be far more full of mediaeval developments
than the rest, and its peculiarities can be almost entirely traced to the
changes which appear in French and Norman Service Books of the ninth
century.— Martene, ut supra. The reader will find the gradual growth of
these developments traced out in the following notes.

90 The Roman Liturgy.

this elaborate form of Western Liturgy. The attention
of the reader should be paid especially to the parts pre
ceding the Canon, and to the Rubrics inserted into the
Canon, and these should be compared with the previous
example of the ancient Roman Liturgy, which may be
regarded as prevailing up to the time of the Conquest in
England. The special beauties of the Sarum Use will
thus be made clear, and at the same time the reader
will be able to see for himself how the simple devotion
of earlier days was overlaid with new and strange cere
monies.

The Medieval English Liturgy, accobding to the
Use of Sabum.1
In the Vestry, whilst robing, the Priest repeated the hymn,
Come, Holy Ghost, our souls inspire,2 &c. ; followed by the
Collect for Purity, O God, unto whom all hearts be open,3 &c. ;
then Psalm xliii., Give sentence with me, 0 God, &c, with the
1 The Sarum Use is necessarily mentioned in connection with the Roman
Liturgy, because it followed the general plan of the ancient Sacramentaries,
But it is a mistake to suppose that the services in use in England previous
to the Reformation were the same as those in use in Borne. The Sarum
Missal and the Roman Missal were both founded upon the ancient service
already described; but they differed in very many ways. The English
Service Books have always been distinctly English.
2 The deep spiritual devotion upon which the ceremonial of the Middle
Ages was founded is well illustrated by the use of this hymn before the
service. It is still more plainly manifested in a very interesting exposition
of the service, belonging to about the beginning of the ninth century, which
explains every part of the service as it then existed, apart from the in
numerable ceremonies which were added in the eleventh century. — Martene,
lib. i. , cap. iv. , art. xi.
3 This Collect is peculiar to the Sarum Use in this position, and has been
well retained in our English Communion Service for the same purpose.

The Use of Sarum. 91
Antiphon, I will go unto the altar of God ; after which ivas-
said :
Kyrie eleison. Christe eleison. Kyrie eleison.
Our Father, which art in Heaven, &c.
Hail, Mary,1 thou that art highly favoured, the Lord is with
thee. Blessed art thou among women; and blessed is the
fruit of thy womb, Jesus.
Then was sung the Office or Introit.
Meanwhile the Priest and his assistants approached to the
, step of the Altar, and made confession, thus :
And lead us not into temptation ;
Answer. But deliver us from evil.
Let us confess unto the Lord, for He is gracious ; for His.
mercy endureth for ever.3
1 This personal address to the Blessed Virgin Mary became in mediseval
times the regular mode of opening the Hour Services, in conjunction with
the Lord's Prayer and the Creed. But its position here is peculiar to the
Sarum Use. The introduction into Eastern Liturgies of similar devotions,
addressed to the Blessed Virgin seems to belong to the same period. See
Dr. Swainson's " The Greek Liturgies," introd. p. xxxvii.
2 "Confitemini Domino quoniam bonus" (Ps. cvi. 1). This illustrates
the confusion produced by confiteor in the Vulgate. Hodah, Hiphil of the
root yadah, " to acknowledge by extending the hand," appears to be used
in the Psalms only once in the restricted sense of " confess" (Ps. xxxii. 6)
— " I said I will confess my sins unto the Lord"— where the Septuagint has
ilayopeva, and the Vulgate confiteor. Yet in only seven of the passages
where a derivative from this root occurs (Ps. xxvi. 7 ; 1. 14, 23 ; lvi. 12 ;
Ixix. 30 ; cvii. 22 ; cxvi. 17), tbe Septuagint has alveaig and the Vulgate
laus or laudatio; and in all other cases (Ps. vi. 6 ; vii. 17 ; ix. 1 ; xviii. 49,
&c. ; xiii. 5 ; xcv. 2, &c), the Septuagint has HopoXoykopai or ilopoXoynaig,
and the Vulgate confiteor ovconfessio. It is interesting to trace the changes
in the translation of these words in the English versions. In the Wyckliffe
Bibles confiteor is uniformly translated by " knouleche ; " confessio by " con
fession" in one version, and by " knoulechyng" in the other ; and laus by
" praising" in one, and by " heriyng" in the other. The expression, " give
thanks," occurs in the first printed Bible of 1535 (Coverdale's Bible) as the
usual translation of tbe derivatives of yadah; except that in Ps. 1. 14, 23,
lvi. 12, where the Vulgate has laus, the double expression, " thanks and

92 The Roman Liturgy.
I confess to God, to Blessed Mary, and all the Saints,1 and
to you; I have sinned exceedingly in thought, word, and
deed, through my fault. I pray holy Mary,2 all God's saints,
and you to pray for me.
The Absolution, to be said by the assistant Ministers.
Almighty God, have mercy upon you, and forgive you all
your sins, deliver you from all evil, preserve and strengthen
you in goodness, and bring you to everlasting life. Amen.
praise," or " praise and thanksgiving," is used ; and in Ps. xxvi. 7, •
" praise ; " though in other similar cases where laus occurs (Ps. Ixix. 30 ;
¦cvii. 22 ; cxvi. 17), the English is " thanksgiving." The same expressions
were continued in Matthew's Bible, 1537 ; but in Cranmer's Bible, 1539,
from which the English Psalter is taken, the expression, " thanks and
praise," was retained only in Ps. 1. 23, and " thanksgiving" was used in the
other places. The result is that the idea of thanksgiving stands out promi
nently in the English Psalter, for the word occurs in fifty-four passages,
where the Vulgate has confiteor, confessio, or laus. But it is less marked in
tbe Authorized Version, where " praise " is used indiscriminately with
" thanksgiving," which occurs only in thirty places. See Kimchi, In Psalmos,
Ps. vi. 6. In the Bevised Version " thanksgiving ;' is restored to its rightful
position, occurring in fifty -one places ; but there is still some uncertainty
about it. For iu eight places where the phrase " give thanks " is found in
the Psalter (Ps. xxx. 9 ; xiii. 4, 5, 11 ; xliii. 4, 6 ; Ixxxvi. 12 ; xcix. 3),
the Revised Version follows the Authorized Version in rendering the
Hebrew by " praise ; " though in five places, where both the Psalter and
Authorized Version have "praise" (Ps. xxxiii. 2; xliv. 8; liv. 6;
cxxxviii. 2 ; cxlv. 10), the Bevised Version has "give thanks." In Ps. 1.
23, " the sacrifice of thanksgiving" takes the place of " thanks and praise;"
and in Ps. lvi. 12, the word " thankofferings " represents the Vulgate ren
dering laudationes. The above references are numbered according to the
Authorized Version.
1 This confession to the saints was a novelty introduced apparently about
this time, a.d. 1085, as it is not found in a Missal dated about A.D. 1000.
In the older forms confession was made to God alone. — Martene, lib. i.,
cap. iv., art. xii., ordo 4, 5, 13, 16. See below, p. 136.
2 This appears to be the first introduction into the Western Liturgy of
direct prayer to the saints. In the older Liturgical prayers God was en
treated to grant that the saints should pray for the worshipper.

The Use of Sarum. 93
The Ministers then made confession as before, and the Priest
repeated the Absolution,1 adding :
Almighty and merciful God, grant you absolution and re
mission of all your sins, space for true repentance, and amend
ment of life, and the grace and consolation of the Holy Spirit.
Amen. The Priest then said :
Our help is in the Name of the Lord ;
Answer. Who made Heaven and earth.
Blessed be the name of the Lord ;
Answer. Henceforth and for evermore.
Let us pray.
Then having finished his prayers, the Priest gave the KISS
of peace to the deacon and subdeacon? saying :
Receive the Kiss of peace and love, that you may be fit to
perform the divine offices at the most holy Altar.
1 The laity were instructed that the Absolution was pronounced for the
benefit of all who were willing to confess ; and they were bidden to confess.
their sins privately, and add other devotions, whilst the priest and
ministers were repeating the public forms.
Tho preste assoyles hom there belyue (absolves them forthwith)
lered & lewed that wil hom shryue (learned and ignorant confess)
& knowe to God that thai are ille,
Whether hit be in loude or stille.
Therefore knelande on thi knese
als thou bisyde the other sese (as beside seest)
shryue the there of alle thi synnes
bigynnande thus when he bigynes.
" Lay Folks Mass Book," p. 6.
2 This kiss of peace is not found in other Western Missals, nor was it
adopted in other English Service Books. It is repeated again after the
Canon, which is the usual position for it in tbe Eoman Liturgy. This,
Sarum practice seems to be a relic of the ancient Gallican customs, which
resembled in many ways the Eastern Liturgies ; for in the Eastern
Church the kiss of peace was given at the beginning of the service ; see
above, p. 31. See also the Comparative Table of Liturgies facing the
title-page.

94 The Roman Liturgy.
The candle-bearers then put down the candles at the alta,r step ;
and the Priest prayed :
Remove from us, we beseech Thee, O Lord, all our iniqui
ties, that we may be permitted to enter the most holy place
with pure minds ; through Christ our Lord.
In the Name of the Father and of the Son and of the Holy
Ghost. Then incense was brought, and after a prayer for it to be
blessed, the Altar was censed, and then the Priest.1
Then the Introit was repeated again, and the elements were
brought in, and a basin and water and a towel. Then was
repeated :
iii. Kyrie eleison.
iii. Christe eleison.
iii. Kyrie eleison.2
Then was sung, Gloria in excelsis Deo.
Glory be to God on high, and in earth peace, good will
towards men. We praise Thee, &c.3
1 This use of incense to cense persons and things was novel. According
to the earliest Ordo Bomanus, incense was merely carried in procession and
burnt before the Altar. According to the Second Ordo Bomanus, it was
-also brought near for men to smell, drawing the smoke towards them with
the hand : " thuribula per altaria portantur et postea ad nares hominum
feruntur et per manum fumus ad os trahitur." — Muratori, tom. ii., pp. 978,
980, 1023.
2 These words are an interesting relic of the Litany which is still used
at the commencement of the Liturgy in the Eastern Church. See above,
p. 45, and Chap. IX., Litanies and Invocations.
3 On certain days words in honour of the Blessed Virgin Mary were
introduced in various parts of Gloria in Excelsis; " Son of the Father
(first-born of Mary Virgin Mother) .... receive our prayer (to the glory
¦of Mary) . . . Thou only art holy (sanctifying Mary), Thou only art the
Lord (ruling Mary), Thou only art most high (crowning Mary)." This
gives an idea of the manner in which the worship of the Middle Ages
became interpolated with novelties. Sarum Graduale, Paris, 1532 (British
Museum), contains this as the Ninth form of " Gloria," for use on all

The Use of Sarum. 95
The Priest then signed himself, and said :
THE COLLECT FOR THE DAT.
THE EPISTLE, followed by the Gradual.
Before the reading of the Gospel, many ceremonies were per
formed, including blessing the book and the reader, making
sundry crosses, and singing the Sequence or Tract, according to
the season.
THE GOSPEL.
THE CREED.1
THE OFFERTORY.
The Beacon gave the Chalice and Paten to the Priest, kissing
his hand each time. Then the Priest raised the Chalice a little,
and offered the Sacrifice 2 to the Lord, saying :
Receive, 0 Holy Trinity, this oblation which I, an un
worthy sinner, offer in Thy honour, and in honour of blessed
Commemorations of the Blessed Virgin. Similar farsures are found in a
Roman Missal, Lugd. 1500 (British Museum), for use on the Festival of
Purif. B. V. M.
1 For the use of the Creed here, see Chap. X., The Creeds, sect. iv.
2 In the early Liturgies the sacrifice and offering had been represented as
spiritual acts of thanksgiving, praise, and pleading, but at this period the
words sacrificium and hostia were commonly applied to the elements, both
before and after consecration. The change had been gradually introduced.
At first it appears in expressions used in conjunction with words which
implied some spiritual act, as in the prayer " that He who turned the water
into wine may turn the oblations and vows of all of us into a divine sacri
fice." — Missale Gothicum, in diem Epiphaniae ; or, "Mercifully look upon
these present sacrifices, in which not gold, incense, or myrrh is offered, but
that which is signified by such gifts ; '' or, " We offer to Thee this pure
offering (hostiam), this reasonable offering, this offering without blood, this
holy bread, this cup of salvation." — Ibid., Muratori, vol. ii., p. 542-544. It
is true that even in the time of Gregory the Great (a.d. 590), we find signs
of more materialistic views of the sacrifice ; for instance, he describes a
man saying, " Take this bread, and offer it as a sacrifice for my sins." —
-Greg., Dial., iv., 55. But such modes of speaking had not previously
appeared in the service itself.

96 The Roman Liturgy.
Mary,1 and all Thy Saints, for my sins and offences ; for the
salvation of the hving, and for the rest of all the faithful
departed.2 In the Name of the Father, and of the Son, and of the
Holy Ghost, let this new Sacrifice 3 be acceptable to Almighty
God. Various rubrics followed, describing how the Sacrifice was
1 This placing of God and His saints on the same level illustrates the
strange changes in mediaeval services. This form of the prayer, " Suscipe
Sancta Trinitas," is peculiar to the Sarum Use. The older form in most
general use had been " this oblation which I offer in memory of the Passion
of our Lord Jesus Christ, and in honour of the blessed Virgin Mary and
all the Saints." This had grown out of a form belonging to about the ¦ .
ninth century, following other prayers in which mention was made of God
alone, and containing a memorial of " all Thy Saints who have pleased
Thee from the beginning of the world." This is another illustration of the
need of watching carefully the development of religious ideas which have
no certain foundation of Holy Scripture. — Martene, lib. i., cap. iv., art.
xii., ordo 4.
2 Another illustration of the development of doctrines in mediaeval^ i
times. In the Greek Liturgies the Eucharistic Offering is an offering,
of praise and thanksgiving for the redemption of the world through Jesus
Christ. To this naturally follows a pleading of His merits whose death is
being shown forth in the way ordained by Himself. In the ancient Latin
Sacramentaries a similar pleading of Christ's merits is found ; and the
prayers for cleansing and forgiveness are distinct prayers, based upon the
mercies of God through Jesus Christ. But here the plea for acceptance is
the act of oblation offered by a sinner in honour of God.
3 The word " new" was peculiar to the Sarum Use. It is not clear what
was intended by it. Possibly there was a reference to the New Covenant.
But it was undoubtedly a novelty of mediaeval times to regard the oblations
of bread and wine as propitiatory offerings in this manner, at the time of
the offertory. This1 addition to the prayer, " Suscipe Sancta Trinitas," is
not printed at length in some editions, as if objections had been raise!:
against.it in some quarters. It is found in the Sarum Missal of 1500,
printed at London, but not in the London editions of 1504 and 1520, nor in
the Great Sarum Breviary of 1531. It is found in various foreign editions,
1519 [Eouen]; 1527, Antwerp; 1529, 1531, 1534, 1555, Paris; and again
in the London edition in Queeu Mary's reign, 1557.

The Use of Sarum. 97

to be censed; and the sign of the Cross was to be made over
U, and round it, and on both sides ; and the Altar was to be

After this the Priest was directed to wash his hands.
Then he returned to the front of the Altar, and prayed,
saying :
In the spirit of humility, and with a contrite heart, may we
be accepted by Thee, O Lord ; and may our Sacrifice be so
made in Thy sight, that it may be accepted by Thee this day,
and be pleasing to Thee, O Lord my God.1
The Priest then asked for the prayers of the people, saying :
Pray, brethren and sisters, for me, that my Sacrifice, and
your own as well, may be accepted by the Lord our God.
Prayer was then made for him, as follows :
The grace of the Holy Spirit illumine thy heart and thy
lips ; and the Lord graciously accept this Sacrifice of Praise
at thy hands, for our sins and offences.2
Certain secret prayers followed, varying daily, in addition to
the ancient Secreta, or prayer super oblata ; these were ended
by the Priest saying aloud :
For ever and ever. Amen.
The Lord be with you.
Answer. And with thy spirit.
Lift up your hearts, &c.
1 This prayer seems to correspond with our " Prayer of Humble Access,"
which, in the First Prayer Book of Edward VI., was placed after the Con
secration, immediately before the Communion, but has now been brought
nearer to this position ; . the difference being that it now follows, instead of
preceding the Preface and Sanctus.
2 The strange confusion of ideas which appears in these words is peculiar
to the Sarum Use. The new idea of a distinct offering being made in the
Eucharist, which could atone for sins, is attached to the ancient phrase,
Sacrificium laudis. The incongruity of the new and old ideas does not
seem to have been noticed. H

98 The Roman Liturgy.
THE PREFACE AND SANCTUS.
THE CANON, as above, page 71. •
Thee, therefore, most merciful Father, through Jesus Christ
Thy Son our Lord, we humbly beg and pray ; that Thou wilt
accept and bless these gifts, these presents, these holy sacri
fices of a pure kind : (three crosses were here made over the Gup
and the Bread) which first of all we offer to Thee, &c.
Remember, O Lord, Thy servants, &c. (Birections for the
private prayers of the Priest were here given.)
In communion with, &c. (Here the Priest was directed to
regard the Host with great veneration, saying .-)
This oblation, therefore, of our service, &c. (Here again the
Priest was to regard the Host, saying :)
Which oblation do Thou, we beseech Thee, &c. (here he was to
make three crosses over both as he said .-) blessed, accounted,
1 The rubrics which at this period appeared in the Canon according'to
the Use of Sarum were as follows : —
" Te igitur . . . rogamus (corpore inclinato donee dicat) ac petimus, (hie
erigens se sacerdos osculetur altare u, dextris sacrificii dicens) uti accepts
habeas et benedicas, (hie faciat sacerdos tres cruces super calicem et pa/nea
dicendo) haec dona . . . illibata, (factis signaculis elevet manus suas, ifa
dicens) Inprimis quae offerimus, &c. Memento Domine famulorum famu-
larumque tuarum N et N. (In qua oratione ordo debet attendi propter ordinem
charitatis. Quinquies orat sacerdos. Prima pro se ipso. Secundo pro pain
et matre, camali et spirituali ; et pro aliis parentibus. Tertio pro amicis
specialibus, parochianis et aliis. Quarto pro omnibus astantibus. Quintopo
omni populo Christiano ; et potest hie sacerdos omnes suos amicos Deo com-
mendare. Consulo tamen ut nullus ibidem nimis immorelur ; turn propter
cordis distractionem ; turn propter immissiones quce possunt fieri per angebs
malos ; turn propter alia pericula.)
Communicantes, &c. (Hie respiciat sacerdos hostiam cum magna wnttfr
tione dicens)
Hanc igiter oblationem, &c. (Hie iterum respiciat hostiam dicens)
Quam oblationem . . . quaesumus (hie faciat tres cruces super utrapi,
cum dicat) benedictam, ascriptam, ratam . . . ut nobis (hie faciat cruoat
super panem dicens) corpus (hie super calicem) et sanguis (junctisque rmni-
bus, dicens) fiat . . . Christi. (Hie erigat sacerdos manus et conjimgai,'; '&

The Use of Sarum. 99

valid . . . that it may be made unto us (here a cross over the
bread) the Body, (here a cross over the cup) and Blood, Ac.
(The words of consecration were to be said in one breath, without
pause. Afterwards he was to bow towards the Host, and elevate
it for the people to see, and reverently replace it before the cup,
making the sign of a cross with it. Then the cup in like manner.
After the Consecration, he was to raise his arms in the form of a
cross, until the words :) of Thy gifts and bounties ; (then five
crosses were to be made as he said the words :) a pure Offering,
a holy Offering, an undefiled Offering, the holy Bread ....
and the Cup ....
Upon which, &c. (Here the Priest was to bow with clasped
hands.) We humbly beseech Thee, &c. (Here the Priest was to raise
himself, kiss the altar on the right of the Sacrifice, and make the
Canon Missis — continued.
posiea tergat digitos, et elevet hostiam dicens) Qui pridie . . . coelum (hie
elevet oculos siios) ad Te . . . omnipotentem (hie inclinet se et postea elevet
paululum dicens) tibi gratias agens ; benedixit. ; fregit (hie tangat hostiam
dicens) deditque . . . corpus meum. (Et debent ista verba proferri cum uno
spiritu et sub una prolatione ; nulla pausatione interposita. Post hcec verba
inclinet se sacerdos ad hostiam ; et postea elevet earn supra frontem ut possit
a populo videri ; et reverenter Mam reponat ante calicem in modum crucis per
eandem facta. Et tunc discooperiat calicem; et teneat inter manus suas,
non disjungendo pollicem ab indice nisi dum facit benedictiones tantum, ita
dicens) Simili modo . . . item tibi (hie inclinet se dicens) gratias agens
. . . ex eo omnes (hie elevet sacerdos parumper calicem, ita dicens) Hie est
enim calix . . . peccatorum. (Hie elevet calicem usque ad pectus vel ultra
caput dicens) Haec quotiescunque . . . facietis. (Hie reponat calicem et
fricet digitos suos ultra calicem propter micas, et cooperiat calicem. Deinde
elevet brachia sua in modum crucis, junctis digitis, usque ad hcec verba) . . .
de tuis donis ac datis (Hie quinque cruces fiant ; sed tres primes cruces super
hostiam et calicem dicendo) hostiam puram . . . immaculatam, (quarta
super panem dicendo) panem . . . aeternae . . . (quinta super calicem dicendo)
et calicem salutis perpetuae.
Supra quae, &c. (Hie sacerdos corpore inclinato et cancellatis manibus
dicat) Supplices te rogamus . . . participatione (et tunc erigat se deos-

100 The Roman Liturgy.
sign of a cross thrice, over the Host and the Gup, and upon Ms
face.) Remember also, 0 Lord, Thy servants, &c. (Here he was to
smite hi' breast once, as he said :) To us, also, Thy sinful ser
vants, <fcc. Through whom Thou ever makest, &c. (Here he
was to make the sign of the cross upon the Cup thrice, as he said :)
sanctifiest, quickenest, blessest. (Then he was to uncover the
Cup, and make the sign of the cross five times with the Host, as
he said .-) Through Him, and with Him, &c.
After the Lord's Prayer, the following prayer was inserted :
Deliver us, we beseech Thee, O Lord, from all evils, past,
present, and to come ; and at the intercession of the blessed
and glorious ever- Virgin Mary, Mother of God, and Thy
blessed Apostles Peter and Paul, and also Andrew, and all
saints, (here the Priest kissed the Paten, and placed it in front
of each eye ; then made the sign of the cross with it above his
head, saying :) graciously give peace in our days ; that, assisted
by the help of Thy mercy, we may be ever free from sin, and
Canon Missis — continued.
culans altare a dextris sacrificii, et faciat signum crucis super hostiam et
calicem- et in facie sua cum dicit) omni benedictione coelesti.
Memento etiam, &c. (Hie percutiat pectus suum semel dicens)
Nobis quoque peccatoribus, &c.
Per quern . . . creas ( hie ter signet calicem dicens) sanctificas . . . nobis.
(Hie discooperiat calicem et faciat signaculum crucis cum hostia quinquies.
Primo ultra calicem ex utraque parte ; secundo calici cequale ; tertio infra
calicem; quarto sicut primo ; quinto ante calicem.) Per ipsum, &c."
The Canon thus remained unaltered, except by the addition of rubrics;^,
but how great an alteration was thus produced will be seen by comparing
the Gregorian with the Sarum Service. The sign of the Cross was made
twenty-six times in the course of the Canon ; a twenty-seventh time in the
prayer which was added to the Lord's Prayer ; and three times more in the
giving of the Peace. Tbe multiplication of manual acts gave to the
ignorant the idea that a mysterious power belonged to certain ceremonies^ ;
irrespective of the spiritual intentions of the hearts of the worshippers ;¦
and there is abundant proof of the low view of holy words and acts which.
was thus impressed upon the multitude.

The Use of Sarum. 101
safe from all disturbance ; (here the Priest was to uncover the
Chalice, and take the Body with an inclination, placing it in the
bowl of the Chalice, holding it between his thumbs and fore
fingers ; and he was to break it into three parts, saying .-) through
the same, our Lord Jesus Christ, &cl
The Priest was then directed to make three crosses, saying :
The peace of the Lord be always with you.
Answer. And with thy spirit.
0 Lamb of God, which taketh away the sin of the world,
Have mercy upon us.
0 Lamb of God, which taketh away the sin of the world,
Have mercy upon us.
0 Lamb of God, which taketh away the sin of the world,
Grant us peace.
A portion of the consecrated bread was then mingled with the
wine, and the sign of the cross was made, with these words :
1 " Libera nos quaesumus Domine ab omnibus malis praeteritis praesenti-
bus et futuris ; et intercedente beata et gloriosa semperque Virgine Dei
genitrice Maria ; et beatis apostolis tuis Petro et Paulo atque Andrea ;
cum omnibus Sanctis, (hie committat diaconus patenam sacerdoti, deoscu-
lans manum ejus dexlram, et sacerdos deosculetur patenam ; postea ponat ad
sinistrum oculum, deinde ad dexirum; postea faciat crucem cum patena ultra
caput ; et tunc reponat earn i/n locum suum, dicens) da propitius pacem in
diebus nostris ut ope misericordiae tuae adjuti ; et a peccato simus semper
liberi, et ab omni perturbatione securi. (Hie discooperiat calicem, et sumat
corpus cum inclinatione, transponens in concavitate calicis, retinendo inter
pollices et indices ; et frangat in tres partes ; prima f radio dum dicitur) Per
eundem Dominum . . . tuum, (secunda fractio) qui tecum . . . Deus
(hie teneat duos fracturas in sinistra manu, et tertiam fracturam in dextra
manu in summitate calicis ita dicens aperta voce) per omnia saecula saeculo-
rum. (Hie faciat tres cruces infra calicem cum tertia parte hostits dicendo)
Pax Domini sit semper vobiscum."
The addition of these manual acts shows the mode of thought of the time.
They seem to be hardly distinguishable from an idolatrous veneration of
the Elements. The Sarum Eubrics differ from those of all other Missals in
the multiplication of the ceremonial acts, being excessively lengthened
with minute particulars.

102 The Roman Liturgy.
May this most holy mingling of the Body and Blood of our
Lord Jesus Christ become to me and to all who receive it
salvation of mind and body, and the saving preparation for
attaining and receiving life eternal ; through the same Christ
our Lord. Amen.
Then, before the Peace was given, the Priest said .-
O Lord, Holy Father, Almighty, everlasting God, grant to
me so worthily to receive the most holy Body and Blood of
Thy Son Jesus Christ, that I may obtain thereby remission
of all my sins, and be filled with Thy Holy Spirit, and have
Thy peace. For Thou art God, and there is none other but
Thee ; whose glorious kingdom endureth for ever. Amen.
The KISS of Peace was then given. The Priest kissed the
corporal, and the chalice, and afterwards the deacon, saying :
Peace be unto thee, and unto the Church of God.
Then the Beacon receivedthe PAX (or instrument for the people
to kiss), which was handed on in order.1
1 The Kiss of peace was ordered to be given before the Communion by
Pope Innocent I. (a.d. 402-417), and was regarded as being closely con
nected with the act of Communion, so that a doubt existed in tbe ninth
century whether anyone might receive the Kiss unless he communicated at
the same time. — Walafrid Strabo, de rebus Eccles., cap. xxii. "The
actual kiss of the faithful was superseded, probably in the thirteenth cen
tury, by the kissing of the Pax, which was made of wood, metal, ivory, or
glass." But so many quarrels for precedence arose from the practice, that
it seems to have been given up in the Eoman Church in the last century.—
Canon Simmons, " Lay Folks Mass Book," p. 296.
By the kindness of the Secretary to the South Kensington Museum, I
have been favoured with the information that there are thirteen specimens
of the mediaeval Pax, or Paxbrede, in that collection. The oldest is a
French one, belonging to about a.d. 1340. They are of various materials,
enamel, bronze, and silver. They vary in size from about 4 inches to
10 inches long, and from 2J inches to 7 inches wide, and are carved or
engraved with various subjects. They are fitted with a handle behind, as
shown in an engraving in J. D. Chambers' " Divine Worship in England,"
p. 383.
It is possible that Shakespeare makes use of an allusion to the use of the

The Use of Sarum. 103
Then various prayers followed; and after the Priest had
received the Communion,1 the following Thanksgiving was
said: I give thanks to Thee, 0 Lord, Holy Father Almighty, ever
lasting God, who hast refreshed me with the most sacred
Body and Blood of Thy Son, our Lord Jesus Christ ; 2 and I
Paxbrede when he says : " His kissing is as full of sanctity as the touch
of holy bread." — As You Like It, act iii., scene 4.
1 It will be noticed that no instructions are given for the Communion of
the people. The general disuse of Communion in the times preceding the
Reformation may be gathered from this. The Sarum Missal does not
appear to contain any notice at all about the ordinary Communion of the
people. It is said that a custom had grown up of howselling (com
municating) the people out of Mass time, at their Easter Communion, or on
the rare occasions when it was administered. It appears that the rule for
receiving the Communion had been reduced to once a year. We find in
Archbishop Thoresby's Catechism, a.d. 1357 : —
The sacrement of the auter (altar)
whilk ilk man & woman, that of eld is,
aught for to resceyve anes in the yhere,
that is at sai, at Paskes, als hali kirke uses (to say, Easter, as holy)
when thai er clensed of syn through penaunce
of payne of doyng out of hali kirke.
But in the " Lay Folks Mass Book," or instructions how to behave during
the service (circa a.d. 1150), nothing is said about the administration of the
Sacrament, which shows that the celebration of the Mass was even then
completely dissociated from the Communion of the laity.
2 This Thanksgiving after Communion is peculiar to the Sarum Use, and
is one of its distinguishing beauties. It has been continued in the English
Church, in our second Post-Communion Form. There is nothing corre
sponding to it in the modern Boman Liturgy, nor in ancient Missals con
nected with the Boman Use. It is one of the relics which have come down
to us of the more ancient Celtic form of service, which was evidently allied
to the Gallican Liturgy. Such a Thanksgiving is found in the fragments
of the ancient Stowe Missal. — Warren, " Liturgy and Bitual of the Celtic
Church." Similar forms frequently occur in the ancient Gallican Services ;
see Muratori, tom. ii., pp. 519, 649, 780, &c. A similar Thanksgiving is
found also in a Missal of the Church of Evreux in Normandy. — Martene,

104 The Roman Liturgy.
pray that this Sacrament of our salvation, of which I
an unworthy sinner have partaken, turn not to judgment
nor condemnation, according to my deserts, but be profit
able for the health of my body and soul unto life eternal.
Amen. Then, after many ceremonies for cleansing the sacred vessels,
various Post-Communion Collects were said, varying every day ;
and the service ended thus :
The Lord be with you.
Then the Beacon said :
Let us bless the Lord.
Answer. Thanks be to God.
Or, on Sundays and Festivals :
Ite missa est (i.e. Depart, the service is over).
Answer. Thanks be to God.
There were other Service Books in use in England
during the Middle Ages, besides that of the diocese of
Sarum; they were commonly spoken of as the Hereford
Use, the Bangor Use, and the York Use.1 Whilst
they followed the same general plan and order of ser
vice as are found in the Sarum Use, they gave far less
prominence to the novelties of faith and practice which
have been pointed out in the preceding notes.2 The most
peculiar features of the Sarum Use were absent. But
it is evident that the Sarum Use was the popular form of
service in England. And consequently it must be under
stood that, previous to the Reformation, our forefathers
lib. i., cap. iv., art. xii., ordo 28. Post-Communion Thanksgiving is tho
roughly in harmony with the primitive forms of Eastern Liturgies. See
pp. 24, 38, 62.
1 These are referred to in the Preface " Concerning the Service of the
Church " at the beginning of the Book of Common Prayer.
2 See these Uses compared in Maskell's " Ancient Liturgy of the Church
of England."

Other English Uses. 105
had been accustomed to a service which was farther re
moved from the simplicity of the Ancient Liturgies than
any other service of ancient or modern times.1 It re
tained the ancient form of words in the Canon, which,
from the time of the Emperor Charlemagne, had been in
universal use throughout Europe, but its rubrical addi
tions to this were entirely English, whilst the introductory
parts of the service were unlike any other service in
many important particulars.
1 The present Boman Service is free from most of these very startling
novelties, though it continues to follow the Mediaeval Church in the general
view of the Sacrifice, as being propitiatory rather than eucharistic.

106 The Roman Liturgy.

Additional Note, A; On the Canon. (To page 71.)
""THE original simplicity of the ancient Prayer, which bears the name of
" Tbe Canon," is brought into view when it is studied apart from the
rubrics and ceremonial acts added to it between the ninth and eleventh
centuries. Special attention should be given to the following particulars : —
1. Its History. — It is found first under the name of " The Canou of
Pope Gelasius," and it occurs almost in its complete form in the Sacra
mentary named after him. But some parts of it can be traced back to the
earlier Sacramentary of Pope Leo, where the opening words of the follow
ing portions occur thus : " Hanc igitur oblationem," &c, and " Communi-
cantes . . . sed et memoriam venerantes," &c. — Sacram. Leon., Muratori,
vol. i., pp. 314, 316, 318, 321, &c.
Walafridus Strabo (died a.d. 849) calls attention both to the antiquity
and the gradual formation of the Canon. In proof that it was composed of
parts brought together from various sources, he refers to the two lists of the
saints who are commemorated ; the first, in the part beginning, " Commu-
nicantes et memoriam venerantes . . . ;" and the second in the part
beginning, " Nobis quoque peccatoribus . . . ." He points out that these
lists consist of the names of persons belonging to the same times, and that
they must have been put together at the discretion of different authors. The
order in which the Apostles are mentioned in the first list of names appears
to him a sign of the extreme antiquity of the earlier part of the Canon, be
cause it does not accord with any list given in the Gospels. And this view
is confirmed by the fact that the prayer in which the names occur is found,
as mentioned above, in the most ancient of the Sacramentaries. He men.
tions also the tradition that Pope Alexander (circa a.d. 109), whose name
appears in the second list of saints, introduced into the Canon the Comme
moration of the Passion of our Lord. And this tradition was maintained
in some of the Mediaeval Missals ; for in the Canon according to York Use,
the words Alexander Papa instituit are found preceding " Qui pridie." — Canon
from a York Missal, in " Lay Folks Mass Book." This tradition seems to
point to the simple original of the Canon, as first used in the Boman Church,
and to support the suggestion which Walafrid makes, that " what we now
do by the varied means of prayers, lessons, hymns, and consecrations, the
Apostles, and those who came next to them , did simply by prayers and the

Note on the Canon. 107

commemoration of the Passion of the Lord." — Walafrid Strabo, de rebus
Eccles. , cap. xxii. ; edited by Hittorpius, de divinis Officiis. Similar tradi
tions are found in the ancient exposition of the Mass named Gemma
Animae, cap. 88, 90, where the dates of all parts of the service are tradi
tionally given.
2. Its Sacrificial Terms. — The offering is first described as " haec
dona, haec munera, haec sancta sacrificia illibata ;" then as " hoc sacrificium
laudis ; " then the word " oblatio " is found ; and after the consecration
these words occur, "offerimus . . . hostiam puram, hostiam sanctam, hostiam
immaculatam ; " but immediately afterwards tbe last of these phrases is used
in connection with sacrifices of the Old Testament, "munera Abel, sacri
ficium Abrahae, et quod obtulit Melchisedech sanctum sacrificium, immacu
latam hostiam ;" and tbe prayer follows that " these things may be carried
by the hand of God's holy Angel to the Altar on High." It may be re
marked lieve, first, that the variety of these expressions may be explained
by the suggestion, mentioned before, that the Canon was formed out of sepa
rate prayers. Secondly, that a comparison of these sacrificial terms thus
brought together leads to the conclusion that a spiritual view of the Sacrifice
was taken by those who composed the Canon. For the comparison of this
offering with the sacrifices of Abel, Abraham, and Melchisedech is intelli
gible only if the service be regarded as the means of pleading the merits of
Christ in a spiritual or sacramental sense. The offering made by Melchise
dech was a type of the Body and Blood of Christ only in a figurative way,.
and it was only by expressing, as by a shadow, the mystery of the Chris
tian Sacrifice, that he became a likeness of Him of whom it is said, " Thou
art a priest for ever after the order of Melchisedech." (See Isidore Hispa-
lensis, de Eccles. officiis, lib. i., cap. 18.) Thirdly, that the prayer that
" these things may be carried," &c, is made in respect of the whole action.
For these words cannot be restricted to the material gifts, nor do they apply
to the Sacrifice of the Lamb of God Himself; they must therefore refer to
the thanksgiving, prayer, and pleading connected with the sacramental acts
instituted by Christ, and they imply the necessity of partaking of the Holy
Communion in order to receive the benefit.
Various distinctions have been drawn by ancient authors between the
words dona, munera, sacrificia, &c. (Amalarius, cap. xxiii., printed in
Speculum antiq. devot., by Joh. Cochlseus ; Exposition, by pseudo-Isidore
Hispal., Migne's Patrol., tom. Ixxxiv.; notes to Menard's Sacram. S. Gre-
gorii.) But the verbal criticisms of mediaeval writers do not always agree
together, and are not very trustworthy. It seems hardly to admit of a
doubt that the words came into use through the Latin versions of the Holy
Scriptures, and will be best studied by their help. It is generally accepted

108 The Roman Liturgy.
-as certain that the words dona and munera at the beginning of the Canon
refer to the elements of bread and wine ; and, if this be so, the following
Words sancta sacrificia illibata seem to express the idea of the superiority of
the offerings belonging to the Christian Sacrament over the ancient offerings
•of blood (Mai. i. 11). Amalarius, Archbishop of Treves in the time of
Charlemagne, quotes approvingly from S. Augustine : — " Si quis vult dona
Deo offerre se ipsum offerat ; si quis munera, ssepius memoretur beneficiorum
ejus ; si quis sacrificia illibata, humilitatem laudemque et charitatem offerat"
(Amal., ut supra), which shows the importance attached to the spiritual side
¦of such offerings. The general teaching of S. Augustine in De civit. Dei,
lib. x., cap. 3-6, and many other places, seems to be here referred to, and
is well worthy of study in connection with this.
The phrase sacrificium laudis, which comes next, is undoubtedly taken
from such passages as " Immola Deo sacrificium laudis, et redde Altissimo
vota tua " (Ps. xlix. 14), and may be regarded as the nearest Latin equi
valent to the word Eucharist.
The word hostia demands special attention on account of its modern use
under the form " Host." In the Vulgate Version of the Old Testament it
is the word commonly used for any offering : " Ait Moses, Hostias quoque
¦et holocausta dabis nobis " (Exod. x. 25 ; cf. xviii. 12). In Leviticus it is
used in a similar way for burnt offerings (chap, i.), for peace offerings
'(chap, iii.), and for sin offerings (chap. iv.). And by the Psalmist it is
used in a spiritual sense for the offering of praise and thanksgiving : " Tibi
sacrificabo hostiam laudis " (Ps. cxv. 17). In the New Testament, besides
being used of the sacrifices of old time (Heb. x. 1, 5 ; xi. 4), it is found in
passages which refer to the Sacrifice of Christ, who offered Himself " obla
tionem et hostiam Deo in odorem suavitatis " (Ephes. v. 2 ; cf. also Hebr. '
ix. 23, 26). But it is most commonly used to describe the offerings of Chris
tians, who are exhorted to present their bodies, " hostiam viventem, sanctam,
Deo placentem, rationabile obsequium " (Bom. xii. 1), and to offer through
Christ, " hostiam laudis semper Deo, id est, fructum labiorum confitentium
nomini ejus ; " to which is added, " talibus hostiis promeretur Deus " (Hebr.
xiii. 15, 16) ; and they are said to be themselves built up to be a holy
priesthood," offerre spiritualeshostias acceptabiles Deo per Jesum Christum"
(1 Pet. ii. 5). This varied use of the word accounts for its frequent occurrence
in the prayers of the Western Church, and shows that there is no reason
Why we should restrict its application in the Canon in accordance with the
modern use of the term " Host."
3. Signs of Eucharistic Worship. — In the days of Gregory the Great
it did not seem unusual for a Christian to say, " Take this bread, and offer
it as a sacrifice for my sins " (Greg., Dial., lib. iv., cap. 55). But it is

Note on the Canon. 10£
doubtful if any author of the first four centuries would have spoken of offer
ing the elements of bread and wine " for the Holy Catholic Church " in
the sense of making a propitiatory offering for sin. It is necessary,.
therefore, to consider in what sense these words would have been used by
them, " In primis quae tibi offerimus pro ecclesia," &c. Pro is often used, as.
in the phrase pro-consule, to mean " in the name or place of another." For
instance, Cyprian says : " Sacrificia pro eis semper offerimus, quoties mar-
tyrum passiones celebramus " (Cyprian, Epist. ad Presb. et Diac, xxxix.,
aliter xxxiii.). Martyrs were least of all men in need of propitiatory offer-.
ings on their behalf ; in fact S. Augustine draws this distinction between
them and others, saying, " At the Table of the Lord we do not commemo
rate them as we do others who rest in peace, so as actually to pray for them,
but rather so that they may be praying for us, that we may follow their
steps" (Tract. 84, in Evang. Johan., ad cap. xv.). And in another sermon he
does not hesitate to say, " Injuria est enim pro martyre orare, cujus nos de-
bemus orationibus commendari" (Sermo xviii., ad Bom. vi. 16). We con
clude, therefore, that such offerings were made for them, in the sense of in
the name of those whom the Communion of Saints caused to be present with
the worshippers. (See notes to Cyprian, Epist. i., Oxon., 1682.) Similarly
it is quite possible that the first part of the Canon was originally intended
to express the sense of the Communion of Saints, and to unite the whole
Church in prayer for peace, and in thanksgiving for redemption. This
is confirmed by what follows. For in the next paragraph the offering is
described as " a sacrifice of praise " offered for all " for their redemption,"
qui offerunt hoc sacrificium laudis pro se suisque omnibus pro redemptione.
It is true that a mediaeval writer explains this to mean that tbe sacrifice
is offered first pro laude Dei, and afterwards pro se suisque omnibus, implying
that the latter is not a thanksgiving for redemption, but a prayer for it
(Pseudo-Isidore, ut supra) ; and a later writer says, " Sacrificium laudis,
quia Deus per illud magnopere laudatur." — Bellarmine, de Missa, lib. ii.,
cap. 21 ; quoted in " Scottish Communion Office," by J. Dowden, p. 213.
But such interpretations can satisfy few who pay attention to the original
institution of the Eucharist. The more natural conclusion is that the
Canon sets forth tbe Sacrifice in the form in which it is represented in the
Eastern Liturgies, as the Eucharist, or Sacrifice of Thanksgiving for Be-
demption. It is probable that in the Mediaeval Church this act of eucharistic
worship was seldom noticed ; but attention was called to it by Archbishop
Herman in his " Enchiridion" ; see Canones Concil. Provinc. Colon., 1536,.
fol. 109. And it is proved by the ancient metrical instruction named " The Lay
Folks Mass Book," that the people were taught by those who were spiritually
minded, that the intention of the opening part of the Canon was eucharistic

110 The Roman Liturgy.

For at the beginning of the service the worshipper was directed to kneel
¦down and say : — Lord honourd mot thou be, (mayest)
with al my hert I worship the ; (thee)
I thonk the, Lord, als me wele owe, (as well befits me)
of more gode then I con knowe, (Ear)
that I haue of the resayued,
syn tho tyme I was consayued ;
* * * *
Al my lyue & al my lyuynge
holly haue I of thi gyuynge ; (wholly) , l|
thou boght me dere with thi blode,
& dyed for me opon tho rede ;
* * * *
Of thes godes and many moo
I thonk the, Lord, I praye als soo.
" Lay Folks Mass Book," pp. 30, 32.
4. The Sacrifice of the Mass. — It is evident that the idea of En-
•charist, i.e., thanksgiving, was more prevalent in the Eastern than in the
Western Church. The Boman mind turned more naturally to the idea of
offering material gifts than to the offering of thanks, and, as has been said
before, the Latins had no word for thanksgiving corresponding with the
¦word Eucharist. The consequence was that the words denoting material
gifts in the Eoman prayers lost by degrees the spiritual meanings which
had been attached to them at first. The Sacramentaries prove that the idea
of gaining something in return for their gifts began, as years passed,,to
occupy an increasing share of the attention of the worshippers. In the
Sacramentary of Leo the idea of propitiation is indeed quite apparent, and
is frequently referred to, but it becomes much more prominent in tbe Sacra
mentary of Gelasius, and in the Sacramentary of Gregory it commonly holds
the chief place in the prayers. The idea of offering hostia laudis to the
honour of God, gave place to the idea of offering hostia placationis for the
benefit of the worshipper. Here is an example from the earliest Sacramen
tary showing the original idea connected with Christian Sacrifice : " Hostias
populi tui, quaesumus, Domine miseratus intende ; et ut tibi reddantur ac-
ceptae, conscientias nostras Sancti Spiritus salutaris adventus emendet ; per,'
&c. This was replaced by another in the Sacramentary of Gregory ; in
which such prayers as these are common specimens : " Purificet nos Domine,
quaesumus, muneris praesentis oblatio," &c. ; " Haec hostia Domine, qusesn- ¦
mus, emundet nostra delicta,"&c. — Muratori, vol. i., pp. 320, 600 ; vol. ii,

Note on the Canon. Ill
pp. 87, 92. At length the idea of gaining personal benefit grew to such an
extent, that the very phrase " Sacrificium laudis " was used, as has been
shown above, p. 97, as if it implied the expectation of a return. The result
was that the sacrifice of the Mass assumed in mediaeval times a new
character, and its main feature, instead of being the memorial of redemp
tion, became the satisfaction for sins.
5. General Plan of the Canon. — Having traced back the meaning of
words, and the ideas respecting the Christian Sacrifice to the times before
Pope Leo, when the Canon was formed, it is now possible to consider the
.general plan which the authors of this ancient Prayer seem to have had in
mind. The Preface having led up to the grand idea of universal Thanks
giving and Praise from all created beings, the sacramental gifts are offered
with renewed prayer for acceptance, inprimis in the name of the whole
Church, which under the mystical bond of the Communion of Saints, unites
in prayer for Peace, and, in particular, for the bishop, the king, and the
faithful of this or that land. Secondly, the offering is made in the name of
all present, who thus offer their sacrifice of Praise and Thanksgiving for
their own redemption and hope of salvation, according as Christ ordained.
Thirdly, the offering is continued in the name of the holy and great of
other days, the mention of whose names calls forth the prayer that God will
hear them in their prayers for the worshippers. All sections of the Universal
Church having been thus united in the great act of tbe Church's worship,
the offering is now regarded as the oblation of the whole family of God,
" servitutis nostras, sed et cunetse familiae tuae ; " and, again, " nos tui
servi, sed et plebs tua sancta ; " who make the commemoration of the
institution of the Holy Sacrament as a memorial of the Death, Eesur
rection, and Ascension of Christ. Thus the idea of the Preface is continued :
" It is meet . . . that we should at all times and iu all places give thanks . . .
Therefore with angels," &c. Whether present or absent, the faithful have
some sort of share in the service, and whether in this life or in paradise,
they join their thanksgivings with the ceaseless adoration of the angels,
whose ministry is now asked for to bear to Heaven the imperfect worship of
earth, to the end that those who now become partakers of the Body and
Blood of Christ, according to His institution, may be fulfilled with grace and
heavenly benediction. And, lastly, as the thought of the departed is brought
to mind, a prayer is added for those who sleep in the sleep of peace, which
proves by its simplicity and agreement with similar prayers in Eastern
Liturgies the great antiquity of the Canon, beseeching that refreshment,
light, and peace may be granted to them, and some fellowship with them to
the worshippers.

CHAPTER IV.
THE HOUE OFFICES.
" Libellum de genere officiorum ordinatum misi, ex scriptis vetustissi-1
morum authorum, ut locus obtulit, commentatum. In quo pleraque meo
stylo elicui : nonnuUa vero ita ut apud ipsos erant admixui, quo facilius
lectio de singulis fidei authoritatem teneret. Si quae tamen ex his displicue-
rint, erroribus meis paratior venia erit ; quia non sunt referenda ad culpas
meae titulum, de quibus testificatio adhibetur authorum." — Isidore His-,
palensis. (Seventh century.)
FIXED hours of prayer were observed amongst the
Jews long before the foundation of the Church of
Christ; and the Apostles continued the practice. Thus1
in the prison at Philippi, " at Midnight Paul and Silas;
prayed and sang praises unto God," and it seems pro- ;
bable that they were joining in some settled form of ser
vice from the fact that " the prisoners heard them."1 It
was at " the Thi/rd Hour of the day " that the Holy Spirit
came upon the Apostles, who were assembled together
"with one accord in one place."2 It was "about the
Sixth Hour" that "Peter went up upon the housetop
to pray " at Joppa.3 And it was " at the Ninth Hour"
that " Peter and John went up together into the Temple''
to pray.4 The devotional longings which had influenced
Old Testament saints were thus maintained amongst the
first generation of Christians, who continued to do as
David had done, according to his words, " I will bless ,;
1 Acts xvi. 25. . 2 Acts ii. 1, 4, 15.
3 Acts x. 9. 4 Acts iii. 1 ; cf. x. 30,

Hours of Prayer. 113
the Lord at all times, His praise shall continually be in
my mouth ; " " Evening, and morning, and at noon will
I pray ; " " At midnight I will rise to give thanks unto
Thee ; " " Seven times a day do I praise Thee, because
of Thy righteous judgments." They followed Daniel in
his acts of devotion, who " kneeled upon his knees three
times a day, and prayed, and gave thanks before his
God."1 The habit of observing stated times in the day for
private devotion, which may thus be traced to the
Apostles, was encouraged amongst Christians as years
went on. But the prevalence of persecution rendered
the practice of meeting together for this purpose not
merely difficult but almost impossible. Consequently,
few references to stated services for the various hours
of the day are found during the first three centuries.
The hours of prayer are mentioned, and various reasons
are given for their observance, bnt they were evidently
regarded as opportunities for regular private devotion,
rather than for public worship. Thus Cyprian, Bishop
of Carthage in North Africa, a.d. 248-258, speaks of
settled times for prayer having been handed down
amongst Christians, because at the third hour the Holy
Spirit descended upon the Apostles, at the sixth hour
the Lord was crucified, and at the ninth He washed away
our sins in His Blood. And he exhorts that the early
morning should be observed by prayer as a means of cele
brating the Lord's Resurrection ; and the evening, as re
minding us of our need that Christ should come to bring
1 Psalm xxxiv. 1 ; lv. 17 ; cxix. 62, 164 ; Daniel vi. 10. Most of these
passages are quoted by Archbishop Cranmer, MS. Collections, De Canon.
Horis, vol. i. p. 88. I

114 The Hour Offices.
us the gift of everlasting light.1 The Apostolical Con*
stitutions give similar advice, saying, " Make your prayers
at dawn, at the third, at the sixth, at the ninth hour, in
the evening, and at cock crowing." Various reasons
are added, and the bishop is advised that he should hold
the services at home if it is impossible to go out to church
in consequence of the unbelievers ; or that, if a congre-;
gation cannot be collected either at home or at church,
every one should be directed to say the Psalms, read, and
pray by himself, or two or three together.2 Similarly, Am
brose, Bishop of Milan, a.d. 374-397, urges that prayer^
should be said with thanksgiving, (1) when we rise from
sleep, (2) when we go forth, (3) when we prepare to take
our food, (4) after food, (5) at the hour of lighting, (6)
when we go to rest, and he adds, " Yea, in my couch I
like to sing psalms mingled frequently with the Lord's
Prayer."3 At the same time, whilst men were encouraged to
observe these various hours for private prayer, special
mention was made of the daily meetings for morning
and evening worship. In the Apostolic Constitutions
the bishop is exhorted to " charge the people to come
regularly to church in the early morning and evening
of every day . . . and not to think that it was said only
of the priests, but to consider that it was said to them
selves individually by the Lord, ' He that is not with
Me is against Me ; and he that assembleth not with Me,
scattereth ' . . . That in the morning they should say
Psalm lxiii., and in the evening Psalm cxli. And that
1 Cyprian, de Orat. Dominica, adfinem.
2 Apost. Constit. , lib. viii., cap. 34.
3 Ambrose, de Virgin., lib. iii. , cap. 4 ; cf. Jerome, Epist. vii.,ad Lsetam,

Earliest known Forms of Daily Prayers. 115

they should meet together with special earnestness on
the Sabbath, and on the Lord's Day." 1 In another
passage the services which were used at these daily
meetings are described at length ; and the description is
confirmed by statements of other authors. The Evening
Service is first mentioned ; it is as follows : 2
Che iSbenins Serbtce.
The Evening Psalm, i.e. Psalm cxli.
Lord, I call upon Thee, haste Thee unto me : and consider
my voice when I cry unto Thee.
Let my prayer be set forth in Thy sight as the incense :
and let the lifting up of my hands be an Evening Sacrifice,3
Ac. ;
After this the Beacon recited the Prayers for Catechumens and
others, the same as in the Service of the Eucharist ; and after
their dismissal, this Prayer for the Faithful.
The Evening Bidding Prayer?
Save us, and raise us up, 0 God, through Thy Christ. Let
us stand up, and pray to the Lord for His mercies and com
passions : for the Angel of Peace ; for what is good and con
venient for us ; for a Christian end. Let us pray for the
evening and night to be peaceful and free from sin : and for
our whole life to be without rebuke. Let us commend our
selves and one another to the living God, through His
Christ. 1 Apost. Constit., lib. ii., cap. 59.
3 The practice of counting the services of a festival as beginning with
the previous evensong may thus be traced as far back as the fourth
century. 3 Chrysost. Hom. in Psalm cxl. mentions that the Fathers appointed this
Psalm to be used daily in the Evening Service, not merely on account of this
expression, " an evening sacrifice," but as a heavenly medicine for removing
daily stains of sins.
4 Upotnpiivnaig ImXvxviog ; literally, " at the lighting of the lamps."

116 The Hour Offices.

The Bishop then said the Evening Thanksgiving :
O God, without beginning and without end, the Maker and
Preserver of all things, . . . who didst make the day for works
of light, and the night to give rest to our weakness : for the
day is Thine, and the night is Thine ; Thou didst prepare the
light and the sun : do Thou now, 0 Lord, loving and kind,
graciously receive this our Evening Thanksgiving. Thou that
hast led us through the length of the day, and brought us to
the beginning of the night, keep us by Thy Christ ; grant that
we may pass this evening in peace, and this night without2?
sin ; and deem us worthy of eternal life, through, &c.
Beacon. Bow down for the imposition of hands.
Bishop. 0 God of our fathers, and Lord of mercy, who by
Thy wisdom didst make man a rational being, the dearest to
Thee of all things upon earth, and gavest him dominion over
the earth, and didst appoint in Thy judgment kings and,
priests, the one for the security of life, and the other for Thy?
lawful worship ; do Thou now bow down, O Lord Almighty,
and shew the light of Thy countenance upon Thy servants"
that bow down the neck of their hearts before Thee, and bless
them by Christ, by whom Thou hast enlightened us with the
light of knowledge, and revealed Thyself to us : with whom,
&c. Beacon. Depart in peace.1
1 Apost. Constit., lib. viii., cap. 35-37.
In another passage the following evening devotions are provided,
apparently for private use :
Ps. cxiii. 1. "0 praise|the Lord, ye servants," &c.
"We praise Thee, we^hymn Thee, we bless Thee for Thy great glory;
O Lord King, the Father of Christ, the spotless Lamb, that taketh away
the sin of the world. To Thee belongeth praise and singing and glory,
God the Father, through the Son, in the holy Spirit, world without eni
Amen." S. Luke ii. 29. " Lord, now Iettest thou thy servant depart in peace," &c,,,
Apost. Constit., lib. vii., cap. 48.

Earliest known Forms of Daily Prayers. 117
Che iHSonung Serbtce.
The Morning Psahn, i.e. Psalm lxiii.
0 God, Thou art my God : early will I seek Thee, Ac.1
Beacon, after the dismissal of the Catechumens :
Save them, 0 God, and raise them by Thy grace.
Let us pray God for His mercies and compassions ; that
this morning, and this day, and all the time of our pilgrimage
be peaceful, and free from sin ; for the angel of peace ; for a
Christian end. Let us commend ourselves to the Hving God,
through His only begotten Son.
Bishop. O God, the God of Spirits, and of all flesh, incom
parable, and in want of nothing, who gavest the sun to rule
the day, and the moon and the stars to govern the night, do
Thou now look down upon us with the eyes of Thy favour, and
receive our morning thanksgivings, and have mercy upon us.
For we have not stretched out our hands to any strange God.
For there is no new God among us, but Thou, the eternal and
without end. Do Thou who hast given us our being through
Christ, and our well-being also through Him, deem us worthy
of eternal life, through Him, with whom, &c. Amen.
Beacon. Bow down for the imposition of hands.
Bishop. 0 God, faithful and true, that shewest mercy to
thousands and ten thousands of them that love Thee ; who
art the Friend of the humble and Defender of the poor, of
whom all things are in need, because all things serve Thee ;
look down upon this Thy people, who bow their heads before
Thee, and bless them with all spiritual benediction; keep
them as the apple of Thine eye ; preserve them in piety and
righteousness, and deem them worthy of eternal life, in Christ
Jesus Thy beloved Son ; with whom, &c. Amen.
1 The use of this Psalm in the Morning Service is mentioned by Chrysost,
Comment, in Psalm cxl. ; Cassian, Instit., lib. iii., cap. 3 ; Athanasius, de
Virgin.

118 The Hour Offices.
Beacon. Depart in peace.1
From these simple beginnings the daily services of
the Church have sprung. With the rise of the mo
nastic bodies in the latter part of the fourth century,
the hours of prayer came into greater prominence.
More elaborate services than the above were provided
for the morning and evening meetings, and other services
for stated times of the day. The brethren who were asso
ciated together in these communities devoted themselves
to two sets of duties, viz., common labour and common
devotion. It was a part of their system to " watch unto
prayer," which made it necessary that special attention!
should be given to provide the Night Services, or " Noc-
turns," with many Psalms and lengthened devotions.
Other shorter services were used at regular intervals
through the day, which was brought to a close with a
carefully arranged service for Evensong. S. Basil, Bishop
of Csesarea, in Cappadocia, a.d. 370-379, and the founder
of the monastic system, describes the character of these
services, and urges the importance of observing the
1 Apost. Constit., lib. viii., 37-39.
Athanasius mentions another form of Morning Service for private use :
saying, " In the middle of the night you will rise and praise the Lord Thy
God . . . and when you rise, say first, ' At midnight will I rise to give thanks
unto Thee because of Thy righteous judgments,' and pray, and say
Psalm LI. all through . . . And say as many Psalms as you can : and at
each Psalm add prayers, kneeling down and confessing with tears your sins
to God, and praying that they may be forgiven. And after three Psalms,
say, Alleluia . . . And at dawn say this Psalm : ' 0 God my God, early will
I seek Thee,' &c. (Psalm lxiii.). And when it is light, say, ' O all ye works
of the Lord, bless ye the Lord;' and 'Glory to God in the highest,' and
the rest." — Athan. de Virgin., tom. i., p. 832. " Gloria in excelsis" is also
mentioned as a Morning Prayer in Apost. Constit., lib. vii., cap. 47. See
Bingham Antiq., book xiii., ch. x. xi., where the texts of most of these
quotations are given.

Origin of Monastic Services. 119
hours of prayer prescribed by holy men of old ; referring
to the words of David, " At midnight will I rise to give
thanks unto Thee," and "Evening and morning and at
noon day will I pray." 1
From the East the monastic system was introduced
into the West of Europe by Cassian, about the begin
ning of the fifth century ; and with it the observance of
the hours of prayer by means of stated services. Cassian
had great opportunities for learning how to perfect these
services. In his youth, after studying for several years
in a monastery at Bethlehem, he travelled amongst the
hermits of Egypt, and became thoroughly acquainted with
their life and worship. He then went to Constantinople,
where he was ordained by S. Chrysostom ; and shortly
afterwards he was sent to Rome. A few years later he
settled at Marseilles, where he established two monas
teries, and there he laboured and wrote until his death at
an advanced age, circa a.d. 440. We may therefore con
sider that we are indebted to Cassian for the introduction
of the daily services of the Eastern Church to the Chris
tians of the West. The experience which he had gained
in his extensive travels enabled him to open out rich
stores of devotion for the Gallican Church ; 2 whence there
is no doubt other neighbouring countries, and our own
in particular, profited. His account of the services
amongst the hermits in Egypt, upon which his own rules
1 Basil, Sermo I., de instit. Monachorum -. Epist. lxiii. ad Neocaesar. ;
Eegul. Major., quaest. xxxvii. See Bingham Antiq., book xiii., chap, ix.,
11, 12 ; x., 13, where most of these quotations will be found in full.
2 The Mozarabic Breviary of the Spanish Church seems to have preserved
these ancient devotions in the purest shape. The services are full of
resemblances to the present daily offices of the Eastern Church, and are
singularly free from mediaeval alterations and developments.

120 The Hour Offices.

were partly founded, is deeply interesting, showing the
simple piety which he desired to foster. They met, he
says, twice a day for worship, viz., in the evening, which
was called " The hour of lighting," when they held the
" Vesper Meeting ; " 1 and in the middle of the night,
when they held the " Nocturnal Meeting." 2 At both
meetings twelve Psalms were repeated. These were read
by a reader, whilst the rest sat in silence ; and at the
end of every ten or twelve verses a pause was made for
a short prayer or meditation. Every Psalm was followed,
not by the Gloria, but by a prayer; except the last, after
which Alleluia was sung. After the Psalms two lessons
were read, one from the Old Testament, the other from the
New Testament, except on Saturdays and Sundays, when
both were from the New Testament. Then all knelt down
and gave thanks to God ; after which they stood whilst
the Abbot brought the service to a close, by collecting as it
were the vows and prayers of all the brethren into one, and
offering them to God in a public prayer, which was hence
named " Collect." The services at the third, sixth, and
ninth hours were said privately in their cells, when three
Psalms were repeated with a prayer. Cassian remarks
upon this, that their reason for stopping at the end of
every few verses of the Psalms was, because they de
lighted, not so much in the number of the verses, as in
the understanding of them ; as S. Paul says, " I will sing
with the spirit, and I will sing with the understanding
also." And he gently rebukes that haste to get to the
end of a Psalm, which was apt to take the place of the
desire to open out its sense to the listeners. He also
1 Vespertina Solemnitas vel synaxis.
5 Nocturna Solemnitas vel synaxis.

The Canonical Hours. 121
calls particular attention to the fact that the Morning
Service (Mattins, afterwards named Prime) which had be
come common in the West of Europe at the time he
wrote, had been introduced from his old monastery at
Bethlehem, where, he says, " Our Lord Jesus Christ
vouchsafed to be born, and where by His Grace He
strengthened in holy religion the yet tender infancy of
His servant." The hours of worship thus established by
Cassian included, (1) Night watches (afterwards named
Mattins and Lauds), (2) Mattins (afterwards named
Prime), (3) The Third Hour, (4) The Sixth, (5) The
Ninth, (6) Vespers.1
At some later period the service called " Compline "
was added; and the system of services for the seven
canonical hours was finally perfected by the celebrated
S. Benedict, who founded the great monastery of Monte
Casino in Italy, and composed there the Benedictine
Rule, circa a.d. 530.2
The hour services, as they were thus perfected for the use
of monastic communities, were soon adopted for general
1 Cassian, de Caenob. Instit., lib. ii., cap. 4, &c. ; lib. iii., cap. 4.
Archbishop Cranmer refers to this account, saying: — " Institutio solemnis
officiandi a S. Marco dicitur incepisse in Alexandria, quae postmodum ad
alias defluxit ecclesias; testatur Pbilo Judaeus, renarrat Eusebius eos
novos composuisse hymnos (Hist. Eccles., lib. ii., cap. 17), et de noc-
turnis officiis et psalmorum lectione. Duodecim psalmos ordinatos fuisse
testatur Cassianus, et totidem lectiones ex novo et veteri testamento."
Bespecting the advantage of so many hours of prayer, he quotes from
Eckius— " Sub lege erant tertia, sexta, et nona, Ecclesia addidit matutinas,
primas, vesperas et completorium, ut sic justitia nostra abundaret," adding,
" quod scriberem et Pharisaeorum." — MS. Collections, De canon, horis, vol.
ii., pp. 88, 89. For his editions of these authors, see Catalogue of Cranmer's
Library. a Martene, De Antiq. Eccles. Eitibus, lib. iv. The " Hours " are seven,
though the services are eight ; Mattins and Lauds counting as one " Hour."

122 The Hour Offices.
use by the clergy and devout laymen. Frequent references
are found in the lives of saintly bishops and others, to
their attendance at the daily services; and mention is
made of their exhortations to the people to assemble to
gether, rising in the middle of the night for the Nocturns
before daybreak, and seeking the bishop's blessing in the
Evensong. But when the obligation of saying the daily
offices began to be enforced, it is evident that the burden
of reciting them publicly was found to be more than could
be borne. The heaviest penalties were attached to their
omission.1 All priests were required to sound the bell
of their own church, and celebrate the sacred offices at
¦the appointed hours of the day and night.2 But penalties
and statutes were equally in vain ; the attempt to estab
lish them as public services failed ; and, at length, private
recitation of the hour services was universally accepted
as sufficient.3
But even the private recitation of the eight canonical
offices was more than men could carry out. Conse
quently, as years passed, the practical difficulties in the
1 For instance, amongst the rules of Egbert, Archbishop of York,
a.d. 732-766, are tbe following: " Si quis Clericus aut Monachus, corporis
sanitate consistens, vigiliis et quotidianis officiis defuerit, perdat communi-
onem." " Si quis clericus dato signo non statim ad Ecclesiam properaverit,
correptionibus subjaeebit." Pontifical of Egbert.
2 The Emperor Charlemagne, a.d. 822, sanctioned this statute, " Ut
omnes sacerdotes horis competentibus diei ac noctis suarum sonent signa
Ecclesiarum et sacrata Deo celebrent officia." Martene, De Antiq. Eccles.
Bitibus, lib. iv., cap. i. ii.
3 It is stated by the late Archdeacon Freeman that the public use of the
ancient Western offices is nowhere maintained in cathedrals and parish
churches, except under the form of the two daily services in the Church of
England. In the other churches of the West the hour services are used
only in religions commuuities, and for private devotion. A new service
named " Benediction " is the popular evening service amongst Roman
Catholics. Freeman, " Principles of Divine Service," vol. i., pp. 278-280.

Breviaries. 12 S

way of arranging for these numerous services, except in
monasteries, gave rise to various changes ; and at the
time of the Reformation, whilst the number of " the
Hours " was nominally the same, they really formed only
three services. The Nocturn Service of the middle of
the night had become an early morning service named
" Mattins " and " Lauds," with which " Prime " was
united, so as to form a single service. The Third, Sixth,
and Ninth Hours formed a second service. And
" Vespers " and " Compline" formed together the Even
song. The same practice is followed to this day in the
Eastern Church ; and the eight corresponding offices
become by aggregation three daily services.1
Whilst one general plan of daily services was thus uni
versally adopted, a great variety of rules was admitted
amongst the various orders of monks, and in the parish
churches of different provinces. Consequently there
was a corresponding variety of Service Books in the
Western Church; and the English Breviaries, though
they agreed in the main with the Roman pattern, were
distinct from all others. Amongst them the Breviary
according to Sarum Use was pre-eminent ; and seems to
have been generally adopted throughout England in the
times immediately preceding the Reformation.2 It is a
noble treasury of devotion ; containing not only collects,.
prayers, and psalms, but hymns of great beauty for all
seasons and occasions, and homilies, selected from the
1 See Neale's " Holy Eastern Church," Introd., vol. ii. " Midnight,"
"Dawn," and "First Hour" are said together early in the morning;
Tierce, Sext, and tbe Liturgy, later ; Nones, Vespers, and Compline in the
evening. 2 The word "Breviary" is found in the eleventh century, as the name
of the whole collection of the various parts of the daily services. But it was
often divided into separate volumes containing the Psalms, or the Anti-

124 The Hour Offices.
choicest writings of the Fathers upon the Gospels for all
Sundays and Holy-days. But it is also the most com
plicated of all such compilations. An outline of the
services for a single day will now be given, which will
show how much these differed from the simple forms de
scribed by Cassian in the fifth century, and how great
need there was for a thorough revision to render them
practically suitable for congregational use.
The Medieval Common Peatebs according- to the Use
or Saetjm.1
&fie JJlorning Serbtce.2
The Priest first said, secretly: Our Father which art in
Heaven, &c.
Hail, Mary, full of grace, the Lord is with thee ; blessed art
thou among women ; and blessed is the fruit of thy womb,
Jesus. Holy Mary, mother of God, pray for us sinners now,
and in the hour of death. Amen.3
I believe in God the Father, &c.
phons, &c. It was also in later times divided into portions for summer and
winter ; each portion being then called Portiforium, or Portuary.
In 1509 an Aberdeen Breviary was brought out by Bishop Elphinstone
to supersede the Sarum Breviary, which had hitherto been in use ; but it
seems doubtful if it was ever publicly used.
1 Taken from " Breviarium ad usum insignis Ecclesiae Sarum," edited by
Proctor and Wordsworth ; published by the Cambridge University Press,
1879 ; a copy of the Great Breviary of 1531.
2 Three offices, named Mattins, Lauds, and Prime, formed the Morning
Service. An outline of a Sunday Service is here given ; but as every
service was liable to almost endless variations according to the calendar
date of any particular week, under the rules, called " The Bules of the
Pie," it is hardly possible to give the exact service of any one day.
3 The use of such addresses to the Blessed Virgin Mary was probably
introduced about the eleventh century. The first part, taken from S. Luke
i. 28, 42, was anciently used in certain monasteries in the Commemorations of
the Saints which followed Mattins, as an Antiphon to Psalm xciii. — "The
Lord is King," &c. Martene, De Antiq. Monach. Bitibus, lib. i., cap. iii.

Mattins. 125

The service then began with these versicles :
0 Lord, open Thou my lips ;
And my mouth shall shew forth Thy praise.
0 Lord, make speed to save us ;
0 Lord, make haste to help us.
Glory be to the Father, &c.
(Alleluia.)
Then followed PSALM XCV., O, come let us sing unto the
Lord, &c, with an anthem called the Invitatory, sung before and
after, and intermingled with it.1
Upon the Festival of the Purification, or as it was originally called, " The
Festival of S. Simeon," another form of Antiphon was used as follows;
"Ave gratia plena, Dei genitrix Virgo, ex te enim ortus est sol justitiae,
illuminans quae in tenebris sunt. Lastare tu senior juste suscipiens Jesum in
ulnis liberatorem animarum nostrarum donantem nobis et resurrectionem."
Twelfth century Pontifical of the Church of- Besancon. Martene, De
Antiq. Eccles. Bjtibus, lib. iv., cap. xv., ordo i. 2.
S. Bonaventura, circa a.d. 1256, directed the Brethren of the Franciscan
order to exhort the people to salute the Glorious Virgin Mother of Jesus,
when the bell sounded after Compline, by repeating this angelic salutation.
Martene, lib. iv. , cap. viii. 11. It was not introduced into England until
A.D. 1237. And the latter part of it is not found except in the Great
Breviary of Sarum of a.d. 1531, until after the English Beformation. See
index to above edition.
1 The Invitatory was intended to strike, as it were, the key-note of the
services for the day ; but it is doubtful if this excellent intention was equally
good in practice as it seems to be in theory. A different Invitatory was..
appointed in the Sarum use for every day of the week ; it varied also for the
Sundays according to the season ; and a proper one was provided for every
saint's day and festival. The number of these Invitatories has been much
reduced in the. revised Boman breviary. On Advent Sunday, the Sarum
Invitatory was, " Behold the King cometh ; let us go to meet our Saviour." It
was used as follows : — It was sung, 1, before Venite began ; 2, after the
second verse ; 3, after the fourth verse these words only were said : " Let
us go to meet our Saviour ; " 4, after the seventh verse ; 5, after the ninth
verse, " Let us go," &c. ; 6, after the last verse ; 7, after the Gloria, " Let
us go," &c, and then the whole repeated again. On Christmas Day the
Invitatory was, " Christ is born to us ; 0 come let us worship." On the first
Sunday in Lent, "Let it not be in vain to,us to rise early before the light ;.

126 The Hour Offices.

HYMN.1 O, Heavenly Word, eternal Light (Hymns A. and
M., 46), followed by a Versicle and response.
Then followed the three Nocturns,2 consisting of Psalms,
Benedictions, and Lessons.
FIRST NOCTURN. Twelve PSALMS, divided into three
portions, under three Glorias and three Antiphons.3 The
Sunday Psalms were Psalms i.-iii. and vi.-xv.4
Verse.5 I have been mindful of Thy Name, O Lord, in the
night season.
for the Lord hath promised a crown to them that watch." On Palm Sunday,
" But the3' have not known My ways ; unto whom I sware in My wrath that
they should not enter into My rest." On Easter Day, " Alleluia, alleluia ;
Christ is risen to-day, Alleluia." On Ascension Day, " Alleluia, Christ
ascending into heaven ; 0 come let us worship, Alleluia." On Whitsunday,
" Alleluia ; The Spirit of the Lord hath filled the world ; 0 come and wor
ship, Alleluia." On Trinity Sunday, " The true God, one in Trinity, and
the Trinity in Unity, O come and worship." The Invitatories were further
complicated by being classified as simple, double, and triple. The use above
described is of the simple Invitatory. A double Invitatory would be repeated
first in part then wholly, after the first word had been intoned by the Chanter,
called the Sector of the Choir. See Index to Cambridge edition of Breviary.;
1 Various hymns were provided according to the season, and a dif
ferent one for every day in the week. The above is the Advent- Mattin
hymn. 2 The word Nocturn was a relic of the ancient mode of using these ser
vices, which were intended to occupy a considerable part of the night. On
week days there was only one Nocturn.
3 The Antiphons were variable Anthems, which were sung before and
after the Psalms in all services. There were three Antiphons provided for
each Nocturn on Sundays, and six Antiphons for the one Nocturn on week

4 Twelve Psalms were appointed for every day of the week. It was in
tended that the Psalter should be read through weekly, in the course of the
Services of the Hours. But as the same Psalms would always be used on
Sundays, the multitude would hear but these few, often repeated, and would
be ignorant of the rest.
s The verse and response varied according to the season of the year, the
day of the week, and the festival of the saint.

Mattins. 127

Answer. And have kept Thy Law.
Our Father, &c. Hail, Mary, <&c. The Benediction1
Three LESSONS, generally taken from Holy Scripture,2
with certain Besponses.3
1 These varied according to the books from which the lessons were taken,
and also according to the season and the festival. The Beader first said:
" Jube Domine benedicere," then the Priest added the proper Benediction.
A Table of Benedictions was provided at the beginning of the Breviary.
They were generally in rhyme. For instance, " Evangelica lectio, Sit nobis
salus et protectio," " Alma virgo virginum ; Intercede pro nobis ad Domi
num," " Stella Maria maris Succurre piissima nobis." The number of these
Benedictions is reduced in the Boman Breviary, and the rhyming ones are
less frequent.
2 Proper lessons, which were not commonly taken from Holy Scripture,
were provided for so many Saints' days, that the ordinary course of the
Sunday and week-day lessons must have been continually interrupted.
Moreover no regular order of reading the books of the Bible was observed.
For instance, lessons were provided from the Book of Isaiah during Advent,
as far as to chapter xiv. ; then various proper lessons, until the Second
Sunday after Epiphany, when the Epistle to the Bomans was begun, and
read for a week, as far as to chapter v. Then 1 Corinthians to chapter v.
Then 2 Corinthians to chapter vi., followed by parts of Galatians, Philip-
pians, and 1 Thessalonians. Then Genesis was begun on Septuagesima
Sunday, and tbe chapters were read fairly on through Lent as far as
Exodus iv. Then came lessons connected with the Passion, &c. After
Easter they read the Book of Bevelation, and after Trinity they began the
Old Testament again with the Books of Samuel. So that the complaint
was evidently quite justified, that " commonly when any book of the Bible
was begun after three or four chapters were read out, all the rest were un
read. And in this sort the Book of Isaiah was begun in Advent and the
Book of Genesis in Septuagesima ; but they were only begun, and never
read through."— Preface in the book of Common Prayer. Begular series
of lessons from the different books of the Bible were provided for certain
parts. of the year ; and these seasons were known by the first words of the
response which followed the first of these readings. Thus Advent was
spoken of as Aspiciens, and the 1st Sunday after Trinity as Deus Omnium ;
these being the first words of the first response to the Books of Isaiah and
Samuel respectively, which were begun on those days.
3 These responses were complicated repetitions of words which referred
-to the contents of the lesson. Thus on Advent Sunday Isaiah i. 1-4 was

128 The Hour Offices.
SECOND NOCTURN.1 PSALMS xvi.-xviii., with three
Antiphons. The Verse. Our Father, &c. The Benediction.
Three LESSONS, taken from Holy Scripture, or from a
sermon of some Father, with Besponses.
THIRD NOCTURN. PSALMS xix.-xxi.,2 with three Anti
phons. The Verse. Our Father, &c. The Benediction.
Three LESSONS from a Homily,3 with Besponses.
read as the first lesson ; the reader adding, " Thus saith the Lord God
Turn ye unto Me, and ye shall be saved," which was tbe proper conclusion
of all lessons from tbe Prophets. Then followed the response, " Looking
from far, behold I see the power of God coming ; and a cloud covering the
whole earth. Go to meet him, and say, Tell us if thou art he that shall
rule thy people Israel." Then various verses were said, and parts of this
response were repeated again and again, ending with the Gloria. Thei;
followed Isaiah i. 5-9 as the second lesson, and another response, with a verse
and repetitions. Then Isaiah i. 10-15 as the third lesson, with another re
sponse and repetitions. These ai-e well described in the preface to the Book
of Common Prayer as a " multitude of responds, verses, vain repetitions."
1 On ordinary week-days there was only one Nocturn of Psalms and
Lessons. The service would then be called an Office of Three Lessons.
The lessons in the second Nocturn were taken on Sundays from Holy Scrip
ture, or from some godly sermon of an ancient bishop. But on Saints' days
they were often taken from "uncertain stories and legends" about the lives
and supposed miracles of those who were commemorated.
2 In the second and third Nocturns three Psalms were appointed for Sun
days, but not for the other days of the week. In the first Nocturn Psalms
were appointed for every day in the week, and always twelve in number.
But as different Psalms were appointed for Festivals, nine in number, it
appears that the daily Psalms were generally omitted. So that the Preface
to the Book of Common Prayer contains the complaint, " Notwithstanding,
that the ancient Fathers have divided the Psalms into seven portions, whereof
every one was called a Nocturn ; now of late time a few of them have been
daily said and the rest utterly omitted." The Festival Psalms with their
nine Antiphons were either placed together in one Nocturn, or divided
between three Nocturns, according as three or nine lessons were appointed. t
3 These homilies were written discourses upon the Gospel of the Day,

Lauds. 129
Then followed, except in Advent and Lent, and on certain
vigils, TE DEUM LAUDAMUS : We praise Thee, 0 God, &c.
Verse. The Lord is high above all nations ;
Answer. And His glory above the heavens.
The Service of '-(LaUug here began.1
0 God, make speed to save us, &c.
Glory be to the Father, &c.
Alleluia. Then followed these PSALMS, each with an Antiphon, or
under one Antiphon on certain days :
Psalm xciii. The Lord is King, &c. (Or, on week days,
Psalm li. Have mercy upon me, O God.)
Psalm c. O, be joyful in the Lord, &c. (On Sundays only ;
a variable Psalm on other days.)
Psalm lxiii. O God, Thou art my God, &c, and Psalm lxvii.
God be merciful unto us, &c, under one Antiphon.
Psalm. BENEDICITE OMNIA OPERA. O, all ye works
of the Lord, <fec. (On Sundays only ; a variable Canticle on
other days.2)
which was first read in part or wholly ; the three lessons were from the
same homily, divided by the usual responses and repetitions.
1 There was always a verse and response between Mattins and Lauds.
The above was the usual Sunday verse. The week-day verse was, " O
Lord, let Thy mercy be showed upon us : As we do put our trust in Thee ;"
which now follows the preces at the end of the Litany. On Saints' days it
was generally, " Pray for us holy  ." The union of three Services
together involved much repetition. Our modern custom of joining Mattins,
Litany, and Communion Service together is very similar.
' On Mondays, " 0 Lord, I will praise Thee," &c. Isaiah xii. 1-6.
On Tuesdays, " I said in the cutting off of my days," &c. Isaiah xxxviii.
10-20. On Wednesdays,1." My heart rejoiceth in the Lord," &c. 1 Sam. ii. 1-10.
K

130 The Hour Offices.
Psalm cxlviii. O, praise the Lord of Heaven, &o. ; Psalm
cxlix. O, sing unto the Lord a new song, &c. ; and Psalm cl.
O, praise God in His holiness, &c, under one Antiphon.1
A short Lesson.2 Blessing and glory and wisdom, &c. (Eev.
vii. 12.)
Thanks be to God.
HYMN.3 O Christ, our joy, gone up on high (Hymns A. and
M., 145).
Verse. God hath gone up with a merry noise ;
Answer. And the Lord with the sound of the trumpet.
Alleluia. Antiphon.'1 When the Comforter shall come whom I -will
On Thursdays, "I will sing unto the Lord, for He hath triumphed
gloriously," &c. Exodus xv. 1-19.
On Fridays, " O Lord, I have heard Thy speech, and was afraid," &c.
Habakkuk iii. 2-19.
On Saturdays, " Give ear O ye heavens," &c. Deut. xxxii. 1-43.
1 Psalms cxlviii. -cl. gave the name Laudes to this service.
2 Tbe short lesson, or Capitulum, on week-days was, " Watch ye, stand
fast in the faith, quit you like men " (1 Cor. xvi. 13) ; and on festivals it
varied according to tbe season and the person commemorated.
3 The verse varied with the hymn. Two hymns were appointed for
Sundays, according to the season, and one for every week-day. Special
hymns were provided for festivals. The above is the Ascensiontide hymn
and verse. The ordinary Sunday verse was, " The Lord is King : And
hath put on glorious apparel. Alleluia."
4 The Antiphons to Benedictus in Lauds, and to Magnificat in Vespers,
were of peculiar importance. On Sundays and festivals they were com
monly taken from the Gospel of the day ; and they were frequently selected
for the following week-days in such a way as to keep up the teaching of the
Gospel throughout the week. The above was the Antiphon for the Sun
day after Ascension Day. On the ' Monday following the Antiphon was, .
" They therefore went forth and preached everywhere, the Lord working
with them, and confirming the word with signs following." On Tuesday, " I
will pray the Father, and He will send," &c. On Wednesday, the same as
Monday. On Thursday, the same as on Ascension Day, " I ascend unto

Lauds. 131
send unto you from the Father, even the Spirit of Truth,
which proceedeth from the Father, He shall testify of Me.
BENEDICTUS. S. Luke i. 68.
Blessed be the Lord God of Israel, &c.
Then followed Psalm cxxiii. Unto Thee lift I up mine eyes,
&c. (On Sundays only.)
Kyrie eleison.
Christe eleison.
Kyrie eleison.
Our Father, &c.
(Note that the Priest is directed to stand up on week days
whilst these verses are said.)
0 Lord, arise, help us,
And deliver us for Thy Name's sake.
Turn us again, O Lord God of Hosts,
Show the light of Thy countenance, and we shall be whole.
O Lord, hear my prayer,
And let my cry come unto Thee.1
my Father," &c. Similar care was taken during the week after the Epiphany.
And for the weeks after Septuagesima and Sexagesima Sundays, verses
were appointed for the Antiphons out of the Sunday Gospel, or from the
homily upon it. On double feasts this Antiphon was sung through twice,
both before and after the Canticle. On other days it was sung in part only
before and wholly after the Canticle.
1 On week days these Preces were more numerous. From very ancient
times they formed a special feature of Lauds. (See Martene, De Antiq.
Monach. Bit., lib. i., c. iii., for the ancient Benedictine Preces.) Tbe Sarum
week-day preces were as follows : —
I said, Lord be merciful unto me,
Heal my soul, for I have sinned against Thee.
0 Lord, let Thy mercy be shewed upon us,
As we do put our trust in Thee.
Endue Thy Priests with righteousness,
And make Thy saints joyful.
O Lord, save the king :
And mercifully bear us when we call upon Thee.

132 The Hour Offices.
The Lord be with you.
And with thy spirit. Let us pray.
THE COLLECT FOR THE DAY.1
Then followed the Memorial of S. Mary.2
Antiphon. The angel Gabriel was sent to Mary, a virgin
espoused to Joseph.
Verse. There shall come forth a rod out of the stem of
Jesse. Answer. And a branch shall grow out of his roots.
The Collect. 0 God, who wast pleased that from the ¦womb
of the Blessed Mary ever a virgin, according to the message of
an angel, Thy Word should take flesh ; grant to us, we beseech
Thee, that we who believe her to be truly the Mother of God,
may be aided by her intercessions before Thee ; through the
same our Lord Jesus Christ.
My God, save Thy servants and Thy handmaids,
Who put their trust in Thee.
O Lord, save Thy people, and bless Thine heritage ;
Govern them, and lift them up for ever.
Peace be within Thy walls ;
And plenteousness within Thy palaces.
Let us pray for tbe faithful departed.
Eternal rest grant them, 0 Lord, and let perpetual light shine upon them.
Hear the voice of my prayer, O Lord, when I cry unto Thee :
Have mercy upon me, and hear me.
Psalm li. " Have mercy upon me, 0 God," &c.
Then let the Priest stand up, and go to the choir step (as well in the Morn
ing as in the Evening Prayer), whilst these verses are said: —
0 Lord, arise, help us,
And deliver, &c. (as on Sundays).
l The close agreement of our English services with the ancient Sarum
Use may be seen from the fact that no less than forty-five of our Sunday..
Collects are taken, more or less completely, from the Sarum Collects.
2 In addition to this Memorial, separate services were said daily, called
the Hours of our Lady, either before or after the Hours of the Day.

Prime. 133
Then followed the Memorial of Peace.1
Antiphon. Give peace in our time, 0 Lord, because there is
none other that fighteth for us, but only Thou, 0 Lord.
Verse. Peace be within Thy walls, 0 Lord ;
Answer. And plenteousness within Thy palaces.
The Collect. 0 God, who art the author of peace, &c. (the
Second Collect for Peace).
The Lord be with you.
Let us bless the Lord.
The Service of ^ttltte here began.
HYMN. Now that the daylight fills the sky (Hymns
A. and M., 1).
Then followed these PSALMS, under one Antiphon, The
Lord is my Shepherd, &c. : 2
Psalm xxii. My God, my God, look upon me, &c.
Psalm xxiii. The Lord is my Shepherd, &c.
Psalm xxiv. The earth is the Lord's, &c.
Psalm xxv. Unto Thee, O Lord, will I lift up my soul, &c.
Psalm xxvi. Be Thou my judge, O Lord, &c.
Psalm liv. Save me, O God, for Thy Name's sake, &c.
1 Other Memorials were used on week days in addition to the above, con
sisting in the same way of Antiphon, Verse, Besponse, and Collect, viz.,
Memorial of All Saints, Memorial of the Cross, Memorial of the Holy
Spirit, Memorial of the Saint in whose honour the Church is dedicated, and
Memorial of Belies.
Tbe Memorial of the Holy Spirit was as follows :—
Antiphon. Come, Holy Ghost, fill the hearts of Thy faithful people, and
kindle the fire of Thy love within them.
Verse. Let Thy breath go forth, and they shall be made.
Answer. And Thou shalt renew the face of the earth.
The Collect. God, who didst teach the hearts of Thy faithful people,
&c. (Collect for Whitsun Day.)
2 This was the usual Sunday Antiphon ; on week days it was, " 0 God,
hear my prayer, ponder with Thine ears the words of my mouth."

134 The Hour Offices.
Psalm cxviii. O give thanks unto the Lord, for He is
gracious, &c.
Psalm cxix. 1-32. 1 Blessed are those that are undefiled, &c.
Antiphon.2 Thee, God the Father, unbegotten ; Thee, the
Only Begotten Son; Thee, the Holy Ghost, the Comforter;
One Holy and Undivided Trinity, with our whole heart and
with our mouth, we confess and praise and bless ; to Thee be
glory for ever.
THE CREED OF ATHANASIUS.
Whosoever will be saved, &c.
A short Lesson.3 Now unto the King eternal, immortal, in
visible, the only God, be honour and glory, for ever and ever.
Amen. (1 Tim. i. 17.)
Thanks be to God.
Answer. 0 Jesu Christ, Son of the living God ; have mercy
upon us.
Verse. Thou who sittest at the right hand of the Father ;
Answer. Have mercy upon us.
Glory be to the Father, &c.
0 Jesu Christ, &c.
Verse. 0 Lord, arise, help us ;
Answer. And deliver us for Thy Name's sake.
iii. Kyrie eleison.
iii. Christe eleison.
1 Psalms xxii.-xxvi. were used only on Sundays, and they were omitted
between Christmas Day and the Second Sunday after Epiphany, and be
tween Easter and the first Sunday after Trinity. Between Septuagesima
and Easter, Psalm xciii. was used instead of Psalm cxviii.
2 This Antiphon was used on the Sundays when all the Psalms were said,
On festivals and week days other Antiphons were sung.
3 This short lesson, or Capitulum, was used on all Sundays' and festivals.
On week days generally it was, " Love the truth and peace, saith the Lord
Almighty," &c, Zech. viii. 19; but between Easter and Pentecost, and on
certain vigils, it was, " O Lord, be gracious unto us ; we have waited for
Thee," &c. , Isaiah xxxiii. 2.

Prime. 135
iii. Kyrie eleisou.
Our Father, &c.
0, let my soul live, and it shall praise Thee ;
And Thy judgments shall help me.
I have gone astray like a sheep that was lost ;
0, seek Thy servant, for I do not forget Thy command
ments.
THE CREED.
I believe in God the Father Almighty, &c.
Let my mouth be filled with Thy praise ;
That I may sing of Thy glory and honour all the day long.
0 Lord, turn Thy face from my sins, &c. (Ps. Ii. 9-12.)
######
Deliver me, O Lord, from the evil man ;
And save me from the wicked man.
******
So will I alway sing praise unto Thy Name ;
That I may daily perform my vows.
Hear us, 0 God of our salvation ;
Thou that art the hope of all the ends of the earth, and
of them that remain in the broad sea.
0 God, make speed, &c.
Holy God, holy mighty, holy and immortal. O Lamb of
God, that takest away the sins of the world ;
Have mercy upon us.
Bless the Lord, 0 my soul ;
And all that is within me, bless His holy Name, &c. (Ps.
ciii. 1-5.) *
1 The antiquity of these Preces is shown by their being found in an Anglo-
Saxon Service Book, which is interlined with a very ancient Anglo-Saxon
version, belonging to the ninth century, but supposed to be a copy from
services at least two centuries earlier. They are headed, " Incipiunt capi
tular ad primam." — Bituale Eccles. Dunelm.

136 The Hour Offices.
The Priest then said the Confession : 1
I confess to God, to blessed Mary, to all saints, and to you,
I have sinned exceedingly, in thought, word, and deed, by my
fault. I pray holy Mary and all the saints of God and you
to pray for me.
The Choir made answer :
1 This confession illustrates the development in unscriptural ways of
thought which advanced during the middle ages. In the Anglo-Saxon
Service Book, referred to in the last note, this Confiteor is as follows : —
" Confiteor Domino et tibi frater quia ego peccavi nimis in cogitatione et
in locutione et in operatione et in multis criminibus, in quibus omnibus malis
excogitare potui, propterea precor te frater ora pro me peccatore."
The earliest form of this confession, in which mention of the saints is
found, occurs in the ancient Benedictine Breviary of the Monastery of Monte
Casino.and is as follows : — " I confess to God and to all His saints, and to thee,
O father, that I have sinned," &c. — Martene, De Antiq. Monach. Eitibus,
lib. i., c. iii. Tbe origin of this confession to the saints can be traced to
some very beautiful forms of confession in a -very ancient Missal : — "I con
fess my sins to Thee, 0 eternal High Priest .... I confess to Thee, because
I am not only the debtor to Thee of the ten thousand talents of my sins, but
I owe Thee also the account of my whole life. . . . And now, 0 Lord, I come
before Thy face in confession, and, in sight of angels and all the saints, I
confess to Thee my sins," &c. After which is added another form in which
these words are used : — " I, a miserable sinner . . . confess to the Lord, and
to all His saints." — Martene, De Antiq. Eccles. Bitibus, lib. i., cap. iv., art.
xii. ordo 4. In the Boman Breviary confession is made " to blessed Michael
the Archangel, to blessed John Baptist, the holy Apostles Peter and Paul,
and to all saints," &c. This form was ordained for general use both in the
Mass and in other offices, a.d. 1314, by the Third Council of Bavenna,
canon 15, for the stated purpose of paying reverence to tbe saints, as
follows : — " Bubric 15. De Veneratione sanctorum in confessione habenda.
Quoniam devotio et pulcritudo demonstratur in uniformitate ecclesiai quse
sub specie unius columbae describitur, et in confessionibus quae fiunt publice
in introitu Missaa et alias varii perfunctorie et diversimode coniitentur;
statuimus et de caetero observari praecipimus per totam provinciam Eaven-
natem confessiones hujusmodi fieri sub hac forma : Confiteor Deo omnipo-
tenti, beatae Mariae virgini, beato Michaeli archangelo, beato Joanni Baptists,
Sanctis Apostolis Petro et Paulo, et omnibus Sanctis." — Labbe's " Councils,"
tom xi., p. 1614.

Prime. 137
Almighty God, have mercy upon you, and pardon all your
sins ; deliver you from all evil ; preserve and confirm you in
good ; and bring you unto life everlasting. Amen.
The same confession was then made by the Choir, to whom the
Minister made answer as above, adding :
Absolution and remission of all your sins, space for true
repentance, amendment of life, grace and comfort of the
Holy Ghost, may the Almighty and merciful Lord grant you.
Amen. Wilt Thou not turn again, and quicken us ;
That Thy people may rejoice in Thee ?
O Lord, shew Thy mercy upon us ;
And grant us Thy salvation.
Vouchsafe, 0 Lord, to keep us,
This day without sin.
Have mercy upon us, O Lord,
Have mercy upon us.
0 Lord, let Thy mercy be shewed upon us,
As we do put our trust in Thee.1
Turn us again, 0 Lord God of hosts,
Shew the light of Thy countenance, and we shall be
whole. O Lord, hear my prayer,
And let my cry come unto Thee.
The Lord be with you.
And with thy spirit.
1 On week days the following were inserted here : —
Hear my voice, O Lord, when I cry unto Thee,
Have mercy upon me and hear me.
Psalm li. Have mercy upon me, 0 Lord, &c.
Then the Priest, standing up, shall say,
0 Lord, arise, help us ;
And deliver us for Thy Name's sake.
Turn us again, &c. , as above.

138 The Hour Offices.

Let us pray.
The Collect. O Lord, Holy Father, Almighty, everlasting
God, who hast safely brought us to the beginning of this
day, &c. (Third Collect for Grace.)
The Lord be with you, &C1
Precious in the sight of the Lord,
Is the death of His saints.
May holy Mary, mother of our Lord Jesus Christ, and all
the holy just ones and elect of God, intercede and pray for us
sinners to the Lord our God, that we may be helped and saved
by Him, who liveth and reigneth, &c.
iii. 0 God, make speed to save us.
iii. 0 God, make haste to help us.
Glory be to the Father, &c.
Kyrie eleison, &o.
Our Father, &c.
Let Thy loving mercy come also unto me, 0 Lord ;
Even Thy salvation, according unto Thy word.
Shew Thy servants Thy work,
And their children Thy glory.
And the glorious majesty of the Lord our God be upon us;
Prosper Thou the work of our hands upon us ; 0 prosper
Thou our handy work. Let us pray.
The Collect. 0 Lord God, vouchsafe, we beseech Thee, to
direct, sanctify, and govern both our hearts and bodies, &c.
(Second Collect at the end of the Communion Service.)
1 A list of persons to be prayed for was read during Prime, apparently
here; and on Sundays, when Psalm cxxiii. had been said in Lauds,
Psalm cxxi., " I will lift up mine eyes unto the hills," &c, was said imme
diately afterwards, and different preces, instead of the above, together with
this additional collect, " Assist us mercifully, 0 Lord, in these our suppli
cations and prayers, and dispose the way of Thy servants," &c.— First Col
lect at the end of the Communion Service. On festivals a different collect
was said in place of the above.

Vespers. 139
The Lord be with you, &c.
Let us bless the Lord.
Thanks be to God.
The Services for the Third, Sixth, and Ninth Hours
were shorter, and as they have not been formed into a
distinct service for public use, it seems unnecessary to give
an example of them here.
The Services for Vespers and Compline from which
our Evening Service has been formed, were as follows : —

Che iEbenmg jperbice.
The service began with preparatory prayers the same as in.
Mattins ; see above, page 124.
Then followed these PSALMS, every one with its Antiphon.1
Psalm ex. The Lord said unto my lord, &c.
Psalm cxi. I will give thanks unto the Lord, &c.
Psalm cxii. Blessed is the man that feareth the Lord, &c.
Psalm cxiii. Praise the Lord, ye servants, &c.
Psalm cxiv. When Israel came out of Egypt, &c.
A short Lesson2 The Lord direct your hearts into the love
1 Different Psalms, with appropriate Antiphons, were appointed for every
day in the week, but always five in number. These were always used, except
that on Easter Day it appears that Psalms cxiii. and cxiv. were omitted.
On Monday, Psalms cxv., cxvi., cxvii., cxx., exxi.
On Tuesday, Psalms exxii.-exxvi.
On Wednesday, Psalms exxvii.-exxxi.
On Thursday, Psalms exxxii., exxxiii., exxxv.-exxxvii.
On Friday, Psalms cxxxviii.-cxlii.
On Saturday, Psalms cxliv. -cxlvii. (Psalm cxlvii. was divided into two
Psalms at verse 12.)
2 This was generally the same for every day except Saturday, when the
short lesson, or Capitulum, was taken from 2 Cor. i. 3, 4, "Blessed be God

140 The Hour Offices.
of God, and into the patient waiting for Christ. (2 Thess.
iii. 5.)
Thanks be to God.
HYMN.1 Blest Creator of the Light (Hymns A. and M., 38).
Verse. 0 Lord, let my prayer be set forth ;
Answer. In Thy sight as the incense.
Antiphon2 These things have I spoken unto you ; that when
"the time shall come, ye may remember that I told you of them.
Alleluia.
MAGNIFICAT. S. Luke i. 46.
My soul doth magnify the Lord, &c.
THE COLLECT FOR THE DAY.
(On week days the Preces from Lauds were used here, with
Psalm li., after which the Priest stood at the choir step, and said
the Suffrages : 0 Lord, arise, help us : And deliver us for Thy
Name's sake, &c.)
Then followed the Memorial of S. Mary ; with the Vespers of
our Lady.
Then followed the Memorial of the Holy Ghost.
Then followed the Memorial of All Saints.3
Then followed the Memorial of Peace, as follows :
even the Father of our Lord Jesus Christ," &c. But a proper Capituhm
was appointed for Saints' days and festivals, and for the Sundays between
Septuagesima and Trinity. The festivals began with the Vespers of the
day before.
' This was the usual Vesper hymn, except on Saturdays, when the hymn
(A. and M., 14), " 0 Trinity most Blessed Light," was sung. But a different
hymn was appointed for every day during the weeks between Advent and
Lent, and proper hymns for all festivals.
2 This Antiphon, like that to Benedictus in Lauds, carried on the teaching
of the Sunday or festival during the week. The above is the Antiphon for
the Sunday after Ascension Day. See above, p. 130.
3 For these Memorials see above, p. 132, in Mattin Lauds.

Compline. 141

Antiphon. Give peace in our time, O Lord, because there is
none other that fighteth for us, but only Thou, 0 Lord.
Verse. Peace be within Thy walls, O Lord :
Answer. And plenteousness within Thy palaces.
The Collect. O God, from whom all holy desires, all good
counsels, &c. (Second Collect at Evening Prayer.)
The Lord be with you, &c.
Let us bless the Lord.
Thanks be to God.
The Service for (Sontplitte here began.1
Our Father, &c. Hail, Mary, &c.
Turn us, O God, our Saviour.
And let Thine anger cease from us.
0 God, make speed, &c.
Glory be to the Father, &c.
Alleluia.Antiphon. Have mercy upon me, 0 Lord, and hearken unto
my prayer.
Psalm iv. Hear me when I call, &c.
Psalm xxxi. In Thee, 0 Lord, have I put my trust, &c.
Psalm xci. Whoso dwelleth under the defence of the Most
High, Ac.
Psalm cxxxiv. Behold now praise the Lord, &c.
A short Lesson. Thou, 0 Lord, art in the midst of us, and
we are called by Thy Name ; leave us not, 0 Lord our God.
(Jerem. xiv. 9.)
HYMN. Before the ending of the day (Hymns A.andM.,15)..
1 This service was the same daily throughout the year, with tbe excep
tion that on twenty-two days a proper Antiphon was appointed, and occa
sionally a different hymn and an additional collect. In the Boman Breviary
this service is much altered and shortened.

142 The Hour Offices.

Verse. Keep us, O Lord :
Answer. As the apple of Thine eye; hide us under the
shadow of Thy wings.
Antiphon. Come, O Lord, and visit us in peace, that we may
rejoice before Thee with a perfect heart.
NUNC DIMITTIS. S. Luke ii. 29.
Lord, now lettest Thou Thy servant depart in peace, &c.
iii. Kyrie eleison.
iii. Christe eleison.
iii. Kyrie eleison.
Our Father, Ac.
I will lay me down in peace :
And take my rest.
THE CREED.
I believe in God the Father, &c.
Let us bless the Father and the Son with the Holy Ghost.
Let us praise and magnify Him for ever.
Blessed art Thou, O Lord, in the firmament of heaven.
And to be praised and glorified and magnified for ever.
May the Almighty and merciful Lord bless and keep us.
Amen.
Then the Minister and Choir made confession, as before in
Prime, and the Absolution was said.
Wilt Thou not turn again, and quicken us :
That Thy people may rejoice in Thee.
O Lord, shew Thy mercy upon us :
And grant us Thy salvation.1

1 These preces were the same as those which followed the Confession in
Prime, p. 137, with the exception that "this night" was said instead of
" this day ; " and Psalm li. was added at certain times of the year, as in
Prime.

Compline. 143

The Collect. Lighten our darkness, we beseech Thee, 0 Lord,
&c. (Third Collect for Aid against all Perils.)
Then followed Prayers for the Peace of the Church.
Psalm cxxiii. Unto Thee lift I up mine eyes, &c.
Kyrie eleison.
Christe eleison.
Kyrie eleison.
Our Father, &c.
0 Lord, arise, help us ;
And deliver us for Thy Name's sake.
Turn us again, 0 Lord God of Hosts :
Shew the light of Thy countenance, and we shall be whole.
0 Lord, hear our prayer, &c.
Let us pray.
The Collect. 0 Lord, we beseech Thee, mercifully receive the
prayers of Thy Church, that being freed from all adversities
and errors, it may serve Thee in all godly quietness : and
grant us Thy peace all the days of our hfe, through Christ our
Lord. Amen.
The above sketch gives an idea of the ancient services
for Sundays. But no idea can be formed from it of the
extreme intricacy of the services which were directed to
be used for any particular day. In the Breviary the
regular order of the services was appointed in that por
tion which contained the " Psalter." But the chief part
of every service was contained in what was called the
" Temporale," which consisted of the antiphons, hymns,
verses, lessons, responses, and collects proper for every
day in the year. But on Saints' days an additional compli
cation arose. The fixed parts of the services were to be
sought for in the " Commune Sanctorum " on all days
dedicated to Apostles, Evangelists, Martyrs, Confessors

144 The Hour Offices.

or Virgins. Then the parts proper to the particular saint
were to be taken from the " Proprium Sanctorum," which
contained the antiphons, hymns, verses, lessons, &c,
proper for every saint's day throughout the year. If it
is remembered that nearly every day in the year was de
dicated to some saint, and that a varying amount of
respect was shown to these saints, it will be seen at once
that as the Sundays and other movable feasts fell on this
or that saint's day, the confusion between the various
services belonging to the same day must have been very
great.1 Difficulties occur even in the present day, in
knowing how to make a choice between the lessons or the
gospels, when Sundays and other festivals happen to coin-
1 The patience of few readers will last out sufficiently to read through the
following description of festivals. It is a curious illustration of mediaeval
ceremonial. The complication of festivals under tbe Sarum Use was so '
great, that there were no less than twenty-five degrees of importance-
assigned to them. Festivals belonged to one or other of two classes, and
were called either double or single. There were four kinds of Double
Festivals : — 1 , Principal, such as Christmas, Easter, &c. ; 2, Greater, suck
as the Purification, Trinity Sunday, &c. ; 3, Less, such as S. Stephen, S.,
John, Holy Innocents, &c. ; 4, Least, such as S. Andrew, S. George, S.
Augustine, &c.
Single Festivals were far more complicated. They were of three kinds,.
according as the " Invitatory " was triple, double, or single.
a. Single Festivals with triple Invitatory consisted of Saints' Days, such
as S.John ante Portam Latinam, &c. ; and Octaves, which were of two-
kinds, either with continual rule of the choir, or with rule of the choir on
the eighth day only.
E. Single Festivals with double Invitatory consisted of days with rule-
of choir, and days without rule of choir. Days with rule of choir included,
1, Saints' Days; 2, days within Octaves; 3, Commemorations ; 4, certain
Sundays which belonged to four classes. Days without rule of choir in
cluded Saints' days of two kinds, and Octaves of three kinds.
o. Single Festivals with single Invitatory consisted of Saints' days of two
kinds, and certain week days which belonged to four classes.— Index to-
" Sarum Breviary," Cambridge edition.

Rules of the Pie. 145
cide ; but in the times before the Reformation the diffi
culties must have been very much greater. For the assis
tance of the reader, whose duty it was to find out how the
service for any particular day was to be arranged, directions
were minutely given in thirty -five tables, commonly named
Pica Sarum, or " the rules called the Pie." These tables
were placed in the Breviary before certain Sundays, in the
" Temporale," and took the place of our modern alma
nacks.1 In some cases they referred to the services of a
single week ; for instance, there was a different table, or
Pica, for every week in Advent. Other tables referred
to the whole time during which a series of lessons from
some one book of Holy Scripture was read, and were
named after that book ; for instance, Historia Job was the
heading of the Pica for the time during which Job was
read. These " rules of the Pie " were arranged accord
ing to the seven Sunday letters. From the beginning
of August until the following Second Sunday after
Epiphany, the arrangement was comparatively simple.
To find out the service for any day, one needed to know
the Sunday letter ; and directions would be found under
that letter for each week included in the particular table,
showing what relative importance should be assigned to
the Saints' days, the Sunday, and the weekly commemo
rations which happened to coincide during that week.
But at other times of the yea'r the tables were more com
plicated, and showed wonderful ingenuity. The Pica
preceding the Sunday after the Octave of the Epiphany
(Second Sunday after the Epiphany), was headed by a
1 See introduction to Procter and Wordsworth's " Sarum Breviary." The
rules are such that a life-long study and use of the Breviary seem to be
needed to enable anyone to interpret them with certainty.
L

146 The Hour Offices.
table showing the connection between the Golden Number
and the Sunday Letter, by which all calculations were
determined. In all the following tables of Pica rules,
until the beginning of August, every Sunday Letter was
necessarily represented under five divisions, And in
looking out the services, it was necessary to find the par
ticular division which was adapted to the year in accor
dance with the table of connection between the Golden
Number and the Sunday Letter. In other words, every
reader was compelled to form his own almanack in accor
dance with tables such as those at the beginning of the
Book of Common Prayer; but without the assistance of
the dates and explanations there given ; and under the
complicated concurrences of innumerable festivals. From
which it came to pass, as may easily be imagined, " that
to turn the book only was so hard and intricate a matter,
that many times there was more business to find out
what should be read, than to read it when it was found

out." l

1 Preface to Book of Common Prayer.

CHAPTER V.
HISTORY OF THE BOOK OF COMMON PBAYEB.
" Faxit Deus ut juxta votum et intentionem meam, sic exeant (hi libelli)
ut et tibi sint grati . . . atque a barbarica contra vetusta sacra et antiquns
Ecclesiae ceremonias gigantomachia salubriter deterreant et avertant." —
Johan. Cochlisus, a.d. 1534.
THE English Book of Common Prayer has been
brought by degrees into its present form, and the
consideration of its contents is complicated by the
changes introduced at different times. In order to form
a just opinion of the character of the English services, it
will be necessary to prepare the way : First, by studying
the history of the various revisions, the circumstances of
the times, and the objects which the revisers had in view ;
and, Secondly, by referring to the forms of worship which
were in use in other countries, and can be proved to have
been within reach of our reformers. It will then be pos
sible to examine our English services as they are, without
stopping to inquire into the steps by which their present
form was reached.
At the time of the Reformation a fresh sense of Chris
tian duty respecting the worship of God had arisen in
the minds of Englishmen, and a very slight acquaintance
with the character of the mediseval services which were
in use in England at the beginning of the sixteenth cen
tury will be sufficient to explain what was then regarded

148 History of the Book of Common Prayer.
as necessary, as described in the Preface to the Book of
Common Prayer, " Concerning the Service of the Church."
The work which men felt that they were called on to
undertake included four things: (1) to turn the Latin
forms of devotion into the English tongue, (2) to restore
the ancient practice of reading Holy Scripture in large
and continuous portions, (3) to remove what was super
stitious and objectionable, (4) to simplify the services in
such a way that they might be made practically useful for
ordinary people.
The task was extremely complicated. Mistakes had
been accumulating for a, thousand years, until men had
grown so accustomed to them that they were ignorant
of the fact that their ways of thought and worship were
no longer in accordance with the original faith and prac
tice of the Church of Christ. Developments had been
introduced so gradually that they were unnoticed at the
time, and these were intertwined so closely amidst the
framework of the services that it was a very difficult
matter to remove them without destroying the frame
work itself. Moreover, the very abundance of the mate
rials, rich in beauties, and drawn from the devotional
spirit of the saints of earlier and purer days, was itself a
serious difficulty. ,
The result of the labours of the English reformers is
before us in " The Book of Common Prayer and Admini
stration of the Sacraments." The Bible and Prayer Book
together now supply the place of the Missal and Breviary j
and the Prayer Book by itself is a sufficient handbook for
the congregation in all public services.
The work of revising the English services was gra
dually effected by means of various measures, spread over

Erasmus's New Testament. 149
many years ; and though no attempt was made to put forth
an English Prayer Book in the reign of Henry VIIL, many
steps were taken which prepared the way for it to be
accomplished afterwards. The first and most important
reform was in respect of the public use of the Holy Scrip
tures in English. In response to a petition from Convo
cation, the king assented to the circulation of an English
version, which was a revision of that made by Tyn-
dal and Coverdale, and an injunction was issued, a.d.
1538, requiring a copy of what was called " The Great
Bible," printed by Grafton and Whitchurche, to be set
up in some convenient place in every church, where the
parishioners might most commodiously resort and read
it. The sensation which was created is well known.
Eager crowds availed themselves of a privilege never
granted before, and a knowledge of Holy Scripture
spread amongst all classes.1
In the work of translating the Bible into English our
reformers were following in the steps of Erasmus, who
had fought the battle of vernacular versions twenty years
before, and had succeeded in convincing the world that
the Vulgate was not infallible. His edition of the New
Testament was published in 1516, under the name "No
vum Instrumentum," and included the Greek text (then
first published), a new Latin version, and annotations.
A preface was prefixed entitled " Paraclesis," in which
he urged that Christians should learn from the teaching
of Christ Himself, rather than from the subtleties of the
schoolmen, and that even the commentaries of the best
of the Fathers were to be used with judgment, being the
1 See Collier, Eccles. Hist., vol. v., p. 52, 83; Hook, "Lives of Arch
bishops," vol. vii., p. 141.

150 History of the Book of Common Prayer.
work of " men ignorant of some things and mistaken in
others." To this end he boldly declared his opinion
that it ought to be possible for all to read the Holy
Scriptures in their vulgar tongue. As might be ex
pected, his work was received with no little hostility by
the party opposed to reform, who regarded the Vulgate
as the sacred text, and viewed suggestions of possible
improvements as undermining the authority of Holy
Scripture. But the book met with the warm approval
of the learned both in England and on the Continent,
and reached a fourth edition by 1527.1
The zeal with which Cranmer threw himself into the
study of Holy Scripture may be proved by his library;
for in addition to the Fathers and Schoolmen, the student
may find, amongst the books bearing the autograph
' Novum Instrumentum, Basle, 1516 ; " The Oxford Beformers," by
Fred. Seebohm, pp. 312-336, 395-402. Erasmus was himself following in
the steps of the editors of the Complutensian Polyglott, but he outstripped
them. For though the Polyglott was printed in 1514-1517, its publication
was delayed until 1522. (See Scrivener, " Introduction to New Testament
Criticism," third edition, pp. 423-433.) The first four volumes of this noble
work contain the Old Testament in Hebrew, Greek, Chaldee, and Latin ; the
fifth volume contains the New Testament in Greek and Latin, with a Greek
vocabulary ; the last volume is a Hebrew and Chaldee vocabulary or lexicon,
Vernacular versions of portions of the Scriptures in most of the Euro
pean languages had been in use long before. In the British Museum are
copies of German editions of the Old Testament assigned to 1466 and 1475,
and of four dated editions between the latter year and 1507 ; there are also
copies of four Italian editions between 1471 and 1484, and of a French
edition of (apparently) 1515. But Erasmus evidently gave a fresh impetus
to the study of the Scriptures. The French Bible was re-published at Lyons,
1521, a copy of which belonged to King Henry VIII. (Brit. Mus. 466. d, 6);
Luther's German version of the whole Bible appeared 1527 ; and an Italian
version, 1538. England was the last of these countries to obtain a printed
edition of the Bible in the vernacular.

Archbishop Cranmer's Library. 151
" Thomas Cantuarien.," the celebrated Complutensian
Polyglott, edited under the auspices of Cardinal
Ximenes, 1514 ; 1 the Vulgate with the Commentary of
Nicholas de Lyra; the Hebrew Bible of 1525 ; and the
Paraphrases and Annotations of Erasmus upon the New
Testament, with many other commentaries. And the
archbishop was no mere collector of books. His volumes
of MS. collections of extracts, which are still in exis
tence, containing quotations from Holy Scripture and
the Fathers upon every subject of interest, afford clear
signs of his diligence as a student.2 And portions of
an earlier Hebrew Bible have been preserved, con
taining the Books of Joshua, Psalms, Proverbs, Job,
Daniel, Ezra, Nehemiah, and 1 and 2 Chronicles, inter
leaved with a MS. Latin translation in the archbishop's
handwriting ; 3 and this is not merely an independent ver-
1 For the use made of this Polyglott in the revised edition of Coverrlale's
Bible of 1539, see his Letters to Cromwell, dated from Paris, 1538. —
" Bemains," Parker Soc.,pp. 492-4.
" Brit. Mus., Eoyal MSS., 7 B., xi.,xii. ; Lambeth MSS., 1107. " There
was no book either of the ancient or modern writers, especially upon the point
of the Eucharist, which he had not noted with his own hand in the most
remarkable places. . . . So that his library was the storehouse of ecclesiastical
writers of all ages, and which was open for the use of learned men. Here
old Latimer spent many an hour." — Strype's " Cranmer," vol. i., p. 630.
See " Catalogue of Archbishop Cranmer's Library."
1 Printed at Soncino, 1488. (Brit. Mus., Press mark C. 2.3. c. 10.) Atten
tion has been before called (p. 91} to the words " give thanks " and " thanks
giving," as having been more uniformly adopted in Cranmers Bible in
place of confiteor, and this accords with the invariable use of the word celebro
in this MS. version as tbe translation of the verb Hodak, apparently in
every case, except Ps. xxxii. 6, where confiteor is used. The following
passage is another illustration of the independence of this version. It
Psalm Ixxxviii. 10, the Vulgate, following the Septuagint, gives the Curious
translation — " Aut medici suscitabunt et confitebuntur tibi ? " which is
followed by Coverdale and Matthew, " Can the physicians raise them up again

152 History of the Book of Common Prayer.
sion, but contains suggestions for many of the improve
ments adopted in the Bible of 1539, commonly known as
Cranmer's Bible, which was reprinted in 1540 with a
preface by the archbishop.
Another important step was taken through the publi
cation of books of devotional instruction. The use of
what were called Primers, containing the Creed, the Lord's
Prayer, and the Ten Commandments, in the vulgar
tongue, had been customary from early times, and other
offices of devotion had been added by degrees, so that
there was nothing new in principle in putting forth such
books for general use. But in the publication of "The
Institution of a Christian Man," * commonly called " The
Bishop's Book," a.d. 1537, a fresh step was taken, inas
much as it not only contained the Creed, the Lord's
Prayer, and the Ten Commandments, but explained their
contents, and defined the meaning of the sacraments and
that they may praise Thee ? " But in Cranmer's version the words are
translated tentatively thus, " Num manes surgent(?) [sic] celebrabunt te ? "
and in 1539 tbe English was given according to the sense now generally
accepted, " Shall the dead rise up again and praise Thee ? " It is interest
ing to find manes suggested in Gesenius as the meaning of the word rephaim
which is here used.
' For a full account of the contents of this book, see Collier, Eccles. Hist.,
vol. iv., p. 400. He says : — The clergy " were to govern themselves in the
instruction of their flocks by this rule. It was an authoritative explanation
of the doctrines of faith and manners, and a sort of standard for the desk
and pulpit. It is ranged under these divisions : the Creed, the Seven Sacra
ments, the Ten Commandments, the Lord's Prayer, the Ave-Maria, Justi
fication, and Purgatory." Amongst other things worthy of notice, it may
be mentioned that " hell " in the Creed is taken to be the place of the
damned ; the Church of Borne is described to be no more than a part of the
Catholic Church ; though seven Sacraments are described, the Sacraments
of Baptism, of Penance, and of the Altar are declared to be of greater dig
nity than the rest ; it is taught that images may be retained in churches for
memory and instruction, but men must not bow down to them nor give them

English Litany of 1544. 153
other religious acta. This was afterwards revised and
republished, a.d. 1542, under the name of "A Necessary
Doctrine and Erudition for any Christian Man," and was
commonly called " The King's Book." l
A yet nearer approach to a revision of the Service
Books was made in the same year, when, after a motion to
that effect in Convocation, it was made known that "it was
the king's pleasure that all mass books, antiphoners, and
portuasses (breviaries) should be examined and reformed
from all mention of the Bishop of Eome's name ; from all
apocryphas, feigned legends, collects, versicles, and
responses ; and that the names and memories of all saints
which are neither mentioned in the Scriptures, nor by
authentical doctors, should be deleted in the same books
and calendars." 2 Two years later Cranmer was directed
by the king to prepare and set forth a Litany in English ;
and amongst other things the king, in his letter to the
archbishop, takes notice " that the prayers being formerly
in an unknown tongue made the people negligent in
any worship; the invocation of saints is restricted to intercession, and men
are instructed that to pray to them for good things is to injure the majesty
of God ; and the Ave-Maria is declared to be no prayer, properly speaking,
but of the nature of a hymn.
In the Library at Lambeth there is a MS. collection of extracts, mainly
in Archbishop Cranmer's handwriting, in which these subjects are discussed
as follows : " De numero, usu, et efficacia sacramentorum magna est con-
troversia in ecclesia. Scholastici contendunt septem esse, et per haec con-
ferri gratiam ex opere operato. Alii affirmant tria tantum esse necessaria,
quae oporteat etiam cum fide accipi. Anabaptistae negant," &c, fol. 84.
In the following pages the seven sacraments are described, but their neces
sity is stated to depend upon their signifying tbe remission of sins ; and the
three, "1. Baptismus; 2. Ccena Domini ; 3. Absolutio," are singled out for
this reason. (Lambeth MS. 1107.)
1 Collier, Eccles. Hist., vol. v., pp. 98-105.
2 Ibid., vol. v., p. 89 ; Hook, " Lives of Archbishops," vol. vii., p. 194.

154 History of the Book of Common Prayer.
coming to church." This Litany was published in 1544,
and, being that which is still in use, it continues to bear
striking testimony to the devotional spirit of Cranmer, as
well as to his power as a master of the English language.
It is a translation of the old Sarum Litany with many
alterations and additions, which the reader will find de
scribed in a letter from the archbishop to the king, dated
Oct. 7th, 1544, and with the more remarkable improve
ment, which Cranmer passes over without notice, caused
by compressing the almost innumerable invocations of
the saints into three sentences, whereby the Litany was
restored to its original purpose, as a supplication addressed
to God.1
By these and such like measures the way was pre
pared for taking in hand the general revision of the an
cient services, and shortly after the accession of Edward
VI., a Committee of Divines, including most of those who
had been appointed a.d. 1540 to consider various ques
tions connected with the Sacraments, together with
several new members, " were commanded to draw up an
order for administering the Holy Eucharist in English
under both kinds."
The result of their deliberations was put forth in
March, 1548 ; by means of which the first great altera
tion of the Service of the Mass was introduced into Eng
land.2 The service continued, as usual, in Latin to the
1 Collier, Eccles. Hist., vol. v., p. 136; Hook, "Lives of Archbishops,"
vol. vii., pp. 204-206. For the full text of this Litany, see below, Chapter IX,,
Litanies and Invocations op Saints.
J The commissioners began by considering various questions respecting
the receiving of the Sacrament of the Altar, to which every member gave
his answer in writing. See Collier, Eccles. Hist., vol. v., p. 247. The com
mittee consisted of eighteen bishops and six divines, viz., Archbishops

The Order of the Communion, 1548. 155
end of the Canon ; but after this an Office in English
for the Communion of the people was inserted as
follows : —
THE ORDER OF THE COMMUNION, OF 1548.
First the Parson, Vicar, or Curate, the next Sunday, or holy
day, or at the least, one day before he shall minister the Com
munion, shall give warning to his Parishioners, or those which
he present, that they prepare themselves thereto, saying to them
openly and plainly as hereafter followeth, or such like.
Dear friends, and you especially, upon whose souls I have
cure and charge, upon  day next I do intend by God's
grace to offer to all such as shall be thereto Godly disposed,
the most comfortable Sacrament of the body and blood of
Christ, to be taken by them in the remembrance of his mosti7
fruitful and glorious Passion : by the which Passion we have
obtained remission of our sins . . . and to forgive other as
you would that God should forgive you. And if there be any
of you whose conscience is troubled and grieved in any thing,
lacking comfort or counsel let him come to me, or to some
other discreet and learned Priest taught in the law of God,
and confess and open his sin and grief secretly, that he may
Cranmer of Canterbury and Holgate of York ; Bishops Bonner of London,
Tunstal of Durham, Heath of Worcester, Beps of Norwich, Parfew of S.
Asaph, Salcot (alias Capon) of Salisbury, Sampson of Coventry and Lich
field, Aldrich of Carlisle, Bush of Bristol, Ferrars of S. David's, Gooderich
of Ely, Holbech of Lincoln, Day of Chichester, Skip of Hereford, Thirlby
of Westminster, and Eidley of Bochester ; Doctors Cox, May, Taylor,
Heynes, Bobertson, and Bedmayne.
The use of tbe new service was pressed upon the clergy by a letter from
the Privy Council drawn up by Archbishop Cranmer, addressed to the
bishops.— Calendar of State Papers, Edw. VI., March 15, 1548. The letter
is given in full by Collier, vol. v., p. 256. Coverdale, writing to Calvin from
Frankfort, March 26, 1548, rejoices over this "little book in English" as
the " first-fruits of godliness."— " Eemains," Parker Soc, p. 525.

156 History of the Book of Common Prayer.
receive such ghostly counsel, advice and comfort that his
conscience may be relieved, and that of us, as a minister of
God and of the Church, he may receive comfort and absolu
tion, to the satisfaction of his mind, and avoiding of all
scruple and doubtfulness : requiring such as shall be satisfied
with a general confession, not to be offended with them that
doth use, to their further satisfying, the auricular and secret
Confession to the Priest ; nor those also which think needful
or convenient for the quieting of their own consciences parti
cularly to open their sins to the Priest, to be offended with
them which are satisfied with their humble confession to God,
and the general confession to the Church ; but in all these
things to follow and keep the rule of charity, &c.
The time of the communion shall be immediately after that the
Priest himself hath received the sacrament, without the varying
of any other rite or ceremony in the Mass . . . and (he) shall thus
exhort them as followeth.
Dearly beloved in the Lord, ye coming to this holy com
munion, must consider what S. Paul writeth to the Corin
thians, how he exhorteth all persons, &c. [With a few verbal
alterations the same Exhortation as is still used.]
Then the Priest shall say to them which be ready to take the
Sacrament. If any man here be an open blasphemer, an advouterer, in
malice, &c. [The same warning as now forms part of onr
First Exhortation.]
Here the Priest shall pause a while, to see if any man will with
draw himself . . . and after a little pause the Priest shall say.
You that do truly and earnestly repent you of your sins
. . . make your 'humble confession to Almighty God, and
to his holy Church here gathered together, in his name, meekly
kneeling upon your knees.
Then shall a general Confession be made . . .
Almighty God, Father of our Lord Jesus Christ, &c.

The Order of the Communion, 1548. 157

Then shall the Priest stand up, and turning him to the people,
say thus.
Our blessed Lord who hath left power to his church to
absolve penitent sinners from their sins, and to restore to the
grace of the heavenly Father such as truly believe in Christ,
have mercy upon you, pardon and deliver you from all sins,
confirm and strength you in all goodness, and bring you to
everlasting life.
Hear what comfortable words, &c.
Come unto me all that travail, &c.
Then shall the Priest kneel down and say, in the name of all
them that shall receive the Communion, this prayer following.
We do not presume to come to this thy table . . . and to
drink his blood, in these holy Mysteries, that we may con
tinually dwell in him, and he in us, that our sinful bodies
may be made clean by his body, and our souls washed
through his most precious blood. Amen.
Then shall the Priest rise, the people still reverently kneeling,
and the Priest shall deliver the Communion, first to the Minis
ters, . . . and when he cloth deliver the sacrament of the body of
Christ he shall say to every one these words following.
The body of our Lord Jesus Christ, which was given for
thee, preserve thy body unto everlasting life.
And the Priest delivering the Sacrament of the blood, and
giving everyone to drink once and no more, shall say.
The blood of our Lord Jesus Christ, which was shed for
thee, preserve thy soul unto everlasting life.
Then shall the Priest turning him to the people, let the people
depart with this blessing.
The peace of God which passeth all understanding, keep
your hearts and minds, in the knowledge and love of God,
and of His Son Jesus Christ our Lord. Amen.
Note that the Bread that shall be consecrated shall be such as
heretofore hath been accustomed. . . .

158 History of the Book of Common Prayer.
Note that if it doth so chance that the wine hallowed and con
secrate doth not suffice or be enough for them that do take the
Communion, the Priest, after the first Cup or Chalice be
emptied, may go again to the altar, and reverently and devoutly
prepare and consecrate another, and so the third or more, like
wise beginning at these words, Simili modo postquam ccenatum
est, and ending at these words, Qui pro vobis . . . peecatorum>
and without any levation or lifting.1
In the following September the Committee of Bishops
and Divines were again summoned, and were directed to
draw up an English Prayer Book to provide an uniform
service for the whole kingdom in place of the various.
Uses of Sarum, York, Bangor, and Lincoln. Their
labours resulted in the publication of the First Prayer
Book of King Edward VI., which was ordered to come
into use at Pentecost (i.e. on Whitsunday), 1549.2
PRAYER BOOK OF 1549.
The Order for Morning and Evening Prayer was almost the
same as in our present Prayer Book, with the exception that
the services began with the Lord's Prayer, and ended at the
third Collect, and no alternative Psalms in place of Bene
dictus, Magnificat, and Nunc dimittis were provided.
1 Taken from Parker Society's volume, " Liturgies of Edward VI ,"
according to the copy in the University Library, Cambridge. It is entitled
" The Order of the Communion." Printed in London, March 8th, 1548.
2 The committee was much smaller than before. Only seven bishops took
part in it, viz., Canterbury, Ely, Lincoln, Chichester, Hereford, Westmini
ster, and Bochester ; but all the divines who were in the previous commis
sion assisted. Of the other bishops, London, Durham, Worcester, Norwich,
S. Asaph, and Bristol, had declared their opinion against the use of English
for the whole service. But amongst the committee were two bishops, viz.,..
Chichester and Hereford, who had taken the same view.— Collier, vol. v.*
p. 252.

First Prayer Book of 1549. 159

The Communion Service was headed, The Supper op the
Lord, and the Holt Communion, commonly called the
Mass. The opening Rubrics were substantially the same as
now, with the exception of the last, which directed — The Priest
that shall execute the holy ministery, shall put upon hym the
vesture appointed for that ministration, that is to saye : a white
Albe plain, with a vestment or Cope. And where there be many
Priests or Beacons, there so many shall be ready to help the
Priest, in the ministration, as shall bee requisite : And shall have
upon them likewise the vestures appointed for their ministery,
that is to say, Albes with lunacies.
The Communion Service was begun by the Priest saying
" afore the middes of the Altar" the Lord's Prayer, with the
Collect for Purity. Then followed the Introit, or Psalm ap
pointed for the purpose, for every Sunday and holyday. Then,
iii. Lorde have mercie upon us.
iii. Christ have mercie upon us.
iii. Lord have mercie upon us.
Glory be to God on high, &c. (Omitting the repetition,
" Thou that takest away the sin of the world, have mercy
upon us.")
The Lord be with you.
And with thy spirit.
Let us pray.
Then followed the Collect for the Day, one of the two
Collects for the King, the Epistle and Gospel, the Creed, the
Sermon or Homily, the Exhortation, " Dearly beloved in the
Lord," and the Offertory. After the oblation of Bread and
Wine, with " a little pure and clean water," had been made,
the Priest said,
The Lord be with you, &c.
Lift up your hearts, &c.
After the Sanctus, which still contained the words, " Ho
sanna in the highest," &c, the Priest or Deacon said,

160 History of the Book of Common Prayer.
Let us pray for the whole state of Christe' s Churche.
The Prayer which followed took the place of the ancient
Canon, and included our present Prayer for the Church
Militant, our Prayer of Consecration, and our Post-Com
munion Prayer, with the following additions : The Prayer
for the Church contained a thanksgiving in commemoration
of the Blessed Virgin Mary, the patriarchs, prophets, apostles,
and martyrs, and a prayer for the departed as follows : " We
commend unto Thy mercy, O Lord, all other Thy servaunts,
which are departed hence from us, with the signe of f ayth,
and nowe do reste in the slepe of peace ; Graunte unto them,
we beseche Thee, Thy mercy and everlastinge peace, and that
at the daye of the general resurrection we and all they which
be of the mystical body of Thy Sonne maye altogether be set
on His right hand, and hear that His most joyful voice,
Come unto me," &c. The Prayer of Consecration contained
these words : " With Thy Holy Spirite and Worde vouchsafe
to ble rj< sse and sancti rjl fie these Thy gifts, and creatures of
breade and wyne, that they may be unto us the bodie and
bloode of Thy most derely beloved Sonne Jesus Christ, who
in the same nyghte that He was betrayed
Here the Priest must tooke breade, and when He had blessed,
take the bread into -, .. , __.,., .,
bis handes. ano- geven tnankes, He brake it, and gave
it to His disciples sayinge, Take eate ; this
is my bodye whiche is given for you, do this in remembrancl
of me.
" Lykewise after supper He tooke the cuppe, and when He
had geven thanks, He gave it to them,
Helk thb PlieS- ShaI1 sayinS' Drinte ye all of this, for this is
his handes™ ° m7 hloude of the New Testament," &c.
" Wherefore, 0 Lorde and heavenly
Father, according to the institution of thy derely beloved
Sonne, our Savioure Jesu Christe, we thy humble servauntes
doe celebrate and make here before thy Divine Majestie, with

First Prayer Book of 1549. 161

these thy holy giftes, the memoriall which thy Sonne hath
willed us to make ; having in remembraunce his blessed pas
sion, mightie resurreccion, and glorious ascencion ; rende'rynge
unto thee moste heartye thankes for the innumerable benefites
procured unto us by the same : entyrely desiring thy Fatherly
goodnes mercyfully to accept thys our sacrifice of prayse and
thankesgevinge," &c.
After this the Lord's Prayer followed immediately with a
preface, "As our Saviour Christe hath commanded and taughte
us, we are bold to saye, Our Father," &c.
" The peace of the Lorde be alway with you.
" And wyth thy spirite.
" Christe our Pascal Lanibe is offered up for us once for all,
when He bare our sinnes on His body upon the crosse. for
He is the very Lambe of God that taketh away the sinnes of
the worlde ; wherefore let us kepe a joyfull and holy feast
with the Lorde."
Then came the Invitation, "You that do truly and earnestly
repent," &c. ; the Confession; the Absolution, the same as now;
the Comfortable Words ; and the Prayer of Humble Access, as
in " The Order of Communion." Then the Communion, with
the same words of administration as in " The Order of Com
munion," except that the words " body and soul" were used in
both forms. The "Agnus Dei ' ' in English was appointed to be
sung " in the Communion time." Sentences of Scripture fol
lowed, of which one was to be said or songe every day after the
Holy Communion. Then the Post-Communion Thanksgiving,
the same as now ; and the Blessing in the full form as now.
Rubrics followed, directing that " forasmuch as the pastors
and curates within this realm shall continually find at their
cost and charges in their cures, sufficient bread and wine for
the Holy Communion, it is therefore ordered that ". . . the
parishioners . . . shall offer every Sunday at the time of the
Offertory the just value and price of the holy loaf," &c.

162 History of the Book of Common Prayer.
The Litany followed the Communion Office. This was the
Litany translated by Cranmer a.d. 1544, with the omission
of the three verses of invocations of saints and angels, and
was the same as now, except that it contained a clause which
was omitted in 1559, " From the tyranny of the Bishop of
Rome and all his detestable enormities ; Good Lord deliver
us," and the concluding Benediction was absent.'
The First English Prayer Book came into use at
Whitsuntide, 1549. It was generally accepted through
out the kingdom, though some bishops and priests were
slow to give up the old forms. For instance, in the
Calendar of State Papers, Edward VI., under date
Aug. 2, 1549, a letter is mentioned which was sent by
the king to the Bishop of London (Bonner) , stating
that, through his evil example, the people absent them
selves from Prayer and Holy Communion, and he is
peremptorily commanded to reform his neglect. Heads
are prescribed for his first sermon at S. Paul's, particu
larly against the " sin of rebellion." These instructions
refer to the neglect of Bishop Bonner in introducing the
new services at S. Paul's, and to the insurrections which
had arisen in Devonshire, Norfolk, and Yorkshire,
amongst the peasantry, supported by various country
gentlemen, in opposition to the religious changes which
had been introduced, and as a protest against the
alienation of various abbey lands which had been used in
former times as common pastures.2 These disturbance*;
were not quelled without much bloodshed and difficulty*
1 This Communion Service in full is given by Collier, Eccles. Hist.,
vol. ix., p. 247. It will be found, with the spelling modernized, in Parker
Society's volume, " Liturgies of Edward VI."
* The document is given in full by Collier, Eccles. Hist., vol. v., p. 3-16.

Objections to First Prayer Book. 163
About the same date another letter is stated to have
been sent by the king to Princess Mary, in which he
marvels at her refusing to conform to the Common
Prayers, and grants a dispensation for her having private
service in her chamber. But with these exceptions the
new Prayer Book met with general approval.
In the course, however, of the next few months ob
jections to the English services began to arise from the
opposite quarter. A spirit of fanaticism had been en
couraged by an act passed in November, 1549, calling in
all the old Service Books, commanding the church
wardens and others to deliver them over to the bishop
under penalties of fine and imprisonment, and directing
that " if the bishops failed to execute the act, and did
not burn, deface, and destroy all the said books within
forty days after they received them, they were to forfeit
forty pounds, half of which sum was for the king, and
the other moiety for the informer," which resulted in
the utter destruction of almost the whole series of
English Uses. This spirit of fanaticism was further
inflamed in two ways; first, in respect of what were
termed the ecclesiastical "habits," by the refusal of
Hooper to wear the episcopal vestments after being
nominated to the bishopric of Gloucester in the summer
of 1550; and, secondly, in respect of the arrange
ments of the churches by a letter from the king dated
November 24, 1550, requiring all altars to be taken
down. So that whilst the new Book of Common Prayer
was publicly commended to the people as ordaining
" that nothing be read but the very pure Word of God,
or what is evidently grounded upon the same," a spirit of
opposition to its instructions was being generally fostered.

164 History of the Book of Common Prayer.
Before this time, moreover, many signs had been
given of the difficulty of satisfying the more ardent
reformers. For instance, Calvin, in a letter to the
Protector Somerset, dated Oct. 22 (apparently in the
year 1549), made objection to the First Prayer Book,
upon the ground that no additions to the express declara
tions of Scripture respecting the rule of worship are
allowable. And in particular he strongly denounced the
praying for the dead in the Communion Service, though
he admitted that it was an ancient custom in the Church,
and that the words used do " not imply any approbation
of the Popish Purgatory." x It is evident that Cranmer!
felt it to be necessary to take steps to endeavour to
pacify such objectors, however unreasonable they might
be, in order to save the English Church from utter disrup
tion. Consequently, towards the end of 1550, the arch
bishop wrote to Martin Bucer, who had been appointed
Divinity Professor at Cambridge, desiring his opinion>bf
the Book of Common Prayer; and in order that Bucer
might study it the more easily, the book was translated
into Latin for his use. His opinion was published in a
letter to Archbishop Cranmer, which is commonly spoken
of as the Gensura of Martin Bucer. He began by stating
that in the description of the Communion and daily
prayers he saw nothing enjoined in the book but what
was agreeable to the word of God, either in word, as in
the Psalms and Lessons, or in the sense, as in the Collects.
But he desired alterations in respect of the following
matters : That there should be stricter disciplin&vto
exclude scandalous livers from the sacrament ; that the
old habits (i.e. vestments) should be laid aside ; that the
1 Collier, Eccles. Hist., vol. v., p. 364.

Objections to First Prayer Book. 165

first half of the Communion Service should not be said at
the altar when there was no sacrament; that the fre
quency of communion should be increased ; that distinct
reading of the prayers should be practised; that the
sacrament should be delivered into the hands of the
people ; that prayers for the dead should be given up ;
and that the prayer that the elements might be to us the
body and blood of Christ might be varied so as to bring
it nearer to a scriptural form.1
The result was that a second revision of the English
Prayer Book was taken in hand. It is evident that the
objections of the foreign Protestants, especially Calvin,
Bucer, and Martyr, had great weight in urging the king
and Privy Council to appoint a commission for this
purpose. It is singular that little is known for certain
about the members of it. But all that seems to have
been recorded is that "these revisers were Cranmer,
Ridley, and certain other doctors, whereof Dr. Cox was
one." 2
It has been commonly asserted that the changes which
were now made were due to the demands of the foreign
divines, in accordance with the remark of Bishop Burnet
that " almost in every particular the most material things
' Censura super libro saerorum seu ordinationis Ecclesia?, printed in " Mar
tini Buceri Scripta Anglicana," Basil, 1577. (British Museum.) An analysis
of the Censura was made by Eev. A. Boberts, 1853. See also Strype,
" Memorials of Cranmer," vol. i., p. 300 ; Burnet, " Hist, of Beform.,'*
part ii., book i., p. 319.
2 Strype, "Memorials," book ii., chap, xv., p. 20. Both Strype and
Burnet pass over their account of the work very briefly, apparently taking
for granted that, the advice which the foreign divines were pressing upon
the English bishops sufficiently explains the alterations which were made,
and not appreciating. the complete change which was produced in the order
of the service.

166 History of the Book of Common Prayer.
which Bucer excepted to were corrected afterwards."1
But a reference to Bucer's Censura, quoted above, will
show that the changes recommended by him did not
touch upon the arrangement of the prayers. Even
though Bishop Burnet's remark be true, it will not explain
the changes now made, by which the whole order of the
Communion Service was completely altered ; whilst on the
other hand there is evidence which points in the opposite
direction, leading to the conclusion that the alterations
were the independent work of the commissioners them
selves, and were not the result of consultation with these
foreign divines. For Peter Martyr mentions in a letter
to Bucer, that " the archbishop had told him that the
bishops had met about this business, and concluded on a
great many alterations ; but what these corrections were
Cranmer did not acquaint him, neither durst he take the
freedom to enquire." 2
The part which Cranmer took in this second revision
may be gathered from Strype's account of the archbishop.
He says, —
"As his authority was now very great, so there was un
doubtedly a great deference paid to it, as also to his wisdom
and learning, by the rest of the divines appointed to that
work ; so that nothing was by them inserted into the Liturgy
but by his good allowance and approbation ; so neither would
they reject or oppose what he thought fit should be put in
or altered."3 But the difficulties which he had to encounter must
have been very great in consequence of the readiness of
1 Burnet, " Hist, of Beformation," part ii., book i., p. 319.
a Collier, Eccles. Hist., vol. »., p. 434.
3 Strype, " Memorials of Archbishop Cranmer," vol. i., p. 381.

Objections to Kneeling. 167
the Privy Council to listen to objections. This has been
brought to light by a letter from Cranmer to the Privy
Council, which is described in the Calendar of State
Papers, and which has been lately published in full.1 It
appears from this that the printing of the New Prayer Book
was stopped, Sept. 26, 1552, by a letter from the Privy
Council to Grafton the printer, in consequence of objec
tions raised by Knox to kneeling at the time of Com
munion. The character of these objections will explain
the dangers through which the English Church was
guided at this period under the good providence of God.
They were as follows : (1 ) Because there is no command
ment or example of Jesus Christ nor of His Apostles
about kneeling, but it is the imagination of man proceed
ing from false opinions ; (2) It is idolatrous ; (3) The
weak brethren are offended thereby ; (4) It is not suitable
for the joyful approach of men as reconciled sons to the
Table of the Lord. The objections were sent to Cranmer,
and in reply he wrote to the Council, under date Oct. 7th,
1552:— " Some be offended with kneeling at the time of receiving
the Sacrament, and would that I, calling to me the Bishop of
London and some other learned men as Mr. Peter Martyr or
such like, should with them . . . weigh the said prescription
of kneeling ... I trust that we with just balance weighed
this at the making of the Book, and not only we but a great
many bishops and other of the best learned within this
realm, and appointed for that purpose."
1 Calendar of State Papers, Edward VI., 1552, October 7th, vol. xv., 15.
The letter was published in full by Kev. T. W. Perry, " Declaration on
Kneeling," p. 77. See also P. Lorrimer, " John Knox and the- Church of
England."

168 History of the Book of Common Prayer.
He then goes on to point out the serious importance of
altering what had been approved by Parliament with the
Royal assent (January, 1551-2), and adds, —
" I trust ye will not be moved by these glorious and unquiet
spirits, which can like nothing but that is after their own
fancy, and cease not to make trouble and disquietness when
things be most quiet and in good order. If such men should
be heard, although the Book were made every year anew, yet
should it not lack faults in their opinion."
However, the result was that on October 27th the
Council accepted' the addition of what is called "the
Black Rubric " at the end of the Communion Service.
Its abrupt and confused style bears testimony to its hasty
composition, and marks of indignation and annoyance are
plainly to be seen in it. There is no doubt that it must
be regarded as a compromise, and it is probable that it
was suggested and drawn up by Cranmer to avoid the
risk of further alterations.1
" The Black Rubric," which was thus hastily inserted
by the authority of the Privy Council alone, was as
follows : —
1 This is rendered tbe more probable by the fact that his chaplain, the
Eev. Thos. Becon, is found to have expressed himself in very similar
language a few years afterwards, evidently regretting tbe removal of this
note from the Prayer Book of 1559. In "A new Catechism set forth
dialogue wise in familiar talk between the Father and the Son," which was
printed apparently in 1560, he says, " I would wish with all my heart that
either this kneeling of the Sacrament were taken away, or else that the
people were taught that that outward reverence were not given to the
Sacrament and outward sign, but to Christ which is represented by that
sacrament and sign." — Becon's works, publ. by Parker Society, vol. ii.,
p. 298. P. Lorrimer, " Knox and the Church of England," chap. iii. In
the fir^t edition of the Prayer Book of 1552, this rubric is printed upon a
separ' ^eaf and pasted in ; and several copies are without it.

Second Prayer Book of 1552. 1 69
" Although no order can be so perfectly devised, but it may
be of some, either for their ignorance and infirmity, or else of
malice and obstinacy misconstrued, depraved and interpreted
in a wrong part ; and yet because brotherly charity willeth
that, so much as conveniently may be, offences should be
taken away ; therefore we willing to do the same ; — Whereas
it is ordained in the Book of Common Prayer, in the Ad
ministration of the Lord's Supper, that the communicants
kneeling should receive the holy Communion ; which thing
being well meant, for a signification of the humble and
grateful acknowledging of the benefits of Christ given unto
the worthy receiver, and to avoid the profanation and dis
order which about the holy Communion might else ensue.
Lest yet the same kneeling might be thought or taken other
wise, we do declare that it is not meant thereby, that any
adoration is done, or ought to be done, either unto the Sacrar
mental Bread or Wine there bodily received, or unto any real
and essential presence there being of Christ's natural flesh
and blood," &c.
The result of this second revision of the services
appeared in the Second Prayer Book of 1552. The
alterations in the words of the prayers were few, and
comparatively unimportant. But the changes in the
order and arrangement of them, and the omissions in
deference to the objections of the Protestant party, were
very considerable.

PRAYER BOOK OF 1552.
The chief alterations in the daily prayers were as follow :
The Sentences, Exhortation, Confession, and Absolution, were
prefixed to Mattins. Psalm c. was inserted for alternative
use in place of Benedictus ; the Creed was placed before in-

170 History of the Book of Common Prayer.
stead of after the lesser Litany ; and Psalms xcviii. and lxvii
were inserted in 'the Evening Prayer.
In the Communion Service the following changes were
made. The rubric respecting the vestments of the Priest and
his assistants was omitted; and, instead of it, the following
rubric was placed at the beginning of the daily Prayers : " And
here it is to be noted, that the Minister at the time of the
Communion, and at all other times in his ministration, shall
use neither alb, vestment, nor cope ; but being Archbishop,
or Bishop, he shall have and wear a rochet ; and being a
Priest or Deacon, he shall have and wear a surplice only."
The words "at the north side of the Table" were in
troduced in place of* the words "afore the.middes of the
Altar." The Introits were omitted. The Ten Commandments
and the responses to them took the place of the nine repeti
tions of the Kyries alone. The, " Gloria in Excelsis " was
removed to the end of the service. The Prayer for the Church
received the addition of the words " accept our alms" before
the words "receive these our prayers," and was placed im
mediately after the Offertory. This partially supplied a great
deficiency in the First Book, which contained no prayer, super
oblata, in connection with the oblations. At the same time
the Commemoration of the Saints, and the intercessions for
the faithful departed were omitted, and the words " Militant
here on earth " were inserted.
The Exhortation, "Dearly beloved in the Lord," &c, which
in the First Prayer Book was appointed to follow immediately
after the Sermon, but only "if the people be not exhorted
(therein) to the worthy receyving of the Holy Sacrament of
the body and bloude of our Saviour Christ," was now removed
to its present position, and the first form of instruction,
" Dearly beloved, on — day next, I purpose," &c, which had
come after, was now placed before it, and a second instruc
tion, composed by Peter Martyr, was added to meet the diffi-

Second Prayer Book of 1552. 171
culty, which had already been felt, of the negligence of the
people to come to the Holy Communion.
The Invitation, Confession, Absolution, and Comfortable
Words were brought here from their former position after the
Prayer of Consecration.
The " Sanctus " was altered by the omission of the words
" Osanna in the higheste. Blessed is he that cometh in the
name of the Lorde ; " and by the use of the words " Glory be
to Thee O Lord most high," in place of " Glory to Thee 0
Lorde in the higheste."
The Prayer of Humble Access was removed from its position
immediately preceding the Communion, and placed after
the " Sanctus " ; the words " in these Holy Mysteries " were
omitted, and the last clauses arranged as they are now.
The Prayer of Consecration was now reduced in proportions
and character, and brought into a short form consisting only
of the Commemoration of the Lord's Passion and Institution
of the Holy Sacrament. This was effected by taking away
the first part of the Prayer of 1549, and using it as was
mentioned before in its present position as a Prayer for the
Church Militant ; and by removing the latter part of it into
the position of a Post-Communion Prayer. The rubrics pre
scribing the Manual Acts were also omitted.
The words of administration were now altered : the former
words being replaced with the words " Take and eat this in
remembrance," &c.
The Lord's Prayer was omitted from the end of the Prayer of
Consecration, and was ordered to be said after the Communion ;
and the introduction to it was removed.
A Post-Communion Prayer was now provided for alternative
use with the Thanksgiving, as above mentioned, by cutting
off what had been the last portion of the Prayer of Consecra
tion, and placing it here.
The singing of " Agnus Dei " during the Communion was

172 History of the Book of Common Prayer.
discontinued ; and " Gloria in Excelsis " was brought to its
present position, with the addition of a second repetition of
the words " Thou that takest away," &c, apparently in place
of " Agnus Dei."
By these changes the service was so completely altered
that it is hardly possible to compare together the two,
Prayer Books of 1549 and 1552. The service of 1549
was the old Roman Liturgy revised ; but the resemblance
between the present order of Holy Communion, which
in the main is that of 1552, and the ancient Sarum order
is now confined to comparatively narrow limits. Conse
quently the objections which have been raised against
the Second Prayer Book of 1552 have been very nume
rous.1 They are founded for the most part upon the
supposition that the Roman Liturgy was the only orthodox
guide which our reformers could use, and consequently
that its principal features ought to have been main--
tained at all costs. To those who take this view the
changes in the Second Prayer Book of 1552 are unin
telligible; it appears to them that the various parts of
the service have been wilfully and unreasonably mixed
up together, and that the whole has been thrown into
confusion. But there is a difficulty in accepting such a view of
the service of 1552. When the known learning, ability,
and experience of Archbishop Cranmer are taken into
consideration, and it is remembered that he framed our
English Litany with its wonderfully perfect rhythm, and
translated the Collects with such devotional skill and
power that the faithful are never wearied of using them,
1 Beferences to the most important of these objections will be found in
the notes to the Service of Holy Communion in Chapter VII.

Influences which shaped it. 173
the question may well be raised whether the apparent
confusion into which the Communion Service was thrown
by the revision of 1552 may not be explained on other
grounds than wilful or ignorant perversity.
It has been the custom to regard the Communion
Service of the Second Prayer Book of 1552 as if it were
nothing more than a further revision of the ancient service,
carried out in continuation of the work begun in the First
Prayer Book of 1549, and in accordance as before men
tioned with the suggestions of the foreign Protestants. But
it appears very doubtful whether this is a correct view of
the circumstances of the time. Dean Hook in his life
of Cranmer raises the question, but dismisses it for lack
¦of evidence without discussion, saying, " Whether the
alterations introduced into the Second Prayer Book were
all of them improvements is a subject upon which
opinion is divided, and as we know not the precise line
taken by Cranmer it does not fall within my province to
•discuss it." x
The difficulties which beset the rulers of the Church
of England at this time must have been very great. It
¦does not appear that they desired any alteration of the
First Prayer Book of 1549. For in the Act of Unifor
mity which ordained the use of the Second Prayer Book
.(5 and 6 Edward VI., Cap. I., January, 1551-2), the First
Book was described as " a very godly order agreeable
to the word of God and the primitive Church, very com
fortable to all good people desiring to live in Christian
conversation, and most profitable to the estate of this
realm." And it has been pointed out before that the
"" censures " of Bucer, who may be regarded as the leader
1 "Lives of the Archbishops," vol. vii., p. 285.

174 History of the Book of Common Prayer.
of the more moderate section of the party that was press
ing for a revision, referred only to a few of the points
involved in the changes above described. But there was
another and more extreme section of men, of whom Calvin
and Knox were the spokesmen, and these showed that
they would be satisfied with nothing short of an utter
sweeping away of the ancient forms of religion. The
episode connected with the direction upon kneeling is a
sufficient proof both of the unreasonableness and of the
political power of this party.
The problem which Archbishop Cranmer and his
fellow-commissioners were set to solve was how to satisfy
this fierce desire for change, and yet to retain an order of
service " agreeable to the word of God and the primi
tive Church." And the question still remains to be con
sidered, whether some other ancient form of service, dis
tinct from the Roman Liturgy, was not taken as a guide,
which influenced this revision in a Catholic direction.
There is no doubt that the work of revision in the First
Prayer Book of 1549 was affected by the increasing know
ledge of Greek authors in this country during the early
part of the sixteenth century, and especially by the recent
publication of the Liturgy of S. Chrysostom. This is
proved by the addition of "The Prayer of S. Chrysostom"
at the end of the Litany, and by the change in the form
of the words of institution, from " The day before He
suffered," &c, to "In the same night that He was
betrayed," &C.1 But with respect to the second revision
1 The first of these extracts from the Liturgy of S. Chrysostom seems
without doubt to have been due to Cranmer's own study of it (see above,
page 42) ; the latter may have been accepted at second hand from Herman's
" Consultation." See next chapter, page 192.

Its Likeness to Gallican Services. 175-

of 1552 it seems probable that we must look in another-
direction to discover the guide which was followed. For it
has been often observed that the arrangement of the
prayers of our English Communion Service agrees in a
remarkable manner with that of the ancient Gallican
Liturgy, and a glance at the Comparative Table of
Liturgies will show how far this agreement extends.1
For instance, the non-juror Collier, speaking of the diffe
rence between the Roman and the Gallican services, says,.
" From hence likewise we may discover that .the English-
prelates at the Reformation rather followed the latter ;
and where there happened to be a difference were more
governed by the British or Gallican than by the Roman
form."2 But there has been a difficulty in accepting
this idea, because the ancient Gallican Liturgy was so
completely replaced by the Roman in the ninth century,.
that no copies of the former were known to exist, until
the discovery of three MSS., which had belonged to the
Monastery of Fleury, near Orleans, and which were
published by Cardinal Thomasius in 1680.
It is, however, quite possible that our reformers became
acquainted with the Gallican order of service through
the Spanish form of it described in the writings of
Isidore, Bishop of Seville, circa a.d. 603, and lately
published to the world by Cardinal Ximenes under the-
name of the Mozarabic Missal.3 The arguments in
1 See " Comparative Table of Liturgies," fronting the title-page.
2 Collier, Eccles. Hist., vol. i., p. 117. In this statement Collier follows
Bishop Stillingfleet ; see " Antiquities of British Churches," p. 356.
3 An account of Isidore's Treatise upon this Liturgy, and how it became
known to our reformers will be found in the next chapter, p. 196. The use
of thisancientLiturgyhadlingeredon amongst certain congregationsof Chris
tians who were scattered amongst the Moorish conquerors of Spain. The-

176 History of the Book of Common Prayer.
support of this suggestion may be briefly stated. The
connection between this country and Spain was very
close about that period, in consequence of the marriage
of King Henry VIII. with Queen Katharine, his brother's
widow. And since she was daughter of Isabella of
Castile, to whom Ximenes, who was then Archbishop of
Toledo, acted as confessor, it may be regarded as cer
tain that the knowledge of this newly discovered Missal
would be brought to England by the chaplains in
attendance upon the queen.1 Moreover, Wolsey suc
ceeded to part of the revenues of the archbishopric of
Toledo after the death of Ximenes, and he could hardly
fail to be acquainted with the peculiar rites which were
there celebrated.2 And as the principles of the Reforma
tion spread, the interest which would be felt in a service
differing altogether from the Roman Mass would naturally
be considerable, and this might be expected to influence
name Mozarabes was given to these Christians by the Moors, and from this
their service books have been called the " Mozarabic Missal and Breviary."
When the Moors had been finally conquered by King Eerdinand, towards
the end of the fifteenth century, Cardinal Ximenes became Archbishop of
Toledo, and finding that the Mozarabic rites were still in use there, but in
danger of being soon forgotten and lost, he endowed a chapel at Toledo for
the support of some of the priests accustomed to the services, and charged
them with the duty of maintaining the use of them ; and there they have
continued to be used to the present day. At the same time the Service
Books were carefully edited under the directions of Ximenes, and the
Missal was published a.d. 1500.
1 It is well known that Spaniards settled in London in large numbers in
the reign of Henry VIII. ; see ballad, " An Evil May Day," published in
Collection of Old Ballads, by T. Evans, 5 vols., 1810. I am indebted to the
authoress of " The Armourer's Prentices," Miss C. M. Yonge, for this
information. 2 A yearly pension of seven thousand five hundred ducats from the revenues
of the bishoprics of Toledo and Valencia had been granted to Wolsey by
the Emperor Charles V. and Pope Leo X. — Lingard, " History of England,'

English • Services forbidden . 177

in a special degree those who were engaged in the
revision of the old services. At the same time, the
extreme party would be likely to regard with suspicion
any references to the rites which were in use in the
country where the worst powers of the Inquisition were
then in special activity. Consequently it is not to be
expected that our bishops and divines, who were engaged
in the difficult task of satisfying the extreme Protestants
whilst they preserved the services of the Church from
destruction, would give any prominence to the fact that
they had taken this form of service as their guide.
But whether this be the case or not, the facts remain
the same, viz., that under the providence of God changes
which cannot be exactly explained have brought the
English Service into close agreement with the arrange
ment of the ancient Gallican Liturgy; and that whilst
it is true that the ancient order of the Roman Liturgy
has been abandoned to a very great extent, it is a mistake
to conclude that the order of Holy Communion is there
fore at variance with primitive usage.
The Second Prayer Book remained in force only a few
months. It began to be used in November, 1552, and
the king died in July, 1553. Shortly after the accession
of Queen Mary an Act was passed to repeal the various
Acts which had established the use of the English
vol. iv., p. 192. Shakespeare alludes to Wblsey's desire to obtain the arch
bishopric of Toledo after the death of Ximenes in 1517 : —
" 'Tis the cardinal ;
And merely to revenge him on the emperor,
For not bestowing on him, at his asking,
The archbishopric of Toledo, this is purposed."
King Henry VIIL, act ii., scene 1.
N

178 History of the Book of Common Prayer.
Services, and the clergy were forbidden to use the
English Prayer Book after December 20th.
With the accession of Elizabeth in 1558 a return was-
made to the principles of the Reformation. A committee
was appointed to revise the services a third time, and by
an Act of Uniformity the Third English Prayer Book
was ordered to come into use June 24th, 1559.
THE PRAYER BOOK OF 1559.
The changes now made were few in number.
The Ornaments Rubric was altered ; instead of the " sur
plice only " of the Second Book, the minister was directed to
" use such ornaments as were in use by authority of Parlia
ment in the second year of the reign of King Edward VI."
The Prayers "For the Queen's Majesty," and "For the
Clergy and People," which now form part of the Morning and
Evening Prayer, and the concluding Benediction, were added
to the Litany ; and the petition for deliverance " from the
tyranny of the Bishop of Rome " was removed from it.
In the Communion Service, in the words of administration
the two forms of the previous books were combined together!
and " The Black Rubric " upon kneeling was omitted.
The changes introduced in the next revision of the
Prayer Book at the Hampton Court Conference were of
small importance.
THE PRATER BOOK OF 1604.
In the Title to the Absolution the words " or remission of
sins " were added.
The Prayer " For the Royal Family," and various Thanks
givings for Special Occasions, were added at the end of the
Litany.

The last Revision. 179

After the restoration of Charles II. the Savoy Con
ference was held, which resulted in the last revision of
1662. The following changes were then made, bringing
tbe services into their present order.
THE PRAYER BOOK OF 1662.
The Sentences, Exhortation, Confession, and Absolution
were printed before Evening Prayer, as well as Morning Prayer.
The word " Minister " in the Title to the Absolution, and
in other places, was changed into " Priest ; " the Rubric,
" In quires and places where they sing," &c, was inserted
after the Third Collect ; and the five following Prayers were
brought there from the Litany. The following additions
were also made : the two Prayers for use in the Ember Weeks,
the Prayer for the Parliament, the Prayer for all conditions
of men, the General Thanksgiving, and the Thanksgiving for
restoring Peace at home.
In the Communion Service, important additions were made
to the Prayer for the Church Militant by the introduction of
the rubric directing the Bread and Wine to be then placed
upon the holy Table, and by the insertion of the words " and
oblations " at the beginning, and of the last paragraph at the
end, " We also bless Thy holy Name for all Thy servants
departed," &c. Alterations were made in the arrangements
of the Exhortations. The rubric directing the Priest duly
to order the Bread and Wine was prefixed to the Prayer of
Consecration ; the rubrics respecting the manual acts, which
had been left undescribed since 1552, were inserted ; and the
rubrics which direct the Priest how he shall consecrate more
Bread and Wine, and how he shall reverently cover what
remaineth of the consecrated Elements, were added. The
Lord's Prayer was now printed at length ; and the ascription
added, " For Thine is the Kingdom," &c.

180 History of the Book of Common Prayer.
" The Black Rubric " upon kneeling, omitted in 1559, was
replaced with certain alterations, which removed the signs of
irritation at the misconstruction placed upon the practice, as
explained above; and avoided the apparent denial of the
reality of the spiritual presence of Christ in the Holy Sacra
ment, by the substitution of the word " corporal " in place of
the words "real and essential."1
1 Other changes took place in the Occasional Offices both in 1 604 and in
1662, but these do not strictly belong to the subject of this Book.

CHAPTER VI.
WORKS WHICH GUIDED OUR REFORMERS IN REVISING THE
COMMUNION SERVICE.
" Mihi placet ut sive in Bomana, sive in Gallicanarum, seu in qualibet
ecclesia aliquid invenisti quod plus omnipotenti Deo possit placere, solKcite
eligas ; et in Anglorum ecclesia . . infundas." — Gregory the Great.
(Sixth century.)
MANY circumstances prepared the way for the
Reformation besides those which were apparent
in its progress. Similarly, there were many men who
greatly influenced the religious character of the move
ment, though they took no prominent part in it, or
passed away before it was carried out. Foremost
amongst those who revolted against the absence of spiri
tual reality prevailing at the close of the fifteenth century
was Dean Colet. His sermons at S. Paul's stirred the
religious feelings of the citizens and others in an unwonted
manner, and awakened a desire for the spiritual realities
belonging to the rites of Christianity which had been
long forgotten. Men had been content with the outward
shell, and Colet led them to seek the substance within.
Consequently, in searching for the patterns which guided
our reformers in their revision of the services, it is
necessary to consider first the spiritual influences which
led Colet and others to desire something better than the
mediseval formularies.

1 82 Works which guided our Reformers.
First and foremost amongst the causes which raised
the spiritual tone of the nation was the revival of the
study of Holy Scripture. When Colet, in 1496, began
a course of lectures at Oxford upon S. Paul's Epistles,
he was introducing to the learned what was practically a
new study. Hitherto theological students had studied
not the Bible, but the scholastic interpretations of the
Bible.1 In the course of a few years the study of Holy
Scripture rapidly spread, and by drawing from the
fountain source, men began to obtain clearer ideas of
spiritual truths, and higher aspirations after spiritual^
nourishment than they had before. Consequently, the
first place amongst the works which guided our reformers
must be given undoubtedly to Holy Scripture itself. •
Next to Holy Scripture attention is due to a remark-?
able series of writings which have come down to us under
the name of S. Dionysius the Areopagite. The impor
tance of these works can hardly be overstated. For
though they are little studied in the present day, their
influence upon the course of thought in the past was very
great. This was the source from which the principles of
Scholasticism took their rise. Here may be found' the
elaborate ideas about the harmony of the spheres and the
order of the celestial beings on which poets have fed
their imaginations, and from which the lines of the great
Puritan, Milton, have derived their peculiar grandeur.
Little can be stated about their date or author. Until the
beginning of the sixteenth century they were universally
accepted as the work of that Dionysius the Areopagite
who was one of S. Paul's converts at Athens ; but under
a more critical examination their claim to this extreme
1 " The Oxford Eeformers," by F. Seebohm, pp. 1-35. ,

Testimony of Dionysius the Areopagite. 183

antiquity was found to be false, and they are now assigned
by modern authorities to about the end of the fifth cen
tury.1 But their main interest is independent of their
origin, being due to our knowledge of the high value
attached to them by such men as Dean Colet, who wrote
a summary of their teaching expanded according to his
own idea of spiritual truth,* and as Archbishop Cranmer,
who relied upon them as teaching the true doctrine about
the heavenly realities of the Sacraments.3
Dionysius does not mention the words used in the
service which he expressly names " Communion," but he
gives a very full description of the order of its several
parts, followed by an account of their spiritual meaning,
and he assigns special importance to the act of communi
cating.4 The passage is full of interest because of the
' The variety of Latin versions of these works which appeared between the
ninth and the sixteenth century attests their wide influence ; and the fact
that the Greek 'Text was published as early as 1516 proves the importance
that was assigned to them. For a fall account, see Smith's '• Diet, of Christ.
Biog."; "Contemp. Beview," No. XVII., May, 1867 ; " The Oxford Ee-
furmers," by F. Seebohm.
2 " Dean Colet on the Hierarchies of Dionysius," by J. H. Lupton.
3 Cranmer refers to the Ecclesiastical Hierarchy of Dionysius, cap. iii., in
tlie following passage, saying, " Although the bread and wine be figures,
signs and tokens of Christ's flesh and blood (as St. Dionyse calleth them
both before the consecration and after), yet the Greek annotations upon the
same Dionyse do say that the very things themselves be above in heaven." —
" Defence of the True aud Catholick Doctrine," in " Bemains of Thomas
Cranmer," by H. Jenkins, vol. ii. , p. 402, vol. iii., p. 237. Cranmer quotes
these writings frequently in his MS. Collections. The passage upon the
Holy Communion will be found, vol. i., fol. 213, 214; see also fol. 20, 148
<Brit. Mus. Eoyal MSS., 7 B. xi., xii.). The archbishop's copy of the
Latin version of the works of Dionysius is in the Cathedral Library at
Wells; published at Paris by Henry Stephens, 1515.
4 In the Scholia occurring in this edition a table is given of the rites thus
¦described, together with those still observed, showing that only thirteen out

184 Works which guided our Reformers.
early date to which this description of the Holy Com
munion belongs, but it becomes of peculiar value when
it is regarded as one of the patterns which in all pro-'
bability helped to guide our reformers in restoring to
the Eucharist its ancient character. The facts already
mentioned might be regarded as leading to this conclu
sion, but all doubt respecting it is removed by the words
of Martin Bucer. When the "Simplex ac pia Delibe-
ratio " of Archbishop Herman appeared, a furious attack
was made against the principles on which the book was
founded, and especially because it allowed a celebration
of the Eucharist only when there was a congregation, and
exhorted the worshippers to receive. Martin Bucer set
himself to defend the book, and in the course of his
arguments he referred his opponents to the description
given by Dionysius of the service of Holy Communion,
and pointed out that it differed wholly from the Eoman
Service, but agreed with the form which was suggested?
by Herman, and which will be presently shown to have
been followed in many respects by our English re
formers.1 The description given by Dionysius is as follows : —
" The Mystery of the Assembly or Communion2 — The
Hierarch (i.e. the Bishop) having finished a holy prayer at
of twenty rites mentioned were then in use. Attention is thus called to the
omission of psalms, the dismissal of catechumens, the kiss of peace, tlie
recitation of names, and the exhortation to the people to communicate —
Dionys., Eccles. Hierarch., cap. iii., p. 64.
: " Martini Buceri defensio . . . deliberationis Hermanni," p. 338,
Basle, 1618. (British Museum.) The MS. is in Corpus Christi College
Library, Cambridge.
2 The above version is a translation from the Greek. The Latin version
in Cranmer's copy is as follows : — " Mysterium synaxeos sive communitriiitf.
Itaque pontifex quidem ubi orationem sanctam supra divinum altare peregit,

Testimony of Dionysius the Areopagite. 185

~r

the divine altar, censes it first, and then makes a circuit of
the whole sanctuary ; and returning again to the divine altar,
begins the sacred melody of the Psalms, and the whole body
of ecclesiastics join with him in the singing. Next follows the
reading of the sacred Scriptures by the ministers. Afterwards
the Catechumens go out of the sanctuary, and also the Energu
mens and Penitents ; and those only who are worthy of a sight
of the divine (mysteries) and of Communion remain. And
some of the ministers stand beside the closed gates of the
temple, and others do something else belonging to their order.
But certain who are chosen from the order of the deacons,
ex ipso incensum adolere inchoans, omnem phani ambitum circuit. De-
mum ad sanctum altare iterum rediens, psalmorum incipit melos ; concinen-
tibus secum sacra carmina omnibus ecclesiastici ordinis gradibus ; deinde
ministrorum officio sanctarum scripturarum lectio suo ordine recitatur.
Bust hae, extra delubrum catechumini fiunt, et cum ipsis energumini, et ii
quoque qui in poenitentia sunt ; manent autem iutus soli qui divina spectare
merentur atque percipere. Porro ministrorum alii quidem pro clausis
templi foribus astant ; alii proprii aliquid muneris agunt. Qui vero ipsius
ordinis prjecipui sunt, una cum sacerdotibus sanctum panem et benedio-
tionis calicem sacrosanctis altaribus imponunt, cum ante pra;cesserit ab
omni clero universalis laus atque confessio. Ad hsec venerandus antistes
orationem sanctissimam peragens, pacem sanctam omnibus nunciat ; et cum
se mutuo omnes salutaverint mystic-a sanctorum recitatio fit Ubi vero
manus turn antistes turn sacerdotes aqua laverunt, pontifex ad medium
divini assistit altaris ; circumstant autem soli cum sacerdotibus electi
quique ex ministrorum numero. At vero pontifex cum divina munera
laude prosecutus fuerit, sacrosancta et. augustissima mysteria conficit, et quas
(ante) laudaverat venerandis operta atque abdita signis in eouspectum agit ;
divinaque munera reverenter ostendens, ad sacram illorum communionem
et ipse convertitur, et reliquos ut communicent bortatur. Sumpta demum
atque omnibus tradita communione divina gratias referens finem mysteriis
imponit. Ac multi quidem sola in signa divina prospiciunt ; ipse autem
semper divino spiritu ad excelsa signorum initia felicibus et intelligibilibus
intuenda luminibus, pontificia dignitate ac merito mundiciaque singulari
divini capaciorisque sensus attolitur." — Dionysius, Eccles. Hierarch., cap.
iii., pars ii., p. 63 ; quoted in Cranmer's MS. Collections, vol. i., fol. 213,
214.

186 Works which guided our Reformers.
with the priests, place upon the divine altar the sacred bread
and the cup of blessing, after that the Catholic hymn of
praise has been first confessed by the whole body of the
Church. After this the divine Hierarch concludes the sacred
prayer, and declares the holy peace to all ; and after all have
kissed each other, the mystical reading of the sacred tablets
is observed. And the Hierarch and the priests having washed
their hands in water, the Hierarch stands in the midst of the
divine altar, and those alone who are chosen from the deacons
stand round with the Priests. And the Hierarch, when he
has sung of the sacred work of God,1 consecrates the divine
(mysteries), and brings under view the things sung of by
means of the sacredly offered symbols. And having dis
played the gifts belonging to the Work of God, he approaches
to the sacred communion of them himself, and encourages the
rest to do the same. And after he has received and distri- ,
buted the divine communion, he concludes with sacred thanks
giving. And herein, whilst the multitude have only gained /<
a glance at the divine symbols, he is himself continually led
up by the Divine Spirit to the holy originals of the mysteries, j ;
by blessed contemplation of the mind, in a hierarchic manner,
in the purity of a divine habit of being."
The points in this quotation which deserve special
notice from English churchmen are the following : —
1. The dismissal of all unworthy to communicate after
the instruction is finished. 2. The act of united worship
preceding the Offertory, which from ancient times was
interpreted as meaning the Creed. In the Greek text
this " Catholic Hymn of Praise " is afterwards described
as " named by some the symbol of worship, by others in
my opinion in a more divine manner, the Hierarchic
1 This appears to refer to the work of Bedemption. It is so exj
by Dean Colet, " On the Hierarchies," p. 93 ; and by M. Bucer,

Testimony of Dionysius the Areopagite. 187
Eucharist (or thanksgiving), as comprising the divine
gifts which come from God to us."1 It seems, there
fore, to support the view that a Eucharistic meaning
should be attached to every part of the service ; as
is presently expressed in our Prayer for the Church,
in which we mention that God has taught us " to make
prayers and supplications and to give thanks for all
men." 3. The Kiss of Peace and reading of the dip-
tychs, which agree with the Gallican practice, though
in the reverse order. 4. The simplicity of the description
of the Canon of Consecration, which accords in a remark
able manner with our English service. "After the Hier
arch has taken his stand at the middle of the altar, he
sings* of the sacred work of God." This appears to cor
respond with the Preface and Sanctus. He then "con
secrates the divine mysteries." This is afterwards
explained as including " an act of humble confession of
unworthiness, and a prayer that he may be made worthy
for his office, and as much as possible like Christ, to the
end that he may duly consecrate and distribute the sacra
ment, and that those who draw near to communicate
may receive worthily." a This seems to correspond very
closely with our Prayer of Humble Access preceding the
Commemoration of Redemption and the Consecration.
1 Eccles. Hierarch., cap. iii., pars iii., Latin Version, p. 66 ; see
above, note 3, p. 183.
2 ¦¦ Quocirca reverenter sinml et ex pontificali officio post sacras divinorum
operum laudcs, quod hostiam salutarem (quae supra ipsum est) litet, se
excusat, ad ipsum primo decenter exclamans, tu dixisti, Hoc facite in meam
commemorationem. Deinde tanto ministerio ad imitationem Dei institute
dignus fieri postulat, et similis ipso Cbristo pro viribus evadere, ut et sacra-
menta sancte conficiat et caste distribuat, et qui ad communionem accessuri
sunt digne participent: sicque venerandissima mysteria consummat." —
Eccles. Hierarch., cap. iii., pars iii., p. 67.

188 Works which guided our Reformers,
5. The Communion of the People, which follows im
mediately without mention of the Lord's Prayer. 6. The
concluding Thanksgiving, which is mentioned as the
fitting end of the service.
Besides these ancient writings there were other more
modern works which helped to guide the course taken
in the formation of our English Prayer Book. It is
evident that the desire for reform was not confined
to English churchmen in the middle of the sixteenth
century, for both in France and Germany previous;
attempts had been made by those in authority to amend
the existing services. The result of these attempts had
been recently made public, and there is no doubt- that
they largely influenced our reformers in carrying out
their work.
Urged by the growing desire for reform, Herman,
Archbishop of Cologne and Prince Elector, held what was
called " a simple and religious consultation," for deter
mining " by what means a Christian reformation, and
founded in God's Word, of Doctrine, Administration of
the divine Sacraments, of Ceremonies, and the whole
cure of souls and other ecclesiastical ministeries may be
begun." The result was published in Latin, a.d. 1535,
in the form of suggestions rather than of the offices them
selves, and without any appearance of ecclesiastical
authority.1 It was afterwards published in English, ¦.
1 Dean Hook mentions that the copy of this original edition, entitled
" Hermanni . . . simplex ac pia deliberatio," &c, Bonnai, 1535, which
belonged to Archbishop Cranmer and bears his autograph, is in the Library
of Chichester Cathedral. — Hook, '• Lives of Archbishops," vol. vii., p. 289.
In the following year a Provincial Council was held at Cologne, " auctori-
tate Hermanni Archiepiscopi (qui postea in hseresim lapsus est) pro refor-

Archbishop Herman's Consultation. 189

a.d. 1547, and a revised edition was printed the following
year, only a few months before our First English Prayer
Book was brought out.1 It has been commonly ascribed
to the labours of Melancthon and Bucer, upon the
authority of Strype, who says of it, " It is an excellent
book, and was compiled, if I mistake not, by the pains
and learning of Melancthon and Bucer, and reviewed,
examined, and allowed by the Elector himself." 2 There
can be no doubt that this book exerted a great influence
in the progress of the Reformation. It is marked
throughout by a tone of deep piety, reverence, and know
ledge of Holy Scripture. Strype adds the following
testimony to its value : —
"Oct. 30th, 1547, came forth translated into English the
Book of the Reformation of the Church of Colen ; whereof
matione clericorum et cserimoniarum ecclesise celebratum." — Labbe, Con
cilia, a.d. 1536, tom. xiv., p. 484. Labbe makes no mention of any formal
acceptance of this work, but he records many canons which urge atten
tion to the spiritual side of religion. Pars vii. is devoted to the instruction
of the people, and urges that men should often receive the Communion after
preparing for it, and, if necessary, after private confession (Can. 18-21);
that the sacrifice of the Mass is a representative sacrifice (Can. 27) ; that
prayers for the dead are of primitive origin, but that men must live in
a manner agreeable to such prayers in order to be benefited by them
(Can. 28). Cranmer frequently refers to these canons in his MS. Collec
tions under the title " Capitulum Coloniense," vol. i., fol. 112, 253, vol. ii.,
fol. 177; but no reference has been found to the book abnve mentioned.
The Canons were published at Cologne, 1538 (British Museum), with a
tract on Christian Doctrine by Archbishop Hermnn, named " Enchiridion ; "
but Cranmer's copy has not yet been found.
1 " A simple and religious Consultation of us Herman, &c," London,
1547 ; revised edition, 1548. (British Museum.)
2 This is confirmed by the work, before mentioned, " Martini Buceri
defensio," Basle, 1618. The opening chapter is addressed in the name of
Herman to Christian readers, and Martin Bucer is specially mentioned as
having been singled out for attack for the part which he had taken.

190 Works which guided our Reformers.
Herman, the good Archbishop and Elector, was the great instru
ment. This book showed itself in this kingdom at this junc
ture undoubtedly by the means of Archbishop Cranmer, and
probably of the Protector, as a silent invitation to the people
of the land to a reformation, and as a motive to incline them
to be willing to forsake the old superstition when they should
see the beauty of a reformed Church so lively laid before
them in this book. And perhaps it was intended to serve as
some pattern to the heads and governors of this Church,
whereby to direct their pains they were now ere long to take
about the emendation of religious worship." 1
The suggestions " how the Lord's Supper must be
celebrated" were in striking contrast with the cere
monial ordained in the Sarum Rubrics, but some of them
would have led to the overthrow of beliefs and practices
which had been held dear from the earliest times,
Happily our reformers were guided to reject what was
novel in this " Consultation," whilst they made use of
what was in harmony with the teaching of the ancienti
Liturgies. It should be noticed especially that the
example of true and pure-hearted devotion, which was
here given, evidently helped to give a tone of scriptural
calmness and earnestness to our English service. The
following extracts will give an idea both of what was-
accepted and of what was rejected by our reformers :—
The Simple and Religious Consultation or us Hebman,
by the Grace of God Aechbishop of Cologne,
and Prince Elector.
When the people be come together, forasmuch as before all things' .
we should acknowledge and confess our sins . . . the Minister
1 Strype, Eccles. Memor,, vol. ii., part i., p. 41.

Archbishop Herman's Consultation. 191

when he shall come to the Altar shall make a confession in the
name of the whole congregation, after this sort :
Almighty Everlasting God, the Father of our Lord Jesus
Christ, the Maker of all things, the Judge of all men, we
acknowledge and we lament that we were conceived and born
in sins . . . have mercy upon us, most merciful Father,
through Thy only Son our Lord Jesus Christ, <fec.
One of the following five Gospels should then be said:
S. John iii. God so loved . . . everlasting Life.
Or 1 Tim. i. This is a sure saying . . . save sinners.
Or S. John iii. The Father loveth the Son . . . everlasting
Life. 8
Or Acts x. All the Prophets bear witness . . . through Him.
Or 1 S. John ii. My little children, if any have sinned . . .
for our sins. The Pastor shall say further.
Because our Blessed Lord hath left this power to His Con
gregation that it may absolve them from sins and restore
them into favour of the Heavenly Father which being
repentant for their sins do truly believe in Christ the Lord,
I the Minister of Christ and the Congregation declare and
pronounce remission of sins, the favour of God and life
everlasting through our Lord Jesus Christ, to all them which
be sorry for their sins, which have true faith in Christ the
Lord, and desire to approve themselves unto Him.
The Clerks shall then sing something in Latin out of Holy
Scripture, for an Entrance or Beginning. After which Kyrie
Eleison and Gloria in excelsis, and let the people sing both in
Butch (i.e. German).1
A COLLECT (which should agree with the words "The
Lord be with you," and the response of the people, "and
1 This is of great interest, for it set the example of using the vulgar
tongue in Church services, though the confusion of the two languages here
suggested would have been intolerable.

192 Works which guided our Reformers.
with thy spirit," as signifying that they also pray together s
with the Minister, for so Chrysostom interpreteth this say-
ing). THE EPISTLE ; to be followed by the Graile or some
Sequence. THE GOSPEL ; after which an Interpretation and Ordinary
Sermon. After the Sermon, a Prayer for all states of men and neces
sities of the Congregation, after this sort.
1, We must desire remission of sins and the Holy Ghost to
be given unto us ; 2, for the Church and Ministers ; 3, for
the King, Archbishop, Prince, and Magistrates ; 4, for those
which yet pertain not to God's Kingdom ; 5, for the tempted
and afflicted ; 6, for the Congregation.
THE CREED, to be sung by the whole Congregation, during
which the faithful are to offer their oblations, every man accord
ing to the blessing which he hath received of God.1 '
The Priest. The Lord be with you.
The People. And with thy spirit.
The Priest. Lift up your hearts.
The People. We have unto the Lord.
The Priest. Let us give thanks, &c.
THE PREFACE ; THE SANCTUS.
Then the Priest shall sing the words of the Lord's Supper m
Butch (i.e. German).
Our Lord the night in which He was delivered, &c.
These words must be sung with great reverence, and plainly.
And the people shall say to these words "Amen," which all the
old Church observed, and the Greeks do yet observe the same.
The Priest shall add, Let us pray.
Our Father, which art in heaven, &c.
The People. Amen.
1 This should be compared with the Account of the Holy Communion
by Pseudo-Dionysius, see above, p. 186.

Archbishop Herman's Consultation. 193
The Priest. The Lord's peace be ever with you.
The People. And with thy spirit.
After this they which be admitted to the Communion . . .
shall come to the Lord's Board religiously. First men and theh
women, and the whole Sacrament shall he given to them all, that
they may be partakers of the Body and Blood of the Lord,
receiving not only Bread, but also the Cup, even as He insti
tuted it.
At the exhibition of the Body let the Pastor say : Take and
eat to thy health the Body of the Lord which was delivered
for thy sins.
At the exhibition of the Cup : Take and drink to thy health
the Blood of the Lord which was shed for thy sins.
After the Communion let Agnus Dei be sung ; and hymns, if
the Communion shall give so much time and leisure.
When the Communion is ended let the Priest sing, turning to
the people :
The Lord be with you, &c.
Let us pray.
Almighty, Everlasting God, we give thanks to Thy exceed
ing goodness,, because Thou hast fed us with the Body of Thy
Only Begotten Son, and given us His Blood to drink. We
humbly beseech Thee work in us with Thy Spirit, that as we
have received this divine Sacrament with our mouths, so we
may also receive and ever hold fast with true faith Thy grace,
remission of sins, and communion with Christ Thy Son. All
which things Thou hast exhibited unto us in these Sacra
ments, through our Lord Jesus Christ, &c.
Last, let the Pastor bless the people with these words :
The Lord bless thee and keep thee, &c.
Or,
The Blessing of God the Father, the Son, and the Holy
Ghost, be with us and remain with us for ever.1 ft
1 That our reformers took counsel with Archbishop Herman is well
O

194 Works which guided our Reformers.
The references made in the above suggestions to
Chrysostom, and to the practice of the congregation!
joining in Amen, which " the Greeks do yet observe,"
are of great interest and value, because they prove dis
tinctly that at the time of the Reformation men were not
only acquainted with the early Greek Fathers, but were
also studying the Greek Liturgies. This is confirmed'*'
by the discovery of the Latin version of the Liturgy of
S. Chrysostom made by Erasmus for Bishop Fisher,
which has been given in a previous chapter. The know
ledge of this Liturgy is hereby brought home to our
own divines in England at this period. So that we are
prepared not merely to acknowledge the possibility of a
resemblance between our English Service and the Greek
Liturgies, but to look for such a likeness.1
It is doubtful whether the Clementine Liturgy, which
known. Cardwell says that King Edward VI. " appointed the Archbishop
of Canterbury and others to draw an order of divine worship, having respect
to the pure religion of Christ, taught in Holy Scripture, and to the practice
of the primitive Church." . . . " Cranmer corresponded with Herman, and
interested the King's Council in his behalf; and it cannot be doubted that
his book was much employed by the commission assembled at Windsor in
the compilation of their new form of Common Prayer." — Cardwell, "Two-
Liturgies of Edward VI.," Preface, xvi. The above extracts are taken from
the edition published in London, 1548, fol. cci.-ccxii.
1 Amongst the particulars for which our English Service is indebted to-
the Eastern Liturgies may be mentioned : the commencement with a form
resembling a Litany ; the prayer for the Queen ; the quotation, " God so
loved the world," &c. ; the humble form of the prayer, " We do not presume,"
&c. ; the brief consecration prayer ; the Invocation of the Holy Spirit in the
Prayer Book of 1549 (now omitted); the form of the words of institution,
" In the same night," &e. ; the addition to the Lord's prayer of the ascription,
" For Thine is the kingdom," &c. These particulars were for the most part
strange to the Western Church of the sixteenth century. Many of them
may have been adopted through the suggestions of Herman, but some-
seem to have been taken direct from the Liturgy of S. Chrysostom.

The Apostolical Constitutions. 195

is found in the Apostolical Constitutions, may be added
amongst the examples of Communion Services within
reach of our reformers. If it could be proved to have
been known to them it might be supposed that their
authority for the omission of the Lord's Prayer after the
Prayer of Consecration had been discovered. But with
out further knowledge than is at present possessed it
cannot be asserted that the Constitutions were known to
Archbishop Cranmer.1
The use which was made of the suggestions of Arch
bishop Herman and of the Liturgy of S. Chrysostom in
drawing up the Order of Communion in 1548, and the
First Prayer Book of 1549, will be recognized at once.
But it has been pointed out in the previous chapter that
1 This work was first made known to the world by its discoverer, Carolus
Capellius, a Venetian noble, by means of extracts, which he named
Epitome Apostolicarum Constitutionum, published at Ingolstad, 1546.
(Durham University Library.) The book contains a letter dated 1545,
from Joh. Cochlseus to Capellius, urging him to publish the full text whilst the
Council of Trent was sitting, and a dedication from Capellius to Pope
Paul III., dated 1544, discussing the causes of the sad state of tbe Church,
and expressing the hope that the antidote would be found in the Apostolical
Constitutions. The epitome itself consists of twelve pages, and is confined
to extracts about the dignity of the ecclesiastical orders, taken, with the
exception of the first two pages, from Apost. Constit., lib. iii., cap. 10, 11,
lib. ii.,cap. 27-34. It was reprinted in Crabbe's Concilia, 1551, pp. 27-30. The
earliest known version of the full text of the Constitutions, translated into
Latin by Car. Bovius, was published at Venice, 1563, and dedicated to
certain bishops then at the Council of Trent. The Greek Text, edited by
Franciscus Turrianus, issued from the same press in the same year. Neither
editor mentions the other ; but Turrianus states that he made use of three
MSS., one from Calabria, one from Sicily, and the third from Crete. (Both
of these books are in the British Museum.) The Apostolical Constitutions
soon became known, and were quoted by M. Harding in his controversy
with Jewel, which was published 1565.— Jewel's works (Parker Soc),
pp. 110, 111,267.

196 Works which guided our Reformers.
the difference between these services and the Com'
munion Service of the Second Prayer Book of 1552 is
so great that it is necessary to look for some other guide
which may have led our reformers in this revision of their
work. It is well known that about this period, by the help
of the printing press, many ancient works became
known to the world at large for the first time.
Amongst others, a short treatise in two books upon
" The Offices of the Church " was published simul
taneously in two editions at Leipsic and Antwerp
in 1534, which had been written by Isidore, Bishop of
Hispalis (Seville), a.d. 603-636. l It is dedicated to
Dr. Robert Ridley (uncle of Nicholas Ridley, who after
wards became Bishop of Rochester), and mention is
made in the dedication that the editor, Johannes Coch-
la3us, had previously sent him a letter " by the hands of
the king's ambassador, Sir Thomas Cranmer, that learned
man and renowned theologian." 2 The dedication ends
with the prayer that " God may bring my purpose to
1 Isidori Hispalensis, de Officiis Ecclesiasticis. Lipsiae, 1534, 4to. ;
Antwerp, 1534, 8vo. (British Museum.)
2 Cranmer was appointed as orator at the Imperial Court by commission
dated January, 1530-1. Whilst " in this ambassage with the Emperor,, the
Archbishop of Canterbury, William Warram, being departed this transitory
life, the said Dr. Cranmer was nominated and elected Archbishop of Canter
bury in his room." — BalfMorice," Anecdotes of Archbishop Cranmer,'' p. 244,
edited by Nicholls, Camden Society. He was consecrated March, 1533,
So that by the time this book was published he was archbishop. It is
interesting to find that his learning was recognized by the literary men of
the day, and the mention of his name in the dedication may be accepted
as a sure proof that the book was brought under his notice ; whilst the
¦expressions there used would lead him to accept it as a help against the
Violent views of the extreme party. But no copy has been found bearing
his autograph.

Isidore's Offices of the Church. 197
pass, that it may fruitfully admonish our bishops and
presbyters of their duty, and recall the leaders of the
new sects from their impious attempts, and deter them
from their wild contest, like the battle of the giants,
against the ancient rites and ceremonies of the Church."
That this work became well known in the course of
the next twenty years is evident from the frequent
references to it which are found in the writings of the
reformers.1 Isidore lived in Spain at about the time when Gregory
the Great was Pope of Rome, and as Gregory revised
the Roman Liturgy, which for all future generations bore
his name, so Isidore of Seville revised the Spanish
form of the Gallican Liturgy, which in consequence was
ever afterwards spoken of as " secundum regulam Beati
Isidori." This Liturgy he describes in the above
mentioned treatise, "Upon the Offices of the Church."
He states that it consists of seven prayers ; and instead of
describing the perfection of the one prayer of the Roman
Canon, he supposes that there is a necessity for the
number of the prayers being seven, " either as represent-
] For instance, Bullinger, who was minister of the church at Zurich,
quotes (Decades, vol. i., p. 692, Parker Society), De Eccles. Officiis, lib. i.,
cap. x., to the effect that prayers and lessons should be said in the language
of the people, so that all might join in them. Pilkington, Bishop of
Durham, shows (Works, page 497, Parker Society) that he was aware of
the Liturgy herein described by Isidore, for he asks, " What order or Mass
was it?— was it Chrysostom's, Basil's, Justin's, Tertullian's, Austin's,
Dionysius', Isidorus', Gregory's, Babanus', the Bomans', or whose else ? "
and (page 503) he quotes from the beginning of the very chapter which
contains the account of the Liturgy, de Eccles. Offic, lib. i., cap. xv. [In
this volume a different reference is given, viz., lib. i., cap. v., de origine
officiorum, evidently in error.] Becon, Whitgift, and Jewel also quote
from the works of Isidore.

198 Works which guided our Reformers.
ing the perfect universality of the Church, or because of
the sevenfold gifts of the Holy Spirit." He then gives the
following brief description of the seven prayers, to which
careful attention is invited. He says, " The first is a
prayer or address of admonition towards the people that
they may be aroused to pray God earnestly.1 The second
is a prayer of invocation upon God, that He may merci
fully receive the prayers of the faithful, and their obla
tions. But the third is poured forth for those who offer,
or for the faithful departed, that by the same sacrifice they
may obtain pardon.2 The fourth is introduced afterwards
for the Kiss of peace, that all being reconciled in charity
one with another may unite together as worthy of the
Sacrament of the Body and Blood of Christ, because the
indivisible Body of Christ allows not of the dissension of
anyone.3 The fifth comes as an Introduction (or Pre
face) in the sanctification of the oblation, in which also
the creatures of earth and the whole company of heavenly .
powers are called out to the praise of God, and Hosanna
in the Highest is sung, because by the birth of the
Saviour, of the family of David, salvation has come to
the world even to the highest.4 Moreover, the sixth
then follows as the confirmation of the sacrament, that
1 The first prayer may be compared with the English Exhortation,
" Dearly beloved in the Lord ; " and the words Fratres charissimi are found
in it in almost every service.
2 The second and third prayers take the place of our prayer for the
Church Militant. Special notice should be paid to the fact that the prayer
for the Church was thus separated from the Consecration Prayer.
3 The fourth prayer may be compared in respect of its position and
intention with our Invitation, Confession, Absolution, and Comfortable
Words. See this further explained in Chapter VII., page 225.
4 The fifth prayer corresponds with our Preface, Sanctus, and Prayer. ?
of Consecration.

Mozarabic Missal. 199
the oblation which is offered to God, being sanctified by
the Holy Spirit, may be confirmed (as the oblation) of
the Body and Blood.1 The last of all is the prayer
which our Lord taught His disciples to pray, saying,
Our Father, &c." 2
It has been explained in the previous chapter that
the ancient Liturgy here described had been recently
published to the world by Cardinal Ximenes under the
name of the Mozarabic Missal ; and that the close con
nection between this country and Spain at the beginning
of the sixteenth century makes it improbable that it
could have been unknown to Archbishop Cranmer/ A
1 The sixth prayer may be compared, in respect of the contents of many
examples of it, with our Prayer of Humble Access.
2 De missa et orationibus. " Ordo autem Missse vel orationum quibus oblata
Deo sacrificia consecrantur, primum a sancto Petro est institutus, cujus
celebrationem uno eodemque modo universus peragit orbis. Prima earun-
dem oratio admonitionis est erga populum, ut excitentur ad exorandum
Deum. Secunda invocationis ad Deum est, ut clementer suscipiat preces
fidelium oblationemque eorum. Tebtia autem effunditur pro offerentibus
sive pro defunctis fidelibus, ut per idem sacrificium veniam consequantur.
Quaeia post hsec infertur pro osculo pac-is, ut charitate omnes reconciliati
invicem, digni Sacramento corporis et sanguinis Christi consocientur, quia
non recipit dissensionem cujusquam Christi indivisibile corpus. Qotnta
infertur illatio in sanctificatione oblationis, in qua etiam ad Dei laudem
terrestrium creatura, virtutum ccelestium universitas provocatur, et Osanna
in excelsis cantatur, quod salvatore de genere Dauid nascente, salus mundo
usque ad excelsa pervenerit. Porro Sexta exhinc succedit confirmatio
sacramenti ut oblatio quae Deo offertur, sanctificata per Spiritum sanctum
corporis et sanguinis confirmetur. Harum Ultima est oratio quam Domi
nus noster orare discipulos suos instituit, dicens, Pater noster, &c." Isidore
Hispalensis, de Eccles. Officiis, lib. i., cap. xv. See Comparative Table of
Liturgies facing the title-page.
3 This Missal is now easily accessible, having been published in Migne's
Patrologia, vol. lxxxv. It is described thus : " Missale Mixtum secundum
regulam beati Isidori, dictum Mozarabes." In the course of the nine
centuries which had elapsed between the age of Isidore and the time when

200 Works which guided our Reformers.
specimen of its services is here given, which will furnish
an idea of the scriptural tone of its prayers, and make it
possible to compare their arrangement with the order of
this Missal was brought out of its obscurity by Cardinal Ximenes, some
additions and changes had been introduced which need to be considered and
gleared away before the original service can be studied in its purity. But
these changes are few and unimportant in comparison with those which had
been introduced into other Missals of tbe West, and in a general way they
can be detected with certainty. The ritual directions, including almost all
of the more modern additions, are found chiefly in tbe service for the First
Sunday in Advent (folio 1-7), and in the service headed " Omnium
Offerentium," with its preliminary matter (folio 217-234); and the student
should be on his guard against accepting these rubrics and devotions with
out due consideration. The words " si placuerit " in certain rubrics point
to alterations which were not universally followed ; as, for instance, " Hie
ponat incensum in thuribulo et incenset sacrificium si placuerit ; postea
inclinet se sacerdos in medium altaris junctis manibus " (folio 3). Similarly,
the rubrics relating to the offering of the oblations point clearly to a varia
tion of custom between the ancient and the more modern Mozarabic Ritual.
The ancient custom was for clergy and people to offer their gifts whilst the
Sacrificium or Offertory was sung ( vide note to folio 119). That this custom
fell into disuse is clear from the rubric, " Sacerdos vertat se ad populum ; et
faciat offertorium si voluerit" (folio 3). The devotions preparatory to the
Mass (folio 217-220) are clearly additions to the ancient services, adopted
from mediseval missals ; and under the service named " Omnium Offeren
tium," other comparatively modern directions are given according as the
Mass was private or public (videnote to folio 223). Attention will presently
be called to a more important alteration in the form of the Prayer of Con
secration, but in general the Missal is singularly free from such additions
and changes, and in every service the seven prayers described by Isidore
stand out clearly, and form the " Missa Fidelium " as in ancient times.
[Since tbe above was iu type the author . has had the opportunity of
examining two out of the three Missals of the tenth century which have
been recently acquired by the British Museum (Addit. MSS. 30844, i
The MSS. are incomplete; but one service contains the "Sanctus" at 1
(MS. 30844, foi. 48), and is probably as full a guide to the services as was
then given. They prove that the old services had undergone very consider
able revision when they were edited by Cardinal Ximenes. No trace of the
service " Omnium Offerentium " is found, though the services " Feria n
Paschse '' and " Octava Paschse," between which it now occurs, are given

Mozarabic Missal. 201
our English Communion Service. It is not to be ex
pected that any special resemblance will be detected
between the words of these prayers and our own, because
almost every prayer in every service throughout the year
is different. But attention should be paid to the resem
blance in the general arrangement and character of the
prayers in the two services, especially in the following
particulars : Preces, or a Litany of a peculiar character
preceding the Epistle, which may have encouraged the
use of the commandments in the English Service; the
form of exhortation contained in the first prayer ; the
prayers for the Church coming next, instead of in the
Prayer of Consecration ; the giving of the Kiss, and the
prayer for true peace with God, corresponding with the
position of the Confession, Absolution, and Comfortable
Words; the short form of Consecration Prayer; the
prominence given to the act of communion of the people,
mention of which was omitted in all other existing
service books ; the omission of Agnus Dei ; the form
of post- Communion Thanksgiving, followed by words of
exultation, which may have given support to the plan of
placing "Gloria in excelsis" here. On the other hand,
when we consider the differences between the service
described by Isidore and our own, we find that they are
mainly confined to the omission of the sixth prayer and
of the Lord's Prayer after the Consecration.1
very nearly the same as now (MS. 30846, fol. 36-57 ; Migne, fol. 211-214,
234-237). The Lections were different, and Sermons followed the Gospel.
But the prayers were the same as now, though frequently arranged under
different days ; and " Post Sanctus " ended with the words " Christus
Dominus," or " Christus," instead of " Ipse Dominus ac Bedemptor eternus "
(MS. 30844, fol. 48 ; 30846, fol. 44).]
1 It has been thought by some that the Consultation of Herman may

202 Works which guided our Reformers.

THE GALLICAN LITURGY, ACCORDING TO THE
MOZARABIC RITE.1
The ante-Communion Service consisted of an Introit, named
" The Office at the Mass," consisting of a verse of Holy Scrip
ture with the " Gloria." This was followed on Sundays and
have been a sufficient guide to our reformers in the changes of the Second
Prayer Book. But against this view it must be considered, that in this case
we might expect that the Confession, Absolution, and Comfortable Words
would have been found in the position of the Ten Commandments ; that the
Consecration Prayer would have consisted of the words of institution alone,
concluding with the Lord's Prayer ; that the singing of the Agnus Lei
during the Communion would have been continued ; and that the Blessing.
would have followed the post-Communion Thanksgiving. If the object of
Archbishop Cranmer had been merely to satisfy the extreme Protestant
party, nothing would have been so likely to effect this as to have followed
the Consultation of Herman ; by which means a service would have been
produced similar to that which is described as now prevailing in the Lutheran
churches of Saxony and Prussia.
' Belerence is made to the Mozarabic Missal as being an example of the
ancient Gallican Liturgy which was actually in use at the time of the Be
formation. In France the use of the ancient form of service had been
superseded by the introduction of the Boman Canon since the beginning of
the ninth century. Four specimens of Gallican Missals are in existence, s
printed in Muratori's Liturgia Bomana vetus, viz., Missale Gothicum, Mis
sale Francorum, Missale Gallicauum vetus, and Sacramentarium Galli-
canum, or Codex Bobiensis. But of these the first alone contains the
ancient Gallican Service in its integrity ; the others consist of services
adapted for use with the Boman Canon, in which the Gallican and the
Boman Liturgies are mingled together. In the Missale Gothicum the
seven prayers described by Isidore are found in the same positions as in
the Mozarabic Missal, and correspond with them, though under different
names, being headed thus: — Prcsfatio ; Collectia sequitwr ; Oollectio pott
nomina ; Oollectio ad Pacem ; Contestatio, or Immolatio Missa, and Post .
Sanctus ; Post mysterium, or Post secreta ; aud Ante orationem Dominieem.^
After which are added, Post Orationem Dominicam ; Benedictio Koputi;
Post Communionem, or Post Eucharistiam ; and Consummatio Missis.

Mozarabic Missal. 203

Festivals by " Gloria in excelsis Deo." 1 Then came the
Collect ; then a reading from the Prophets ; then the " Hymn
of the three Children," Benedicite omnia opera, followed by
Psalm cvi., Confitemini Bomino ; 2 then an Anthem named
" Psallendo ; " 3 and in Lent and on certain other days Preces,
or a Litany, followed, and a Prayer post precem!1 Silence was
then proclaimed, and the Epistle was read, " Thanks be to
God" having been first sung. Then the words " Glory be to
Thee, 0 Lord," followed by the Gospel. The versicle and
response, "The Lord be with you always. And with thy
spirit," were repeated at the end of both Epistle and
Gospel. After this was sung an Anthem, named '' Lauda,"
consisting of Alleluia, with a verse, generally from the
Psalms.5 In the Gallican Church the Sermon or Homily came next,
1 Polio 1,220, 221. This may have been an addition to the original
service, for there is no sign of tbe use of " Gloria in excelsis " in Gallican
Missals in this position. In the Gallican Sacramentary, or " Liturgia
Bobiensis," it occurs after the Boman Canon, as though it was sung after
the Communion at the time when the use of the " Missa Eomensis " was
first introduced into the Gallican Church.— Muratori, vol. ii., pp. 776, 780.
But see Addit. MS. 30844, fol. 39, where a similar form of words, if not
the same, is appointed.
2 Folio 93. Fourth Council of Toledo (a.d. 633), Canon 14, directed that
the Hymn of the three Children should never be omitted. — Labbe's Concilia,
vol. v., p. 1704. Psalm cvi. seems to have been added to this at some later
period. 3 This seems to be referred to by Isidore under the name of Besponsoria,
which, he says, " came long ago from Italy ; being so called because, after
it had been sung by one, the choir repeated it in response." — Isidore, de
Eccles. Offic, lib. i., cap. viii.
4 Folio 94. Compare tbe use of a Litany between the Epistle and Gospel
in the Stowe Missal.
6 Isidore, de Eccl. Offic, lib. i., cap. xiii., describes " Laudes " as consisting
of the repetition of Alleluia, the Hour Service of this name being then known
by the name of Mattins ; cf. " Batio institutionis cursuum eccles.," at end
of Gallican Sacram.— Muratori, vol. ii., p. 966.

204 Works which guided our Reformers.
followed by the dismissal of the Catechumens, but no men
tion of either appears in the modern Mozarabic Rite.1
The Offertory or Sacrificium was then sung, whilst the
people and clergy offered their oblations. Incense was then
used, after which the washing of hands followed.2 Then
came the seven main prayers of the Liturgy, the first of
which was introduced by the words " Incipit Missa."
The following are the Seven Prayers which form the Service
for the Sunday after the Ascension.3
First Prayer, named Missa.
Dearly beloved Brethren, now that the mystery of the
Resurrection is completed, let us all exult in body and heart.
Let us not now weep with the guardians of the tomb, keeping
watch over the sacred Body ; but mingle our rejoicings with
the Angels who tell of the risen Saviour. For He dispenses
now with any care being spent upon His corpse, since He
returns to the Father, and would have an end put to the
watches of death that is death no more. Let us be indeed
assured of the consummation of our hope, for He led captivity
captive as He returned on High, and He will give the pro
mised gifts to men. Amen.
1 See the description of the Gallican Service in the Exposition given by
Germanus. — Martene, lib. i., cap. iv.,art. 12, ordo 1. Such sermons are
also provided in the tenth century Missals before mentioned.
2 Folio 3, 224. These were very ancient customs, but probably the pre
sent rubrics and devotions are additions of more modern times. No mention
of them has been found in the above-named MSS.
3 Folio 254-256. Missa. Mysterio Besurrectionis impleto : et corporibus,
Fratres Carissimi, cuncti exultemus et cordibus. Nee jam cum sepnlcbri
custodibus sacri corporis defleamus excubias : sed cum Angelis qui redi-
vivum nunciant Salvatorem nostra gaudia misceamiis. Etenim deinceps
curam sibi funeris excusat impendi : qui rediens ad Patrem vacuatse mortis
excubias vult privari. Simus sane de spei nostre consummatione securi :
nam qui in altum remeans captivitatem duxit : dabit dona hominibus que
promisit. Besp. Amen.

Mozarabic Missal. 205
Through Thy mercy, 0 our God, who art blessed, and livest
and rulest over all for ever. Amen.
Let us pray.
Answer. Hagios, Hagios, Hagios. 0 Lord God, King
Eternal, to Thee be praise and thanks.
The Holy Catholic Church let us remember in our prayers :
that the Lord may graciously vouchsafe to increase it in faith
and hope and charity. All the fallen, the prisoners, the sick,
and the travellers let us remember, that the Lord may
graciously vouchsafe to redeem, to heal, and to comfort them.
Answer. Grant it. Eternal Almighty God.
Second Prayer, For the Holy Church, named Alia Oratio.
O Christ our God, who hast withdrawn Thy bodily presence
from Thy disciples by ascending into Heaven, grant us in
spirit to love Thee, whom now in the flesh we cannot see, and
yet faithfully expect for judgment. Create a new heart and
a right spirit within us, that we who have now celebrated the
festival of Thine Ascension may obtain the promised aid of
Thy Holy Spirit. Amen.
Fixed ending. Per misericordiam tuam Deus noster qui es benedictus
et vivis et omnia regis in secula seculorum. Besp. Amen.
[The resemblance to Eastern forms here and elsewhere should be noticed ;
above, pp. 46, 47.]
Oremus. Besp. Agyos, Agyos, Agyos. Domine Deus Bex eterne tibi
laudes et gratias.
Ecclesiam sanctam catholicam in orationibus in mente habeamus : ut earn
Dominus fide et spe et charitate propicius ampliare dignetur : omnes lapsos
captivos infirmos atque peregrinos in mente habeamus : ut eos Dominus
propicius redimere : sanare et confortare dignetur. Besp. Presta eterne
omnipotens Deus. (Folio 3.)
Alia oratio. Christe Deus qui ascendendo in celos presentiam corporalera
tuis subtraxisti discipulis : permitte nos ut te spiritu diligamus quern in
carne nunc videre nequimus : et tamen ad judicium fideliter expectamus.
Crea in nobis cor novum et spiritum rectum. Ut qui jain Aseensionis tue
oelebravimus festum : promissum a te mereamur suscipere Spiritum' Sanc
tum. Besp. Amen.

206 Works which guided our Reformers.

Through Thy mercy, 0 our God, in whose sight the names
of the saints, apostles and martyrs, confessors and virgins are
recited. Becital of the Names of the Beparted.
Third Prayer, named Post Nomina.
Thy creatures are glad that Thou, the Son of God, hast
ascended into Heaven to the Father. Therefore we humhly
pray, with contrite hearts, that Thou wilt both fulfil in us the
promise of Thy Spirit, and also grant unto those who are
departed the gift of everlasting rest. Amen.
For Thou art the life of the living, the health of the sick,
and the rest of all the faithful departed, for ever and ever.
Amen.
Fixed ending. Per misericordiam tuam Deus noster in cujus conspectu
Sanctorum Apostolorum et Martyrum Confessorum atque Virginum nomina
recitantur. Besp. Amen.
[Offerunt Deo Domino oblationem Sacerdotes nostri : Papa Eomensis s,
et reliqui pro se et pro omni clero ac plebibus ecclesie sibimet consignatis'^
vel pro universa fraternitate : item offerunt universi Presbiteri Diachoni :
Clerici ac populi circumastantes : in honorem sanctorum pro se et suis.
Besp. Offerunt pro se et pro universa fraternitate.
Facientes commemorationem beatissimorum Apostolorum et Martyrumsv
gloriose Sancte Marie Virginis, Zacharie, Joannis, Infantum, Petri, Pauli,
Johannis, Jacobi, Andree, Philippi, Thome, Bartholomei, Matthei, Jacobi,
Symonis et Jude, Matthie, Marci et Luce. Besp. Et omnium mar
tyrum. Item pro spiritibus pausantium, Hilarii, Athanasii, Martini, &c. Besp.
Et pmnium pausantium. (Folio 4.) These Commemorations are not found
in the ancient Missals before mentioned.]
Post nomina. Ascendisse te in celos ad Patrem Dei Filium creatura tua
letatur. Et ideo supphciter cordis contritione exposcimus ; ut et in nobis
pollicitationem tui spiritus impleas, et defunctis donum eterne quietis im-
pertias. Besp. Amen.
Fixed ending. Quia tu es vita vivorum : sanitas infirmorum : ac requies
omnium fidelium defunctorum in eterna secula seculorum. Besp. Amen.
(Folio 4.)

Mozarabic Missal. 207
Fourth Prayer, named Ad Paeem.
0 God, who hast gone up on high, leading captivity captive,
give gifts unto men of eternal peace : that though Thou hast
withdrawn Thyself in a bodily sense from human view by
ascending into heaven, Thou mayest graciously be pleased to
be present in our hearts. Amen.
For Thou art our true Peace, and Love that cannot be dis
solved, who livest and reignest with the' Holy Spirit, One God,
for ever and ever. Amen.
The grace of God the Father Almighty, the peace and love
of our Lord Jesus Christ, and the fellowship of the Holy
Spirit be ever with us all.
Answer. And with men of good will.
As ye stand, give the peace.
The Kiss of Peace.
After this the Priest bows and says : I will go unto the altar
of God.
Answer. Even unto the God of 'my joy and gladness.
Ad Paeem. Deus qui ascendisti in altum : captivam ducens captivatem :
da dona hominibus pacis eterne. Ut qui te humanis obtutibus ad celos
ascendens corporaliter subtraxisti : in nostris cordibus digneris propiciatus
infundi. Besp. Amen.
Fixed ending. Quia tu es vera pax nostra, et charitas indisrupta vivis
tecum (sic) et regnas cum Spiritu Sancto unus Deus in seeula seculorum.
Besp. Amen.
Gratia Dei Patris omnipotentis : pax ac dilectio Domini nostri Jesu
Christi: et communicatio Spiritus Sancti: sit semper cum omnibus nobis.
Besp. Et cum hominibus bone voluntatis. [This should be compared with
the corresponding words in Eastern Liturgies ; see above, pp. 32, 38 (note),
54.] Quomodoastatis paeem facite. Besp. Paeem meam do vobis, &c. (Folio 4.)
[" They give then the peace of Christ to one another, that they may pre
serve in themselves the effect of love by kissing one another ; so that if any
one is bearing the dark shade of illwill, he may quickly seek for grace, or
beg pardon of the Lord, lest by a pretended gift of peace he joins company

208 Works which guided our Reformers.
Priest. Tour ears unto the Lord.
Answer. We give them to the Lord.
Priest. Lift up your hearts.
Answer. Let us lift them up unto the Lord.
Priest. To our God and Lord Jesus Christ, the Son of God,
who is in Heaven, let us render worthy praise and thanks. •
Answer. It is meet and right.
Fifth Prayer, named Illatio.
It is meet and right that we should at all times give thanks
unto Thee, O Lord, holy Father, everlasting Almighty God,
through Jesus Christ Thy Son our Lord ; who therefore with
drew from us the presence of His human Body, that we might
learn to love Him spiritually ; and who gave commandment
to His disciples to remain in private until they should he
strengthened with the presence of the Holy Spirit coming
down upon them ; to whom with the Father and the Son, one
God, ever reigning, all the attendant angels with one voice
proclaim, saying,
Answer. Holy, holy, holy, &c.
with the traitor." — Ancient Commentary by S. Germain, circa a.d. 555 —
Martene, lib. i., cap. iv., art. 12, ordo 1. With this should be compared our
Confession, Absolution, and Comfortable Words. See below. Chap. VII.,
p. 225.]
Postea inclinet se Sacerdos jumctis manibus et dieaL Introibo ad altare
Dei mei. Besp. Ad Deum qui letificat juventutem meam.
Presbiter ponat manus super calicem et dicat. Aures ad Dominum. Besp.
Habemus ad Dominum.
Sursum corda. Besp. Levemus ad Dominum.
Deo ac Domino nostro Jesu Christo Filio Dei : qui est in celiB dignas
laudes dignasque gratias referamus. Besp. Dignum et justum. (Folio 4.)
[The use of the word levemus here in place of the usual habemus is worthy
of notice, as it may possibly have supplied the expression, " We lift them
up." In the translation of Herman's Consultation, printed at London
1547 and i548, the words are, "Lift up your hearts. We have unto the
Lord."] Illatio. Dignum et justum est: nos tibi semper gratias agere Domine

Mozarabic Missal. 209
Post Sanctus. Truly holy and truly blessed is our Lord
Jesus Christ, Thy Son, who was borne upon the arms of
angels, and ascended into Heaven, and now sitteth at the right
hand of God the Father. He, our Lord and Redeemer (in the
night in which He was betrayed, took bread, and when He
had given thanks, &c).
Sancte Pater eterne omnipotens Deus per Jesum Christum Filium tuum
Dominum nostrum. Qui nobis ideo presentiam subtraxit nativitatis corpore :
ut eum spiritaliter disceremus amare. Quique discipulis intra suarum
mentium (forte, suorum mcenium) claustra tamdiu presidere precepit :
quousque supervenientis firmarentur presentia Spiritus Sancti. Cui cum
Patre et Filio uni Deo jugiter in sempiternum regnanti omnes Angeli
famulantes una voce proclamant ita dicentes. Besp. Sanctus, sanctus,
sanctus, Dominus Deus Sabbaoth: pleni sunt celi et terra gloria majes-
tatis tue : osanna filio David : osauna in excelsis. Benedictus qui venit in
nomine Domini : osanna in excelsis.
Post Sanctus. Vere sanctus et vere benedictus Dominus noster Jesus
Christus Filius tuus. Qui angelorum evectus ulnis ascendit in celos, et
nunc sedet ad dexteram Dei Patris. Ipse Dominus ac redemptor aeternus.
(Adesto, adesto Jesu bone Pontifex in medio nostri : sicut fuisti in
medio discipulorum tuorum : sanctifica hanc oblationem : ut sanctificata
sumamus per manus sancti angeli tui sancte Domine ac Bedemptor eterne.
Dominus noster Jesus Christus in qua nocte tradebatur accepit panem : et
gratias agens benedixit ac fregit : deditque discipulis suis dicens. Accipite
et manducate. Hoc est corpus meum, quod pro vobis tradetur. Hie elevetur
corpus. Quotiescumque manducaveritis : hoc facite in meam commemora-
tionem. Similiter et calicem postquam cenavit dicens. Hie est calix novi
testamenti in meo sanguine qui pro vobis et pro multis effundetur in remis-
sionem peccatorum. Hie elevetur calix coopertus cum filiola. Quoties
cumque biberitis hoc facite in meam commemorationem. Besp. Amen.
Quotiescumque manducaveritis panem hunc et calicem istum biberitis :
mortem Domini annunciabitis donee veniet. In claritatem de coelis. Besp.
Amen. Folio 5.)
[The words of Consecration have been altered, but at what period is
uncertain. Other Gallican Missals end the fifth prayer with the words
" Qui pridie quam pateretur, &c. ; " and the following prayer is here named
"Post pridie," though the word pridie is replaced by the words " in qua
nocte tradebatur." As the form now differs from the Boman form, the
alteration must have been an ancient one; and it is possible that we have
P

2 10 Works which guided our Reformers.

Sixth Prayer, named Post Pridie.
0 Christ, desiring to behold Thy Presence, who didst seek
the things above, without deserting the things of man ; we
pray and beseech Thee, that having carried into Heaven the
pledge of the Flesh which Thou hast taken, Thou wilt grant
us the comfort of Thy Holy Spirit ; and by His presence now
both sanctify these gifts which we offer unto Thee, and
enlighten our inward hearts. Amen.
Thou fulfilling it, holy Lord, because Thou createst all
these things for us, Thine unworthy servants, to be very good;
Thou sanctifiest, blessest, and grantest them to us, that they
may be blessed by Thee our God, for ever and ever. Amen.
The Lord be ever with you.
Answer. And with thy spirit.
The faith which we believe in our heart, let us now say with
our mouth.
here the ancient Spanish form, agreeing with tbe Eastern form of Consecra
tion. It should be noticed that our English form follows the same pattern,
instead of tbe usual Western one. The addition beginning "Adesto,
adesto Jesu bone Pontifex " is a curious feature of this Liturgy ; it is
evidently an interpolation, since it does not fit in with the words with which
the Post Sanctus prayer invariably ends. No trace of it appears in the
ancient Missals before mentioned.]
Post Pridie. Contueri tuam Christe cupientes prsesentiam : qui humans
non deserens : appetisti superna : petimus et rogamus : ut qui pignus
assumpte carnis intulisti in celos : consolationem nobis Sancti Spiritus
largiaris. Cujus nunc presentia et apposita ha?c tibi oblata sanctifices : et
nostrorum cordium arcana perlustres. Besp. Amen.
Fixed ending. Te prestante sancte Domine : quia tu hec omnia nohis
indignis servis tuis : valde bona creas : sanctificas vivificas benedicis ac
prestas nobis : ut sit (forte sint) benedicta a te Deo nostro in secula secu-
lorum. Besp. Amen.
Dominus sit semper vobiscum. Besp. Et cum spiritu tuo.
Fidem quam corde credimus ore autem dicamus. Credimus in unum
Deum, &c. (Folio 5-6.)
Post hec frangat Presbyter Eucharistiam in medium : et ponat medium-

 Mozarabic Missal. 211
We believe in one God, the Father Almighty, &o
The Priest then broke the Eucharist into nine parts, which
were arranged in the form of a cross.
Prayer before the Lord's Prayer, which is the Seventh Prayer.
Let us pray.
¦ 0 God, Son of God, who in ascending to the Father didst
promise that Thou wouldest come again to us ; come to us and
make Thine abode with us ; showing Thyself to us, whom
Thou hast taught to pray acceptably in this manner from
earth ;
Our Father which art in Heaven, &c.
Delivered from evil, confirmed ever in good, may we be per
mitted to serve Thee, our God and Lord. Put an end to our
sins ; give joy to those in trouble ; grant redemption to cap-
. tives, health to the sick, and rest to the departed. Bestow
peace and security all our days ; break down the boldness of
our foes; and answer, O God, the prayers of all faithful
^ Christians, Thy servants, this day and ever, through our Lord
partem in patena: et de alia parte faciat quinque partieulas et ponat in
•-pcdena: ei accipiat aliam partem et faciat quatuor partieulas et ponat in
'patena similiter per ordinem facias per perscriptas rotas.
I [The particles were named after the events in the Life of our Lord :
Corporatio (i.e. Incarnatio) ; Nativitas ; Cu-cumcisio ; Apparitio (i.e. Epi-
phania); Passio ; Mors; Besurrectio; Gloria; Begnum.]
,. Ad orationem Dominicam. Oremus. Deus Dei Filius qui cum ad Patrem
(ascenderes venturum te iterum ad nos voce promisisti, veni ad nos et apud
nos facito mansionem ; manifestans te ipsum nobis, quibus precepisti sic
exorare e terris.
Pater noster qui es in celis. Besp. Amen. Sanctificetur nomen tuum.
Besp. Amen. Adveniat regnum tuum. Besp. Amen. Fiat voluntas tua :
isicut in celo et in terra. Besp. Amen. Panem nostrum quotidianum da
nobis hodie. Besp. Quia tu Deus es. Et dimitte nobis debita nostra:
sicut et nos dimittimus debitoribus nostris. Besp. Amen. Et ne nos
inducas in temptationem. Besp. Sed libera nos a malo.
Liberati a malo : confirmati semper in bono : tibi servire mereamur Deo
ac Domino nostro. Pone Domine finem peccatis nostris, &c.

212 Works which guided our Reformers.
Jesus Christ, Thy Son, who hveth and reigneth with Thee and
in the unity of the Holy Spirit, God for ever and ever. Amen.
The Priest then takes the particle called Regnum from th
Paten, and places it over the Chalice, saying thrice,
The Lion of the tribe of Judah, the root of David, is Victor.
Alleluia. Answer. Who sittest above the Cherubim ; the root of
David. Alleluia.
Holy things to the holy ; and may the conjunction of the
Body of our Lord Jesus Christ be for pardon to us who
receive and drink ; and to the faithful departed may it be for
rest. The Priest places the particle into the Chalice, saying,
Bow down for the blessing.
The Lord be ever with you.
Answer. And with thy spirit.
The Blessing.
May Christ the Lord be your Helper, who ascended into
Heaven, and now sitteth at the right hand of the Father,
Amen. (Other blessings follow.)
Sic faciat Presb. Accipiat modo particulam que dicitur regnum dePatem:
et ponat super calicem: in tempore resurrcctionis videlicet dicat tribtis viciks,
Vicit leo de tribu Juda radix David alleluja. Besp. Qui sedes super
Cherubin radix David alleluja.
Et postea dicat istam orationem inter se submissa voce. Sancta Sanctis et
conjunctio corporis Domini nostri Jesu Christi : sit sumentibus et potantibus
nobis ad veniam : et defunctis fidelibus prestetur ad requiem.
Et mittat particulam in calicem et cooperiat calicem: etdicat alta-wcesk:
si non fuerit ibi Diachonus.
Humiliate vos benedictioni. Dominus sit semper vobiscum. Besp, El
cum spiritu tuo. (Folio 6.)
[The words " Sancta Sanctis " agree with the Eastern Liturgies; *cf.
Apost. Constit., S. Cyril, S. Chrysostom, pp. 36, 61. The word ffoiywifijw
seems to be used instead of the usual commixtio, in accordance with Fourth
Council of Toledo, a.d. 633, Canon 18 : " Post orationem Dominicam et con-

Mozarabic Missal. 213

The Summons to draw near.
Rejoice, ye people, and be glad ; an Angel sat upon the
Lord's stone; he himself has preached the good news to you;
Christ is risen from the dead, &c.
The Communion.
Anthem after Communion.
Refreshed with the Body and Blood of Christ, we praise
Thee, 0 Lord. Alleluia, Alleluia, Alleluia.
Post-Communion Thanksgiving.
Having rendered to Thee, 0 Lord, our bounden duty and
service in tliis holy solemnity, we give Thee thanks and praise,
junctionem panis et calicis benedictio in populum sequatur, et tunc demum
corporis et sanguinis Domini sacramentum sumatur." — Labbe, Concilia,
vol. v., p. 1704. For the mediajval use, see above, page 101.]
Benedictio. Christus Dominus sit auxiliator vestri ; qui adsumptus in
celos ; sedet nunc ad dexteram Patris. Besp. Amen.
Corpus quoque vestrum nullis torpentibus patiatur passionibus mancipari :
qui illud glorificatum in celos adsumpsit. Besp. Amen.
Ut qui ascendentis vidimus gloriam : judicantis non puniamur sententia.
Besp. Amen.
Ipso prestante qui cum Deo Patre vivit et regnat in unitate Spiritus
Sancti in secula seculorum. Besp. Amen.
Dominus sit semper vobiscum. Besp. Et cum, &c.
Ad accedentes. Gaudete populi et letamini : Angelus sedit super lapidem
Domini: ipse vobis evangelizavit. Christus surrexit a mortuis Salvator
mundi ; et explevit omnia suavitate : gaudete populi et letamini, &c.
[At other times of the year the anthem " O taste and see, &c. " was used,
whilst the people came up to communicate. The directions which are given
in Folios 7, 233, point to the prevalence of private masses instead of the
ancient communions for which the services were originally provided.]
Communio. Eefecti Christi corpora et sanguine : te laudamus Domine
alleluja : &c.
[In the Prayer Book of 1549 similar anthems were provided, named
>¦]

214 Works which guided our Reformers.
through the help of Thy gift of mercy ; beseeching Thee, 0
God, to cleanse us from our sins, and to grant us to exult in
Thy praises for ever. Amen.
Through Thy mercies, who, &c.
Priest. Let us exult and be glad this day ; the King of
Glory everlasting is risen, our Resurrection ; let all flesh bless
the Lord.
Answer. It is time to exult and be glad ; the Lamb our
Passover is slain, who hath purged away our miseries; to Him
let us give thanks.1
Oratio. Expletis Domine in hac sacra solennitate nostre servitutis
obsequiis gratias tibi laudesque referimus dono tuo miserationis adjuti.
Precantes te Deus : ut a peccatis nos abluas et in tuis semper laudibus
exultare concedas. Besp. Amen.
Exultemus et letemur hodie : resurrexit Bex eterne glorie : nostra
resurrectio : benedicat omnis caro Domino. Besp. Exultandi et letandi
tempus est : pascha nostrum immolatus agnus est : qui nostras miserias
expurgavit : illi demus gratias.
[On other days different endings to the service were provided. The
following seems to have been a usual form : " Dominus sit semper vobiscum,
Besp. Et cum. Solennia completa sunt in nomine Domini nostri Jesu
Christi. Votum nostrum sit acceptum cum pace. Besp. Deo gratias,"]
1 The Mozarabic Missal was first printed a.d. 1500. There is a copy of
the original edition in the Library of Emmanuel College, Cambridge. It
was presented by Simeon Ashe, a Puritan minister, in 1651, who thereby
testified to his appreciation of the pure and scriptural character of this
Liturgy. There is also another copy in the British Museum.
The description of the seven prayers of tbe Liturgy given by Isidore, de
Officiis Ecclesite, lib. i. , cap. xv. , is contained in tbe collection by Hittornius,
de Officiis Divinis. An explanation of their spiritual meaning may be found
in the commentary assigned to S. Germain, a.d. 555. — Martene, lib. i.,
cap. iv., art. xii., ordo i.

CHAPTER VII.
THE ENGLISH OEDEE OF HOLT COMMUNION.
" The sacrement of the auter
*****
whilk ilk man and woman, that of eld is,
aught for to resceyve anes in the ybere,
that is at sai at Paskes, als hali kirke Uses,
when thai er clensed of syn through penaunce
of payne of doying out of hali kirke."
Archbp. Thoresby's Catechism, a.d. 135 7.
IN the last chapter attention has been called to the
various forms of service which were within reach of
our reformers to help them in the work of revising the
Communion Service. The result proves that they pro
bably made use of them all to some extent, and that
they followed the advice given to Augustine by Pope
Gregory nine hundred years before, in choosing out of
the services of various countries such parts as seemed
best suited for the purpose of forming a Liturgy for the
English Church. For whilst the English Service is dis
tinct from all other Liturgies, its various parts corre
spond more or less closely with ancient examples, if they
have not been taken directly from the services of former
times. It is probable that few who have made the ancient
Liturgies their study will assert that the English Service

216 The English Order of Holy Communion.
of Holy Communion is in every respect perfect, though
they may admire and value it very highly. For it is
commonly found that improvements in various direc
tions are regarded as desirable when the matter is con
sidered from a theoretical point of view. But our
reformers had the practical difficulty before them of recon
ciling antagonistic parties ; and they acted accordingly.
Similarly, in the present day, in dealing with the form
of service which has been accepted by the Church of
England, it is necessary to remember that theoretical
improvements are matters on which opinion is divided,
and are of little practical importance. Attention will be
therefore directed to the different parts of the service
with the view of pointing out the extent of their agree
ment with the general practice of the Church, without
entering into debatable matters or considering whether
these forms, which have been ordained by the authority of
the Church of England, are the best which could be
devised or not.
The Order of Holy Communion begins with the Lord's
Prayer and Collect for Purity which formed part of the
private preparations of the priest and attendant ministers
under the Sarum rite.. And the traditional custom of
allowing the priest alone to say the Lord's Prayer here,
contrary to the general rule, is a sign that this prepara
tion is still regarded as belonging specially to himself.
The responses to the commandments recall by their
name, Kyries, a very ancient practice, which had been but
slightly represented in the mediseval missals. From
very early times in the Eastern Church a litany has
always formed part of the opening portion of the
service. Similarly, the rubric at the beginning of the

Kyrie Eleison. 217

Gregorian Canon is a proof that the same custom once
prevailed in the Roman Church.1 In the Church of
Milan a litany is still used here during Lent ; and in the
Mozarabic Missal a kind of litany is still provided for
similar use under the name of Preces, varying for different
days.2 But in the medieeval missals the only trace of
such litanies which remained was the repetition of
Kyrie eleison? Upon this, with the help of the sugges
tions gathered from other churches, our reformers founded
the penitential form of preparation, peculiar to the
Anglican Liturgy, in which the priest rehearses the Ten
Commandments, and the people kneeling are directed to
" ask God mercy for their transgression thereof for the
time past, and grace to keep the same for the time to
] Pages 30, 45, 69.
s See Chapter IX., Litanies and Invocations of Saints.
3 In the Sarum Use a custom prevailed of using what were called farced
(i.e. stuffed) Eyries on festivals. Iu the magnificent Sarum " Graduale,"
published at Paris, 1532 (British Museum), eight forms of such farced
Kyries are given with the musical notation. The first is specially worthy
of notice, because it introduces Greek words in addition to the common
word eleison, which seem like relics of the Eastern origin of the Liturgical
Litany. " Deus creator omnium tu theos ymon nostri pie eleyson.
Tibi laudes conjubilantes regumrex christe'ci. 1 Sam. xii. 3, 5, Vulgate)
oramus te eleyson.
Laus, virtus, pax et imperium cui est semper sine fine eleyson.
Christe rex unice patris almi nate coeterne eleyson.
Qui perditum hominem salvasti de morte reddens vitas eleyson.
Ne pereant pascuse oves tuse Jesu pastor bone eleyson.
Consolator Spiritus supplices ymas te exoramus eleyson.
Virtus nostra domine atque salus nostra in seternum eleyson.
Summe deus et una? vitas dona nobis tribue misertus nostri qua; tu digneris
eleyson." In three of the forms the lines begin in a more formal manner; the first
three with the word Kyrie, the next three with the word Christe ; the last
three with the word Kyrie ; and every line ends with eleyson.

218 The English Order of Holy Communion.
come, saying, Lord, have mer cy upon us, and incline our
hearts to keep this law." x
The use of a Collect for the Queen in this place is
peculiar to the English Service. The idea is probably
taken from the Eastern Liturgies, where similar petitions
form part of the litanies above mentioned.
The Collect for the Day,2 the Epistle and Gospel,3
1 The Commandments and Besponses were inserted in the Second Prayer
Book of 1552, in place of the threefold repetition — " iii. Lord have mercy,"
&c. It is possible that the idea was taken from Coverdale's " Ghostly
Psalms and Spiritual Songs," which are assigned to some date previous to
1539. For, amongst other similar translations, the Ten Commandments
are given in metre, with the word " Kirieleyson " following each verse.—
" Bemains," Parker Soc, pp. 543-549, 562. Or the practice may have been
derived from the Liturgy of the Strasbourg refugees at Glastonbury (pub
lished in Latin by Valerandus Pollanus, 1551), in which the Commandments
were so used in rhyme at the beginning of the service. The spiritual meaning
assigned to the Ten Commandments by our Blessed Lord bad been already
set forth in the Catechism contained in the Prayer Book of 1549 ; and this
was in accordance with the general teaching of the Primers, and especially*
of one published in 1535, in which every person was directed to examine
his practice by the Ten Commandments with the view to true confession.
Similar teaching had been enforced by the " Institution of a Christian
Man," and the " Erudition." — Collier, Eccles. Hist., vol. iv., pp. 315, 406;
v., p. 98.
2 The English Church cannot sufficiently express the debt of gratitude
which is due to Archbishop Cranmer for his translation of the Collects. All
that can be said in explanation is that he was guided by the Holy Spirit of
God to choose such words that tbe ear never wearies of hearing them. Out
of our fifty-four Sunday Collects, thirty-seven are direct translations, four
are free translations, and three are adaptations of the ancient Collects. The
new Sunday Collects, are : 1 Advent, 2 Advent, 3 Advent, Sunday after
Christmas, 6 Epiphany, Quinquagesima, I Lent, 1 Easter, 2 Easter,
and the Sunday after Ascension, which is formed upon an Antiphon for
Ascension Day. The new Collects for Festivals and Fasts are Circumcision,
Ash Wednesday, Good Friday, SS. Andrew, Thomas, Matthias, Mark,
Philip and James, Barnabas, John Baptist, Peter, James, Matthew, Luke,
Simon and Jude, and All Saints.
3 The Epistles and Gospels are the same as were appointed in the Sarum

Sermon. 219

and the Nicene Creed follow the ancient order of the
Sarum Service.
The rubric directing that the Sermon or Homily shall
come next has restored the primitive custom of preaching,
which was maintained for many centuries, but which had
been very generally neglected in the times preceding
the Reformation.1

Missal, with such slight variations as are hardly worth mentioning. The
Epistles for 4 Epiphany, 6 Epiphany, and Easter Day, are new ; and for
the following Festivals : S. John, Circumcision, Epiphany, SS. Philip and
James, Barnabas, John Baptist, James, Matthew, Michael, Luke, and
Simon and Jude, and on some other days a few verses have been added
or removed. Tbe Gospels are the same as formerly, except for Sunday
after Christmas, 6 Epiphany, and Easter.
1 The Sermon has always formed one of the special observances of tbe
Lord's Day. Justin Martyr refers to it, a.d. 137: "On the day called
Sunday all gather together and the memoirs of the apostles or the writings
of the prophets are read as long as time permits ; after which he who takes
the lead verbally instructs and exhorts." — "Apology," I., 67. It appears
from this that from tbe earliest times the accustomed place of the Sermon
was immediately after the Gospel. Similarly, in Apostol. Constit., lib.
viii., 5, the Bishop is directed to greet the church, after the readings from
the Prophets, Epistles and Gospels, saying, " The grace of our Lord," &c,
and after this to address the people with words of exhortation. Ceesarius
of Aries, a.d. 502-542, in order to prevent the congregation leaving before
the Sermon, is said to have very often caused the doors to be shut after the
Gospel. And he persisted in preaching incessantly every Lord's Day and
Festival, and frequently also in Mattins and Evensong. And when unable
to preach himself, he took care that his presbyters and deacons should take
his place and preach homilies written by himself or one of the fathers. —
"Life of Cajsarius," lib. i., c. 1 4, 29, quoted by Martene, de Antiq. Eccles. riti-
bus,lib. i.,cap. iv., art. 5 ; lib.iv., cap. ix. In the Council in Trullo, at Constan
tinople, a.d. 691, the following directions are given about preaching on the
Lord's Day, according to the words of Scripture as laid down by the ancient
fathers ; Canon 19 : "On Sei roig r&v eKKXnaiuiv irpoeaT&Tag hi rrday per
tipkpq, elcupering Se ralg KvpiaKoiig rravra tov KXripov Kai tov Xabv hSiSdaKeiv
roiig Trig eiiaelieiag Xdyovg, er rr\g Beiag ypaCrqq dvaXeyopivovg ra Trjg dXnBdag
voiipard re Kai Kpipara, Kai p) TrapafSaivovrag TOVg ijSn nSivrag 'opovg, n

220 The English Order of Holy Communion.
With the return of the priest to the Lord's Table, the
more solemn part of the service, or the Liturgy proper,
may be considered to begin. The Offertory, or anthem
to be sung or said whilst the offerings are made, is found
in all liturgies; and is followed by various forms of
prayer for the acceptance of the gifts. In the English
Service the form which follows includes the Prayer for the
whole state of Christ's Church. It had been the custom
of the Western Church, in accordance with the Roman
Liturgy, to defer the Prayer for living and departed until
the Canon, or great Prayer of Consecration, in which
the petitions for the living come at the beginning before
the act of Consecration, and the petitions for the departed
after it. And in the Eastern Liturgies, with the excep-
rrjv Ik tuiv Oeoipopiov -Trarepwv napaSoaiv. — Beverege, " Canons," tom. i.,
p. 177.
The ancient exposition of the Mass, named " Gemma AnimEe," describes
the Sermon as following the Gospel, in which " the Bishop instructs the
people in repentance, faith, and confession of sin. After this the people say
Kyrie eleison, and the clergy sing Credo in unum Deum." — Gemma AnimEe,
lib. i., cap. xxv. From this we learn that the position of the Sermon was
not altered by the introduction of the Creed . But in the English Church
in mediseval times the Sermon seems to have been sometimes placed after
the Offertory, before the Secreta. A Bidding Prayer in English preceded
it, examples of which are found dating back before the Conquest, differing
but little from the Bidding Prayer still in use in cathedrals and at tbe uni
versities. — "Lay Folks Mass Book," Simmons, pp. 212, 316-319. In the
excerpts of Egbert, Archbishop of York, a.d. 732-766, this order is given,
" ut omnibus festis et diebus Dominicis unusquisque sacerdos Evangelium
Christi praadicet populo." — " Pontifical of Egbert." But in the times imme
diately preceding the Beformation, the Sermons seem to have been very in
frequent. Possibly the Homilies on the Gospel for the day, which were
provided as the Lessons of the Third Nocturn at Mattins according to
Sarum Use, see pp. 123, 128 (note 3), may have had something to do with the
neglect of preaching, because in these homilies the learned were already
provided with discourses full of thought and spiritual teaching.

Prayer for the Church Militant. 221
tion of the Liturgy of S. Mark, the whole of these
petitions are deferred until after the Consecration. But,
on the other hand, in the Mozarabic Missal, the prayers
for the living and departed come before Sursum Corda.
Consequently our reformers, in deciding upon the present
order of the service, have followed the example set in the
ancient Gallican Liturgy of the French and Spanish
Churches ; and in doing so they returned to the practice
of the Celtic or ancient British Church as well. ]
The addition of the words " Militant here in earth,"
points out one of the chief alterations introduced by our
reformers into our English Services. By this means
attention was called to the fact that the whole system of
prayers for the departed, as understood and practised by
the Mediseval Church, was deliberately abandoned.
There is no doubt that such prayers were given up with
regret by those who took the lead in the reformation of
the Church of England. Men of the most extreme
opinions, such as Calvin, as well as the more moderate,
such as Bucer, distinctly admitted that the references to
the departed which were retained in the Prayer Book of
1549 were in accordance with primitive custom.'2 It is
interesting also to be able to trace in various parts of
our English Services words and phrases which still
remain to prove that the practice is in no sense con
demned by the Church of England, and which furnish to
those who desire it the opportunity of remembering
1 See F. E. Warren's " Liturgy and Bitual of the Celtic Church." The
Stowe Missal shows that even after the Boman Canon had been introduced,
these prayers still retained their place in the early part of the Liturgy. See
Table of Anglican Communion Services, at end of this chapter.
2 See above, page 164.

222 The English Order of Holy Communion.
before God those who have gone to their rest.1 But the
popular objections to the continuance of public prayers
for the departed were too strong to be neglected. The
corruptions belonging to this practice, as it had been
carried out in the mediseval services, were so great, that
the necessity of sweeping away the whole system was
accepted by our reformers. And in the Prayer Book
of 1552 the passages referring to the departed, which
had been retained in the Prayer Book of 1549, were
omitted, and the words, " Militant here in earth," were
inserted. It is probable that in thus abolishing the
mediseval system of prayer for the departed, we lost
something which was dear to the early Church. But a
careful distinction is necessary between that " some
thing " which was primitive, and the system with which
our reformers had been familiar. There is no doubt but
1 The whole subject is carefully discussed in the " Church Quarterly,"
April, 1880, pp. 1-25, wherein the changes in the different revisions of the
Book of Common Prayer touching upon the prayers for the departed are
examined. Special attention is paid to the omission of any mention of such
prayers in the Thirty-nine Articles. The author argues that the omission
was designedly made in order to leave the matter open to individual judg
ment, and that this is proved by the fact that the words " de precatione pro
defunctis," which are found in the Latin MS. of Article XXIL, disappeared
before the Articles were promulgated. Another point which meets with
very careful consideration is the addition of the last clause to tbe Prayer for
the Church Militant. Its importance appears when it is taken in conjunction
with the uncertainty of the title to this prayer. This was repeatedly
altered during the last revision of 1662 ; the suggestion of Bishop Cosin
being alternately received and rejected : " Let us pray for the good estate
of the Catholick Church of Christ." The words in the Post-Communion
Collect " that ... we and all Thy whole Church may obtain remission,"
are regarded as furnishing another proof that the whole subject is left open
to the judgment of individuals, whether they will mean more or less in the
words they use ; for there can be no question that, as Bishop Cosin says,
" The whole Church consists of more than those that are upon the earth."

Withdrawal of non- Communicants. 223
that a certain kind of prayers for the departed had been
used from the first by Christians, who had derived the
practice from ancient Jewish custom. But between the
prayer of S. Paul for his (apparently) departed friend
Onesiphorus, " The Lord grant unto him, that he may
find mercy of the Lord in that day," and the mediseval
masses and prayers for the deliverance of souls out of
Purgatory, there was a difference so great as to make it
difficult to compare them together.1
The departure of non-communicants at this point in
the service is a distinctive feature of the English Church.
No order respecting this withdrawal is now given in the
Prayer Book, but it seems to have been founded upon a
rubric in the Service of 1549, immediately after the
Offertory, — " All other (that mind not to receive the
said Holy Communion) shall depart out of the quire,
except the ministers and clerks." There is no doubt
that this order may be traced to the directions for the
dismissal of catechumens and penitents in the ancient
Church, and the importance that was attached to it by
spiritually-minded men, in the times preceding the
Reformation, may be illustrated by the comment of Dean
Colet upon the description of the service given by
Dionysius the (so-called) Areopagite. After mentioning
that the catechumens, energumens, and penitents, when
the performance of the sacred rites was at hand, were
driven out of the temple, he adds : —
" Therefore all the profane, imperfect, shortcoming, back
sliding, are kept away from the mysteries. . . . For the sacred
1 2 Tim. i. 18. See Additional Note B, " On Praters for the De
parted," at the end of this chapter. It should be noticed that the Com
memoration of the Departed was restored to this Prayer in 1662.

224 The English Order of Holy Communion.
things of God require no common light of faith. .... Thus,
then, there are left in the temple only the pure, the enlightened,
and the perfect, wholly without spot, viz., the most holy
bishop, the priests, deacons, ministers, and holy people." 1
In the Exhortations a practice has been adopted
which seems to have been customary in ancient times, in
England, on the rare occasions when the Communion
was administered. For an ancient form of Exhortation
in English has been discovered, containing many points
of resemblance with our present Exhortation.2 It has
been also shown in the previous chapter that in the
ancient Gallican Liturgy an admonition to the people,
containing the familiar mode of address, " Dearly beloved
Brethren," was the first of the seven regular forms of
prayer. So that our reformers had several examples to
guide them in this respect.3
1 Dean Colet, " On the Hierarchies of Dionysius," by J. H. Lupton,
page 88. See the Catalogue of Cranmer's Libraiy.
2 Blunt, " Annotated Prayer Book."
3 Objections are urged against the use of this exhortation upon two
grounds ; first, because " it is peculiarly out of place, the subject matter
being proper for the Sermon ; " and, secondly, because "it speaks of the Holy
Sacrament as if it were then present, whereas the consecration is yet to
follow."— J. D. Chambers, "Divine Worship in England in Thirteenth
Century," page 350. But a reference to the Mozarabic Liturgy above
referred to will show that the position of our Exhortation is not so indefen
sible as has been thus represented. And it will be found that in various
prayers preceding Consecration reference is frequently made to the pleading
of Christ, as if the Holy Sacr-unent were already present, e.g., " Famuli tui
indigni et exigui sacerdotes tr mendse majestati tuse spirituales victimas im-
molantes, offerimus tibi Deus nostiam immaculatam . . . hanc tibi summe
Pater offerimus pro sancta Ecclesia tua," &c. — Post nomina, in Nativitate
Domini Nostri. And in the Missa, or first prayer of the same service, these
words occur, " Panis vivus credentibus datus est ; hunc sumamus. Fons
perennis fidelibus ortus est ; animas impleamus." (Folio 39, 38.)

Kiss of Peace. 225

The Invitation, Confession, Absolution, and Comfort
able Words, which come next, are in some respects pecu
liar to our English Service. Forms of Confession are
universally met with in mediseval missals, but they are
differently expressed ; and whilst our own form is evi
dently based upon the Confession in Herman's Consulta
tion,1 its contents are a distinct feature of our own service.
The Absolution is almost entirely taken from the Sarum
form.2 The Comfortable Words are from Herman, but in
a different position. It seems not improbable that our
reformers may have regarded these forms as in some
degree taking the place of the ancient Kiss of Peace.
A reference to the Sarum Absolution will show that it
was followed by the kiss, which was peculiar to the
Sarum Use ; and a reference to the Mozarabic Service
will show that the kiss and its accompanying Collect held
the very same position that is now filled by our Confes
sion, Absolution, and Comfortable Words.3 The sense
of peace with God through perfect peace with a man's
self, as well as with his fellow man, was the true mean
ing of the ancient symbol of a kiss.4 The kissing of a
1 See above, page 191. 2 See above, page 92.
s See above, page 207.
1 The following explanation of the kiss is given for the instruction of the
laity, circa a.d. 1150 : —
" There when tho prest tho pax wilkis,
knele thou & praye then this ;
God's lamb, that best may,
do tho synne of this world away
of us haue merci & pite,
and graunt us pese & charite.
For in charyte are thre kyns loues (kinds of love.)
That to parfite pese nedlyng beboues.
Tho first loue is certenly

226 The English Order of- Holy Communion.
metal pax1 must have been felt to be but the shadow or
skeleton of the old reality ; and the humble confession,
the authoritative message of pardon, and the comforting
assurances of the Saviour's work of salvation, were pro
vided to bring home to men's souls the substance itself,
even the peace of God.2
Then follows the part of the service of which there are
the earliest and most widely-spread evidences, viz.,
Sursum Corda, "Lift up your hearts," &c, and the
Preface which introduces the Angels' Hymn of Praise,
" Holy, Holy, Holy." This portion of the service is the
to loue the Lord souerenly.
Tho secunde is a prive loue
by twix my soule & my body.
Tho thrid loue is with outen
to loue ilk neghtbur me abouten.''
" Lay Folks Mass Book," page 48.
1 See note 1, page 102.
2 The position of the Confession and Absolution has been described as
"a most unhappy misplacement."— " Divine Worship in ' England in
Thirteenth Century," page 352. But the prayers ad Paeem, which hold a
similar position in the Mozarabic Liturgy, show a singular resemblance in
spirit and idea to our English forms. For instance, " O Christ the Son of
God, who by Thy Cross didst make peace in heaven and earth, we pray
Thee make us rich in that peace . . . that Thou mayest always come to us,
and with the Father abide in us, and so make us Thine own that Thou |
mayest grant the grace of Thy Holy Spirit to dwell within us."— Ad Paeem,
Oratio for the Sunday before Ash Wednesday. " O Saviour of the world
. . . cleanse our heart from every charge, and all blindness of ignorance :
so that preparing in our hearts a cleansed abode for Thee, Thou mayest
grant us ... to retain in truth the love of our neighbour, by which we may
reach to Thee and know indeed Thy love."— Oratio, First Sunday in Lent..
" O God . . . hear our prayers, and disperse the storms of those passions by ¦
which we are tossed, and infuse the Peace of Thine own calm ; so that by
Thy merciful pity we may obtain that which we have lost by our excessive '
sins."— Oratio, Wednesday after Third Sunday in Lent. (Folio 87,
96, 122.) k *

Prayer of Humble Access. 227

same in effect in every known Liturgy, though the Pre
faces themselves are provided in endless variety, both in
the ancient Roman Sacramentaries and in the Gallican
and Mozarabic Missals.1
The " Prayer of Humble Access," with respect to its
position, is a peculiar feature of our English Service.2
1 The words of the " Sanctus" were changed in 1552 by the omission of
the words " Hosannah in the Highest, Blessed is He that cometh in the
name of the Lord ; " and by altering the last clause, " Glory to Thee, O
Lord, in the highest," to " Glory be to Thee, O Lord, most High." The
omission commends itself to our minds, in consideration of the fact that the
words of the " Sanctus" are addressed to the Blessed Trinity, whilst the
words omitted seem to be restricted to the praise of the Incarnate Son of
God. The alteration of the last words may be explained in the same way.
It is worthy of notice that at certain seasons the Mozarabic form ends,
" Agyos, Agyos, Agyos, Kyrie o Theos " (fol. 229) ; for the words may have
suggested the expression " Lord most High," which is not otherwise met
with. 2 Its position between the Preface and that to which the Preface leads —
the Prayer of Consecration — appears to break the continuity of the act, and
consequently the Prayer of Humble Access has been vehemently objected
to. But perhaps to members of the Eastern Churches, who are accustomed
to have the Prayer of Consecration immediately after the Preface, the early
part of the Boman Canon seems as great an intrusion and interruption to
the sense. No similar prayer is found in any existing Liturgy in this position ;
but probably this humble expression of unworthiness and anxiety for
worthy reception comes as a relief to the minds of a large proportion of
devout worshippers. The thoughts to which the Preface leads are too high
to be maintained. From joining with the angels we are driven to prostrate
ourselves beneath a sense of sin. It seems therefore most natural to regard
this prayer as a sort of parenthesis, to be said as it were " aside," as the
expression of individual unworthiness to join in the supreme act belonging to
theoffice of priesthood. And since all Christians are in a certain sense " priests
unto God," and are about to claim their share in the priestly act by the
" Amen " at the conclusion, the priest is directed to say these words, not
for himself alone, but " in the name ijf all them that shall receive tbe Com
munion." It was probably felt by our reformers that this prayer took the
place of the act of humiliation preceding the Orate in the Sarum Service,
beginning, " In the spirit of humility," &c, page 97.

228 The English Order of Holy Communion.
But similar prayers for a worthy approach to God's Holy
Table may be found in various Liturgies of East and
West, both before and after the Prayer of Consecration.
The prayer in the Clementine Liturgy immediately pre
ceding the words " Holy things to the Holy," is an
example ; and the words in corresponding prayers in
the Liturgy of S. Chrysostom, beginning " To Thee we
commit our whole life," and, " Attend, O Lord Jesus
Christ," are still better examples.1 Whilst the similar
prayer in the Liturgy of S. Basil seems even more
closely allied to it : " Cleanse Thou us from all pollution
of flesh and spirit, &c. . . . that in receiving our por
tion of Thy sacred mysteries, we may be united with the
Holy Body and Blood of Thy Christ; and by receiving
them worthily may have Christ dwelling in our hearts,
and be made the temple of Thy Holy Spirit." 2 Atten
tion has been already called to the use of a confession
here in ancient times, as mentioned by Dionysius the
(so-called) Areopagite.3 It is interesting to find a
paraphrase of the passage by Dean Colet, which seems to
prove that the spiritually minded, in the times preceding
the Reformation, felt the need of some such expression
of unworthiness in connection with the Prayer of Conse-
cration. He says : —
" When the Bishop with his priests has made mention of
what Jesus the Son of God did for us, he then proceeds to
complete what remains, with meet symbols appointed by God.
1 Pages 36, 59, 61.
2 Dr. C. A. Swainson, "The Greek Liturgies," p. 85. The prayers
named Post Pridie in the Mozarabic, and Post mysterium or Post secreta in
the Gallican Missals, are in many cases very similar.
3 See above page 187, and the Catalogue of Cranmer's Library.

Prayer of Consecration. 229
He makes heartfelt excuse for himself, and declares him
self unworthy to approach so great a mystery ; he prays
that he may worthily consecrate, may rightly distribute to
the Church standing by, and that the Church may duly
participate." *
The great Prayer of Consecration, which in the Roman
Liturgy was called " The Canon," had been endeared to
Christians of the West by the usage of at least a thousand
years. It must have needed no slight effort and courage
on the part of our reformers to give it up. But, as has
been already shown, the character of this ancient form of
prayer had been much altered by the insertion of "rubrics
and many new ceremonies, and when it is compared with
the Consecration Prayers of other Liturgies, it is seen to
be by no means free from blemishes.2 Composed by an
unknown scholastic, the Canon originally had no peculiar
sanction of authority in its favour.3 And our reformers,
having removed the intercessions for the Church to the
beginning of the service, did not hesitate to remodel the
actual Prayer of Consecration after the patterns of other
Liturgies. The result is, that we possess a Consecration
Prayer which in its general character resembles the ever-
varying forms of the Gallican and Spanish Services,
whilst in its fulness of statement with respect to the
work of Redemption and the institution of the memorial
1 Dean Colet, " On the Hierarchies of Dionysius," by J. H. Lupton,
page 93.
2 Page 98. See also Additional Note A, " On the Canon," at the end of
Chap. III.
3 S. Greg, the Great, Epist., lib. vii., ii., 64 : " It seemed to me extremely
inconvenient that we should say over the oblation a prayer which some
scholastic had composed, and that we should not say over His Body and
Blood that very traditional form which our Eedeemer composed."

230 The English Order of Holy Communion.
of the Sacrifice of the Cross, it follows the pattern of the
Consecration Prayers of the Eastern Liturgies.1
The rubrics appointing the manual acts to be per
formed in the course of the Prayer of Consecration were
1 The English Prayer of Consecration has been sometimes spoken of in a
contemptuous manner, upon the supposition that the form in the Boman
Canon is the only one that can be accepted as Catholic. For instance, it
has been recently described as containing " a recital of some truisms ending,
' Hear us, O merciful Father,' which is not found in any previous formulary
of any Christian Church in the world." — " Divine Worship in England in
Thirteenth Century," p. 373. Those who are acquainted with the ancient
Gallican Liturgy are aware that the Prayer of Consecration varied with
every service, and commonly contained some such " recital of truisms." The
character of these prayers may be learned from the following specimens
from the Mozarabic Missal : " Truly holy . . . Jesus Christ Thy Son :
who in place of the rejected idea of any impure libation, instituted the
simple rite of the New Covenant ; and taught His disciples through these
most sacred solemnities to make the pure vow of innocence, and offer to God
alone the sacrifice of praise." — Post Sanctus, 6th S. after the Octave of
Epiphany. " Truly holy and true Jesus, Son of God ; who ascended the
Cross that, through His death, Death might lose all its force ; who de
scended into hell that . . . He might burst the bars of its gates by His own
powerful hand, &c." — Post Sanctus, Saturday before Easter. "Truly
holy and blessed art Thou, O God, Father Almighty ; who didst cause our
Lord Jesus Christ, Thy Son ... to undergo death, that He might loose the
chains of our sins, and triumphing over hell, might return free to Thy
throne."— Post Sanctus, Monday after Easter. (Folio 79, 192, 200.)
Similarly the words, " In the same night that He was betrayed," have :
been objected to as " a novel recital for the first time introduced into the
Canon, instead of ' Who the day before, &c.,' the original form." — J. D,
Chambers, " Divine Worship in England in Thirteenth Century," p. 373.
It is curious to find that the Mozarabes, or Spanish Christians under do
minion of the Moors, introduced the same change into the Mozarabic Liturgy,
At what time the change was made is not known. It seems to be evident
that the words originally used were, " Who the day before," &c, since the
following prayer is named Post Pridie. But when the Mozarabic Missal was
printed in 1500, the words were found to be, " In the same night that He was
betrayed." It is singular also that the author abc+e quoted should not be
aware that the Churches of the East have universally used the same formula:

Manual Acts of Consecration. 231
re-added at the last revision of the Prayer Book in 1662.
This is a singularly clear proof that the absence of
rubrical directions is no sure sign of the absence of cere
monial. For it is difficult to believe that the consecra
tion was performed for more than a hundred years without
any breaking of the Bread. In the First Prayer Book
of 1549 the following rubrics were inserted in the Prayer
of Consecration : " Here the Priest must take the Bread
into his hands;" "Here the Priest shall take the Cup
into his hands." But no directions were given for the
breaking of the Bread. It may be supposed that this
would be naturally observed by those who had been
accustomed to the elaborate ritual of former times, the
many crosses over the elements, and the fraction and
commingling which were practised under the Sarum
rite. But these rubrics were omitted in 1552, and the
clergy were left to follow such ceremonial as their own
unaided judgment prescribed. Probably the matter is of
less importance than it appears at first sight to be. For,
whilst the earliest name of the service — -the Breaking of
Bread — proves that the fraction as a ceremonial act,
and not observed for the mere purpose of distribution,
was handed down from the beginning, history proves
that such ceremonial acts of consecration have varied
very much in different churches and at different times.1
" In the same night that He was betrayed," &c. — Apost. Constit., lib. viii.,
cap. xii. ; Dr. C. A. Swainson, " The Greek Liturgies," Liturgy of S. Mark,
p. 50, S. Basil, p. 81, S. Chrysostom, p. 91, S. James, p. 272. See Com
parative Table of Liturgies, facing the title-page.
1 Objections have been raised to the order in which the manual acts are
here prescribed, on the ground that " it is certain that according to the
account of the original institution, as interpreted by the universal practice
of the whole Western and Eastern Churches, this is not the proper time for

232 The English Order of Holy Communion.
The omission of the Lord's Prayer after the Prayer of
Consecration is unlike all other changes in our service,
for no reason for it has been discovered, and it is opposed
to the universal practice of all branches of the Church of
this fraction, which is a principal and integral part of the whole rite, and if
wrongly performed may vitiate the whole." — " Divine Worship in England
in Thirteenth Century," p. 374. It is not known when the practice of the
solemn fraction after Consecration, which is here referred to, first arose. It
is not found in the most ancient forms either of East or West. For instance,
there is no mention of this rite in the so-called Liturgy of Clement,
Apostolical Constitutions, lib. viii., cap. xii. ; nor in the Catechetical
Lectures of Cyril, in which a corresponding Liturgy is expounded. Neither
is it found in the Sacramentary of Gregory. But Martene mentions it
Amongst the additions which were made at different times to the Canon.—
Martene, de Antiq. Eccles. Bit., lib. i., cap. iv., art. 9. It does not seem to
have been introduced at the beginning of the ninth century, since nothing is
said about it in the exposition of the Boman Mass, supposed to belong to
circa a.d. 800. — Ibid., art. 11. Directions are given about dividing the
bread, after the giving of peace, in the first Ordo Bomanus (Muratori, vol. ii.,
p. 984), but no devotions accompany it, and it seems to be connected with
tbe practical purpose of distribution. In this as in every other ritual act
much diversity of practice isfbund tohave existed in different times and coun
tries. In the Ambrosian Liturgy of Milan, which probably preserves in
many respects the customs of the days of S. Ambrose himself, circa a.d.
374, the fraction is made immediately after the Prayer of Consecration,
with the words " Corpus tuum frangitur Christe." And the same practice
is found to have been followed in the ancient Celtic Church. — Stowe Missal,
in F. E. Warren's " Liturgy and Bitual of Celtic Church. '' But in later
times it became a serious offence if the priest, in forgetfulness, broke the
bread before the Lord's Prayer. — Martene, de Antiq. Monach. Bit., lib. ii.,
cap. vii., 23, extract from MS. of the monastery of Corbey. In mediaeval
times, as shown in the Sarum Missal, the fraction was performed after the
Lord's Prayer and before the Peace (page 101) ; and the same is continued
in the modern Eoman use.
The rite was practised in very early times in the Gallican Church, for it
is mentioned as an important part of the ritual in the exposition of the
ancient Gallican Liturgy, supposed to have been composed by Germanus,
Bishop fif Paris, circa a.d. 555 ; and a prayer is found in Missale Gothicum,
headed Coll. ad Panis Fractionem. — Martene, de Antiq. Eccles. Bit., lib. i.,

Lord's Prayer. 233

Christ. Yet since our reformers, who had been accus
tomed to its use here all their lives, were led by the pro
vidence of God to remove it to its position after the Com
munion, there was doubtless some good and sufficient
reason, unknown in these days, for its removal.1 There
are, moreover, certain notices in ancient works which
prove that it was not always used in this position. ~No
mention of it occurs in the description of " The Commu
nion," by Dionysius the (so-called) Areopagite.2 The
Clementine Liturgy affords another example of its omis
sion ; but that it was unusual to omit it, even so early as
the fourth century, is proved by Cyril's lecture upon the
Liturgy in use at Jerusalem, a.d. 347 .3 S. Augustine
also shows that in his days, circa a.d. 400, there were
some who did not use it in this position, by remarking
that " nearly every church concludes the whole act of
praying with the Lord's Prayer." "* And a passage in a
letter of Pope Gregory the Great throws much doubt upon
the Roman practice, circa a.d. 590, for he upholds his
introduction of the Lord's Prayer " immediately after the
cap. iv., art. xii., ordo 1 ; Muratori, vol. ii., p. 594. In the Liturgy of S.
Chrysostom the fraction is now observed with much ceremony, and is
followed by another rite, of adding warm water to the cup (page 61).
' In Cranmer's MS. Collections, vol. ii., p. 175, a quotation from Gregory
is given, referring to the use of the Lord's Prayer in the Consecration,
which shows that it was designedly omitted. See above, page 77.
2 Page 186. 3 Page 36, note 1.
4 S. Augustine, Epist. 59, ad Paulinum. Discussing the meaning of the
words used with respect to prayer in 1 Tim. ii. 1, he says : " Eligo in his
verbis hoc intelligere . . . ut precationes accipiamus dictas, quas facimus in
celebratione Sacramentorum, antequam illud quod est in Domini mensa
incipiat benedici ; orationes cum benedicitur et sanctificatur et ad distri-
buendum comminuitur, quam totam petitionem fere omnis ecclesia Domi
nica oratione concludit."

234 The English Order of Holy Communion.
Canon," by the singularly weak argument that it was the
custom of the Apostles to consecrate by the use of this
prayer alone ; and this is understood by some to imply
that he was the first to introduce it into the service, and
by others that he only altered its position.1
The use of the Lord's Prayer here was regarded with
such reverence that it was introduced in all Liturgies by
a special form, which called attention to its supreme so
lemnity. In the Roman Liturgy this form was invariable :
" Admonished by saving precepts and following the
pattern of the divine institution, we are bold to say,
Our Father, &c." In the Eastern Liturgies a similar
form is used, varying in length, but always containing
such words as these : " Make us worthy, 0 Master, with
boldness and without condemnation to venture to call
upon Thee, the Heavenly God, the Father, and to say,
Our Father, &c." 2 But in the Gallican Missals this
preface varied daily ; the following is for the Festival of
the Epiphany, "Not presuming upon our own merits,
but obeying the command of our Lord Jesus Christ, Thy
1 Gregory the Great, Epist., lib. vii., ii., 64, to John, Bishop of Syracuse,
in answer to various questions about certain changes in the Boman Liturgy
and variations between different Liturgies, amongst which was the question,
Why the Lord's Prayer was said "immediately after the Canon," moxpost
canonem : " Orationem vero Dominicam idcirco mox post precem dicimus
quia mos Apostolorum fuit, ut ad ipsam solummodo orationem hostiam
consecrarent. Et valde mihi inconveniens visum est ut precem quam
scholasticus composuerat supra oblationem diceremus, et ipsam traditionem'
quam redemptor noster composuit supra ejus corpus et sanguinem non
diceremus. Sed et Dominica oratio apud Grsecos ab omni populo dicitur,
apud nos vero a solo sacerdote. "
It should be noticed that the author of " Gemma AnimEe," quoted above,
p. 7 7 , note 1 , assumes that Gregory did not merely change the position of the
Lord's Prayer, but introduced its use here.
2 Page 60.

Lord's Prayer. 235

Son, whom Thou hast sent. We are unworthy indeed
of the name of sons; yet we are bidden to say, Our
Father, &c." : Special prominence also was given in
most Churches to the part taken by the people. In the
Eastern Church, and in the Gallican, the whole congre
gation joined in saying it. And in the Spanish Church
a peculiar custom was adopted under the Mozarabic rite,
for the people responded to every petition " Amen," ex
cept after the petition for daily bread, when the response
was made, " For Thou art God." But in the Roman
Liturgy the people responded only at the last petition,
" But deliver us from evil." 2
But notwithstanding this marked use of the Lord's
Prayer in other Liturgies, our reformers were led to omit
it from the conclusion of the Prayer of Consecration, and
to place it after the Communion ; probably with the in
tention of its being used for the purpose of summing up
the private devotions of the worshippers, and in this
sense carrying out the idea referred to by S. Augustine,
of concluding the whole act of praying.3
1 Missale Gothicum. Missa in diem Sanctum Epiphanies ; " Non nostro
pnesumentes, Domine, merito, sed Domini nostri Jesu Christi filii tui, quem
ut nos a tenebris et umbra mortis liberaret misisti, obedientes imperio.
Indigni quidem sumus nomine filiorum ; sed jubemur dicere, Pater noster."
— Muratori, vol. ii., p. 544.
2 For the Eastern method, see p. 60, and also the quotation, note 1, p. 234,
where both the Greek and the Boman custom are mentioned by Gregory.
The ancient Gallican method is proved by a story told by Gregory, Bishop
of Tours, a.d, 573-594, of a dumb woman who recovered her speech : " It
came to pass that whilst the Lord's Prayer was being said, with open
mouth she began to repeat with the rest the holy prayer."— Gregor., de
Mirac. S. Martini, lib. ii., 30, quoted in Mabillon, de Liturgia Gallicana,
cap. v. For the Mozarabic method, see note above, p. 211.
3 Note 4, p. 233.

236 The English Order of Holy Communion.
It has been shown before that an exaggerated impor-;
tance is sometimes attached in the present day to various
parts of the act of Eucharistic celebration. And this
may be especially noticed in the discussions which have
been raised at different times upon the absence of any
direct invocation of the Holy Spirit in the English Service.
So essential has this form of petition appeared to some
that the remark of Bishop Seabury, the first American
bishop, has been quoted without any expression of dis-.
approval : " To confess the truth, I hardly consider the
form to be used (viz. the English Prayer of Consecra
tion) as strictly amounting to a consecration." And that
this view is maintained in the present day may be proved
by the words of his successor, the present Bishop of Con
necticut, who says that in giving the primitive form of
consecration, " Scotland gave us a greater boon than
when she gave us the Episcopate." 1 Yet when the sub
ject is investigated by a comparison of different Liturgies,,
the English Church is found to stand by no means alone
in this particular. It is well known that there is no
direct invocation in the Roman Canon; and when it is
remembered that the changes which took place in me
dieval times were in the shape of additions, not of omis
sions, the importance of this example is seen to be very
great ; for it carries us back to the practice of the latter ;
part of the sixth century for certain, and in all reasonable '£
probability to that of the first days of the Roman Church.
We find similar testimony in the practice of the Gallican
Church preceding the ninth century. In the " Missale
Gothicum," which represents the form of Gallican Service
1 " The Annotated Scottish Communion Service," by Dr. John DowdenyS
pp. 115, 117 ; but see also p. 207.

Invocation of the Holy Spirit. 237
previous to the introduction of the Roman Canon, a prayer
named Post mysterium follows the words of institution.
Herein the universal occurrence of the invocation would
naturally be looked for, if the practice was regarded as
being of supreme importance. Yet what do we find ?
A direct invocation is rarely met with ; and, as a general
rule, no mention of the Holy Spirit occurs even indirectly.1
But it may be said that the practice of the Spanish Church
of the seventh century testifies clearly to the importance
of the invocation, since Isidore describes the sixth prayer
of the Liturgy as " The Confirmation of the Sacrament ;
in order that the oblation which is offered to God should
be sanctified by the Holy Spirit and confirmed (as the
oblation) of the Body and Blood of Christ." 4 Yet when
we turn to the Mozarabic Missal we find that its testimony
is not so clear as might be expected. The prayer Post
Pridie is most frequently a prayer that the Lord will
sanctify or bless the offering ; direct invocation of the
Holy Spirit is only occasionally met with, and very often
no mention at all of the Holy Spirit's work is made.3 We
are thus led to conclude that, whilst we may regret the
omission of the Invocation of 1 549, we may suppose that
in all Liturgies much which is not actually expressed may
be understood to be implied.
We come now to the main point which has made the
' Miss. Goth., in Muratori, Liturg. Bom. vetus, vol. ii. The invocation
occurs pp. 534, 548, 565, 651 ; it is wanting, pp. 518, 522, 526, 647, 649,
«52, 656. This prayer is sometimes named Post Secreta.
2 Isidore, de Officiis Eccles., lib. i., cap. 15. See above, page 199, note 2.
9 Mozarabic Missal. The ordinary prayer for the Lord's blessing occurs
folios 5, 9, 12, 16, &c. ; direct invocation, or prayer that the Holy Spirit
may be sent, folios 69, 79, 97, 112, 114, 120, &c. ; no reference to the Holy
Spirit's work, folios 50, 57, 63, 88, 92, 103, 108, &c.

238 The English Order of Holy Communion.
English Service distinct from all the services which have
been handed down from mediaeval times, viz., the im
portance attached to the act of communicating. A refe
rence to the specimens of early services, both of the
Eastern and Western Churches, which have been given
in former chapters, will show that in introducing the
Communion of the people, our reformers were returning
to what was originally the universal practice of the Church.1
But so little attention was paid to this in the Mediaeval
Church, that no rubrical directions for the general Com
munion of the people are given in the Sarum Missals.
The only reference which remained at the time of the
Reformation is found at the end of the Missal in a ser
vice for those undertaking a journey, in which it is
directed that certain prayers should be added after the
usual service, and that the persons should then commu
nicate and depart.2
It is quite possible to trace out how this neglect of
Communion arose. It has been already shown that in
the early Liturgies directions were given for the Com
munion of the people. Thus, in the Clementine Liturgy?
the words of administration are mentioned, and Psalm'
xxxiv. is appointed to be sung whilst all are re
ceiving ; and in the Lecture of Cyril upon the Liturgy, :
minute instructions are added to teach the people how
they should reverently receive both the Bread and the
Cup.3 In the early Roman Liturgy the rubric arranges.
1 Pp. 24, 27, 37, 62, 79, 186, 213.
2 Missa pro iter agentibus. After the mass the priest is directed to add
certain prayers, after which this rubric follows : " Deinde communicentmyl
et ita recedant in nomine Domini."
.37.

Communion of the People. 239
for the Communion of the people in order, and the
practice is confirmed by much later testimony in the
rubrical directions of various editions of the Ordo Roma-
nus.1 Similarly, in the ancient Gallican Church mention
is made of the people coming up to the altar to commu
nicate.2 In accordance with this universal practice of
regular communion in the ancient Church, the prayers
which were appointed to be used after the Consecration
commonly referred to the reception of the Holy Com
munion by the worshippers. In the ancient Sacramen
taries there are many such post- Communion prayers.3
And the same or similar prayers were handed on in the
missals of the Western Church throughout the Middle
Ages.4 Such prayers also occur continually in the Gal-
1 Page 79, note 1.
2 Mabillon refers to a story related by Gregory of Tours, of a paralytic
girl suddenly healed, who " by the mercy of the Lord went up to the altar
to communicate by her own unaided steps." The Second Council of Tours,
a.d. 567, Canon 4, directs that " the sanctuary should be open for prayer
and for communicating both to lay men and women according to custom."
But the custom was different in Spain; the Fourth Council of Toledo, a.d. 633,
Canon 18, directs " that the priests and levites (deacons) should communicate
before the altar, the other orders in the choir, and the people outside the
choir." — Mabillon, de Liturgia Gallic, cap v. ; Labbe, Concilia, tom. vii.,
p. 1711.
8 In the Sacramentary of Leo : " Ab omni nos Domine, quassumus vetustate
purgatos Sacramenti veneranda perceptio in novam conferat creaturam ;
Per, &c." " Supplices te rogamus Domine Deus noster, ut qui percepimus
coelestis mensae substantiam, ad vitam pertingamas Eeternam ; Per, &c." And
the same and similar prayers are continued in the Sacramentaries of Gelasius
and Gregory.— Muratori, vol. i., pp. 297, 357, &c.
4 Thus in the Sarum Missal, " Grant, we beseech Thee, 0 Lord, that by
this Sacrament, which we have received, our devout affections may thither
ascend, where our Lord is with Thee ; Through, ha."— Post communio,
Vigil of Ascension. See also 6 Sunday after Trinity, 10 Sunday after
Trinity, 12 Sunday after Trinity, &c.

240 The English Order of Holy Communion.
lican Missals, and psalms were sung whilst the people
communicated.1 But the people were not always earnest
in their desire for communion. Even as early as the
sixth century, Caesarius, Bishop of Aries, a.d. 502-542,
complains in one of his Homilies : " When the greatest
part of the people, yea, what is worse, almost all go out
of church after the Lessons have been read, to whom is
the priest to say, Sursum Corda ? Can they respond,
when in body as well as in heart they are departing
hither and thither through the streets ? " 2
In the course of the Middle Ages the custom of com
municating the people with the Bread which had been
first dipped into the Chalice came into use. It began
no doubt from reasons of convenience or necessity in the
communion of the sick, and was sometimes condemned,
and at other times decreed. But in the twelfth century
it became general, and was upheld as avoiding the danger
of spilling the consecrated wine, and of irreverence in
reception.3 But many years before this the ancient
1 Missale Gothicum : " Accepto coelesti corporis Sacramento, et salutis
seternse calice recreati, Deo Patri Omnipotenti gratias agamus, laudesque
dicamus : Per, &c." — Muratori, vol. ii., page 649. Mabillon, de Liturgia
Gallicana, cap. v., quotes " Psallendo omnes eommunicare," from the Rule
of Aurelian, Bishop of Aries.
2 Caesarius Arelatensis, Hom. xii. ; Menard, notes to Sacram. S. Gregorii,
under the words " Sursum Corda."
3 In the very ancient service edited by Matthias Flaccus Illyricus instruc
tions are given for Communion, as follow : " Deinde presbgteris et diacorm
corpus in manus accipientibus et communicantibus, dicitur singulis. Pax
tecum. Bespons. Et cum spiritu tuo. Alia. Verbum caro factum est et
habitavit in nobis. Calicem vero cum sacrosancta commixticne dando u/m-
cuique dicat, Hsec sacrosancta commixtio Corporis et Sanguinis D. N. J. C.
prosit tibi ad vitam seternam. Popido quidem communicando dicat : Corpus
¦et Sanguis D. N. J. C. prosit tibi in remissionem omnium peccatorum, et ad
vitam Eeternam. Amen." In the MS. Pontifical of Prudentius, Bishop of

Communion of the People. 241
practice of regular communion had fallen into disuse,
notwithstanding various attempts to introduce a better
state of things. The people would not communicate,
and the priest was left to receive alone. Councils had
decreed that all laymen should receive three times a year
Troye, a.d. 860, after instructions for the communion of the priest :
" Quando datur hostia sacra populo Christiano : Corpus Domini nostri J. C.
maneat ad salutem et conservet animam tuam in vitam seternam. Amen.
Adsomguinem Domini : Sanguis Domini nostri Jesu Christi sanctificet corpus
et animam tuam in vitam seternam. Ad utrumque : Perceptio corporis et
sanguinis Domini nostri J. C. prosit animse tuse in vitam Eeternam. Amen.
Item alia: Corpus Domini nostri J. C. quo pasti sumus, et sanguis ejus
quo potati sumus, adhsereat in visceribus nostris, et non nobis veniat
ad judicium, neque ad condemnationem, sed proficiat nobis ad salutem, et
ad remedium vitse seternse. Amen."
These extracts show that up to the middle of the ninth century the Com
munion of the people continued to be the regular practice, and that the
Sacrament was administered in one of two ways, either in both kinds
separately, or both together.
In a MS. Pontifical of Salzburg, about a.d. 1100, after the communion of
the priest, this rubric occurs : " Deinde cum ceeperit communicare clerum sive
populum dicat singulis : Perceptio Corporis Domini nostri sit tibi vita, et
salus, et redemtio omnium tuorum peccatorum." No other directions are
given. From which it appears that Communion in the one kind only was
becoming the custom at the end of the eleventh century.
In a MS. Missal according to the use of the Church of Evreux, about
a.d. 1400, full directions are given for tbe communion of the priest : " Hie
secommunicet dicendo : Corpus Domini nostri Jesu Christi custodiat corpus
meum et animam meam in vitam seternam. Amen. Ad sanguinem:
Corpus et Sanguis Domini nostri Jesu Christi non sint mihi ad judicium, sed
ad remedium animae mese in vitam seternam. Amen." But there are no
1 1, instructions for the communion of the people ; but instead : " Postea signet
populum de Calice dicendo : Benedicat vos divina Majestas et una Deitas,
' ; Pater et Filius et Spiritus Sanctus. Amen." From which it appears that
by the end of the fourteenth century the Benediction with the sign of the
Cross by means of the empty chalice had taken the place, in an ordinary
way, of the Communion of the people.— Martene, de Eccles. Bitibus, lib. i.,
cap. iv., art. xii., ordo 4, 6, 13, 28.
Similarly, in the Sarum Missal elaborate rubrics direct the priest in his
E

242 The English Order of Holy Communion.
at least, but the decrees were neglected, and once a year
was then accepted as the rule. Thus private Masses
became general, and the ancient prayers which continued
in use became " a mass of absurdities, whilst they prayed
and gave thanks to God for the whole congregation as
communicants, when there was not so much as one com
municant, properly speaking, among them." 1
The rubrics and words of administration in our Eng
lish Service brought in the attempt to restore the ancient
custom, not only of the Communion of the people, but
also of receiving in both kinds.2 The steady growth
which is now going on in the number of intelligent com
municants in the Church of England is a sign that the
attempt made by our reformers is being at length carried
out successfully, through the revival of the ancient prin
ciples of Church teaching, and it may be accepted as a
true cause of thankfulness on the part of the faithful.
own communion, and in the manner of making the ablutions ; but no
instruction is given for the Communion of the people.
See authorities mentioned in Martene, de Eccles. Bit., lib. i., cap. iv., art. x.
Examples of the mediaeval words of administration to tbe sick are found
in fragments of Celtic Missals, edited by Eev. F. E. Warren in " Liturgy
and Bitual of Celtic Church " : — " Corpus cum sanguine Domini nostri Jesu
Christi sanitas sit tibi in vitam perpetuam et salutem." (Book of Deer.)
In a more ancient fragment called the Book of Dimna the words are
" Corpus et sanguis Domini nostri Jesu Christi filii Dei vivi conservat
animam tuam in vitam perpetuam."
1 Bingham, Antiq., book xv., chap, ix., 5, 6.
2 The form of words for the administration consists of two parts. The
first part is in accordance with the words used in the ancient Gallican
Church. They are found in the Mozarabic Missal : " Corpus et sanguis
Domini nostri J. C. custodiat corpus et animam meam in vitam Eeternam,"
fol. 7. The same words were used also, as stated in note on page 241, in the
Church of Evreux in Normandy. The second part was added to the first
in the revision of the Prayer Book, a.d. 1559, having been the form alone ap
pointed in the second Prayer Book of 1552.

Lord's Prayer after Communion. 243
The rubric which prescribes how the priest shall con
secrate more bread and wine was added in 1662.
Similar directions with respect to the cup had been
given in " The Order of Communion," 1548, but these
were omitted in the First Prayer Book, 1549. In the
mediaeval missals no such directions are found, because
in the general absence of communicants they could not
be wanted. But it is interesting to discover that the
instructions now given are in accordance with the ancient
rules which were laid down for the guidance of the priest
in cases of accident.1
The use of the Lord's Prayer as the commencement
of the post-Communion prayers and thanksgivings is a
peculiar feature of our service. But, as Wheatley says,
" It cannot be anywhere used more properly ; for having
now received Christ in our hearts, it is fit that the first
words we speak should be His." Knowing that " to as
many as receive Christ, He gives power to become the
sons of God," we may well call upon God, saying, " Our
Father." 1 See above, page 158. These instructions have been sometimes objected
to without much reason. For amongst the Cautelce to be observed respect
ing the Consecration of the Eucharist according to the Sarum Use, we find
the following : — " Si sacerdos in actu consecrationis deficiat, verbis aliquibus
jam in parte prolatis, sed in toto non completis, secundum Innocentium,
alius sacerdos debet incipere ab illo loco, Qui pridie."
" Si tamen sacerdos deficiat, consecrato corpore sed non sanguine ; alius
sacerdos compleat consecrationem sanguinis, incipiens ab illo loco, Simili
modo." Similarly, if after the consecration of the Blood he should find that
there was no wine, but only water in the chalice, or if poison should be found
therein, he is to prepare the chalice over again and resume the Consecra
tion at the words, " Simili modo." — Sarum Missal.
The English rubric is thus shown to be founded upon the rule ascribed
to Pope Innocent, a.d. 402-417.

244 The English Order of Holy Communion.
Two forms of post- Communion prayer follow. The
first revives the ancient sacrificial view of the Eucharist.
Its words are founded upon expressions which, in the
course of the Middle Ages, had lost their original signifi
cation.1 But now in its English form, " Sacrifice of Praise
and Thanksgiving," the ancient expression sacrificium
laudis has regained its ancient meaning. And the
sacrifice which we offer is described as being that which
the early Church delighted to offer, a sacrifice of many
kinds.2 It is, first and chiefly, our Eucharist : our
Thanksgiving for the Redemption of mankind through
the Sacrifice of the death of Christ. It is also our sin-
offering, the pleading of the merits of that death, in
1 See tbe prayer which follows the " Orate," in the Sarum Missal, p. 97;
and Note A., On the Canon, following Chapter III.
2 Hence we find that words in the plural number are continually used in
phrases which cannot be restricted to references to the Elements of Bread
and Wine. For instance : —
In the Sacramentary of Leo : " Lord, we beseech Thee mercifully sanctify
these gifts (dona), and receiving tbe offering of our spiritual sacrifice (hostin
spiritalis) make us ourselves an offering for ever unto Thee (nos met ipsos tibi
perfice munus eeternum)." " It is very meet . . . wherefore rejoicing before
Thine Altar, 0 Lord of Hosts, we offer sacrifices of praise unto Thee
(hostias tibi laudis)."
" Beceive, 0 Lord, we beseech Thee, the sacrifices of our humble service
(hostias nostris devotionis)."
In the Sacramentary of Gelasius : " We bring Thee, Lord, sacrifices
(hostias deferimus pro) for tbe manifestation of the Birth of Thy Son."
In the Missale Gothicum : " We beseech Thee, U Lord, mercifully look
upon the sacrifices before Thee (sacrificiis prasentibus), in which not gold,
incense, and myrrh are brought, but that which is declared by such gifts' is
offered, slain, and taken." — Post mysterium, i.e., prayer after consecration.
" Come into our souls, Almighty Everlasting God, and enter the temples
which that Corner-Stone hath founded ; and through Him may we be able
to offer unto Thee the sacrifices prepared for Thy Majesty (majestati hostias
preeparatas)."— Muratori, vol. i., pp. 318, 352, 502 ; vol. ii., pp. 544, 648.

Gloria in Excelsis. 245
order that " through faith in His Blood we may obtain
all the benefits of His Passion." And with these Sacri
fices of Thanksgiving and Pleading, " we offer ourselves,
our souls and bodies, to be a lively sacrifice unto God."
The alternative form of post- Communion Thanks
giving follows the old Sarum rite, which differed here
from the Roman Liturgy in providing a form of thanks
giving for the blessings of Communion, in accordance
with the more ancient Eastern pattern. It should be
noticed that these two prayers together take the place of
the old post-Communion Collect and the Thanksgiving,
to which the English Church had been accustomed under
the Sarum Use.
The position of " Gloria in Excelsis " is another pecu
liar feature of our English Service. It is evident that
our reformers felt that thanksgiving naturally ends in
praise, and that, therefore, it was more fitting for this
ancient hymn to come at the end than in its old position
at the beginning of the service. It has been already
shown that the Western Church had lost to a great ex
tent the idea of thanksgiving in connection with this
service, and therefore it is not to be wondered at that no
such act of praise is to be found in mediaeval missals.1
But it is quite in accordance with the devotions with
which the Eastern Liturgies end, and with descriptions
of the ancient Gallican Liturgy also.2 A comparison of
#
1 Pp. 91 note 2, 109, 110.
8 The use of Gloria in Excelsis here, instead of at the beginning of the
service, has been objected to upon various grounds. " It is here very inop
portune ; acts of worship and petitions for mercy ought to precede rather
than follow after partaking of a Divine privilege ; " " at variance with all
ancient authority and principle ; " " its continual iteration every day without
variation only adds to the already too chilling monotony and unsuggestive

246 The English Order of Holy Communion.

our present form of " Gloria in Excelsis" with the ancient
copies of it leads to the conclusion that " Agnus Dei,"
which used to be sung before or during the Communion,
has been incorporated with it.
bareness of the Anglican Offices." — " Divine Worship in England in
Thirteenth Century," page 413. Yet with the exception of the Boman
Liturgy something corresponding to this hymn is found in most Liturgies.
In the East this may be traced from the beginning, for in " The Doctrine of
the Twelve Apostles," the Thanksgiving after Communion ends with these
words, " Let grace come and this world pass away. Hosanna to the Sonof
David," page 24. In the Liturgy of S. Chrysostom the post-Communion acts
of worship include various prayers and praises ; see above, page 62.
Similarly, in the Gallican Church the ancient Liturgy ended with a hymn
of praise to the Trinity. It was called Trecanum. No example has been
found of it, but it is mentioned at the end of the ancient exposition of the
Gallican Service attributed to Germanus, Bishop of Paris, circa a.d. 555,
as follows : " Then the Trecanum, which will be sung, is a sign of the
Catholic Faith about the belief in the Trinity." — Martene, lib. i., cap. iv.,
art xii., ordo 1 . It is interesting to find that when the Boman Canon was intro
duced into the Gallican Liturgy, Gloria in Excelsis was also brought into
use ; but it occurs at the end of the Canon, headed " Gloria ad Missam
decantanda," and it is followed by various prayers which carry on its peti
tions. — Sacrament. Gallicanum, Muratori, vol. ii., p. 780. Whether it
may be concluded from this that it was so used at the end of the service is
uncertain, but other post-Communion Prayers in Gallican Missals show that
such a mingling of praise and prayer seemed to the ancient Gallican Church
to be an appropriate ending of the service, as the following instance proves :
" Filled with heavenly Food, .... Dearly beloved Brethren, let us give
praise and thanks unceasingly to the Lord our God ; beseeching that we
who have spiritually received the Body of our Lord Jesus Christ, being
freed from carnal vices, may be made spiritual, through our Lord."— Post .
Communionem, in die Nativitatis Damini,Miss&\e Gothicum, Muratori, vol. ii.,
page 523. And in the Mozarabic Missal such mingling of exultation and
petition is appointed for the conclusion of the service at various seasons ; as
for instance, " Having fulfilled our bounden duty and service in this sacred
solemnity, we give Thee, O Lord, thanks and praise, through the aid of
Thy merciful gift ; beseeching Thee, 0 God, that Thou wilt wash us from
our sins and make us to exult always in Thy praises. Amen. Through ,
Thy mercy, O our God, who art blessed and livest and reignest for ever and

Concluding Benediction. 247
" 0 Lamb of God, that takest away the sins of the
world, have mercy upon us.
" 0 Lamb of God, that takest away the sina of the
world, have mercy upon us.
" 0 Lamb of God, that takest away the sins of the
world, grant us Thy peace."
In the First Prayer Book of 1549, when these words
were appointed to be sung during the Communion,
" Gloria in Excelsis " was recited without the repetition,
" Thou that takest away, &c." But in the Second Prayer
Book of 1552, "Agnus Dei" was omitted, and "Gloria
in Excelsis" was brought here from the beginning of
the service with the repetitions to which we are accus
tomed.1 The service ends with a benediction in place of the
ancient form of bare dismissal. Such an ending is found
in the Clementine Liturgy, which probably carries us
back to the beginning of the fourth century.2 Bene
dictions seem to have been once used in the Roman Liturgy,
instead of the mere giving of peace, before the Commu
nion.3 And these benedictions were a marked feature of
ever. Amen. The Lord be with you, &c. Let us exult and rejoice to-day ,
&e. It is time to exult and rejoice, &c." — In die Besurr. Domini, folio 198.
See also the instance of a similar form in the service given in the last
chapter, page 214.
1 The above suggestion is rejected as improbable by Professor Dowden,
who says, " Clumsy as no doubt the revision sometimes was, this mode of
treatment seems incredible.'' — " Scottish Communion Office," p. 230. But
when it is remembered that our reformers were accustomed to the insertions
in honour of the Virgin Mary, which are described page 94, the improba
bility is much lessened, especially if the natural fitness and the rhythmical
beauty of the threefold repetition are considered.

Pages 77, 78.

248 The English Order of Holy Communion.
the ancient Gallican and Anglo-Saxon as well as of the
Mozarabic Services.1 The fixed ending of the Roman
benedictions had been, " The blessing of God the Father,
and of the Son, and of the Holy Ghost, and the peace of
the Lord be always with you." TJpon this it is evident
our own very beautiful blessing has been founded, ampli
fied by the reminder of S. Paul, " that it passes all
understanding." 2
1 Pages 86 (note 2), 87, 212.
2 Phil. iv. 7.

Fold out

The Order of Cornmi.

Come, Holy Ghost. Collect f<
Our Father. Ave Maria.

Introit. Confession. Absolui
iii. Kyrie. iii. Christe.
Gloria in Excelsis.
Collect. Epistle. Gospel
Nicene Creed. [Sermon]

The Offertory.
Suscipe Sancta Trinitas.
Orate and Answer.
Secretum, varying daily.

SERVICES.

The Second Prayer Hook, 1552.

ity.

11 merits and Responses.

eet for King. Epistle. Gospel.
1. Sermon or Homily.

ircb. Militant.
blations." "We also bless Thy."]

The Lord be with yon.
And -with thy spirit.

Sursum Corda.
Preface (nine proper), ending

la.
proper), ending with Sanctus.

Eoman CANON, with Sarnm
Prayer for Peai-e of Church.
Sacrifice of Praise for Redempt
Commemoration of departed Sa
Oblation of whole Family of Go
Words of Institution : " Da
Offering in Remembrance of
Prayer that it be accepted as a.
Prayer that these be carried to
Prayer for Faithful departed an
Ascription to Trinity.
lord's Prayer, with unvarying 1

^nble Access.
Prayer of Consecration,
lining Commemoration of Sacrifice
of'Death of Christ ; and
Words of Institution :
e same night that He wa9 betrayed.'
"o Mannal Acts mentioned.)
[Added again 1662.]

A1N,

The Peace of the Lord. Comm
English Exhortation.
Invitation. Confession. Absolu
Prayer of Humble Access.
Communion. (?) Agnus Dei.

(?) Thanksgiving.
(?) Post-Communion Collects.
The Peace of God, &c.

oufession. Absolution. Comfortable

ion Pi-ayer, or
lg.jd on High.
Sod .... and the Blessing.

preparation of
the Burst.

Instruction auti
preparation of the
people.

!Tte
ffiffettorj.

preparation of
the jfaltjful.

Braise
ano Sftantts.

Che
(ffonscrratlon, inclnolnj
the ©teat
Jlijatittsgllilng for
firoemption.

CSc
Kommunion.

Bhanlisgfuing, Braise, antr
Blessing.

Note on Prayers for the Departed. 249*

Additional Note, B ; Ons Peatebs foe the Depaeted.
(To page 223.)
'T'HE object of this note is to consider the subject of Public Prayers for
the Departed, pointing out their original limitation, and tracing tbe
result of disregarding it in later times. It is not intended to discuss the
subject of Private Prayers for the Departed. Since the days of S. Augus
tine there have always been some who have thought it necessary to pray for
those dear to them, as he prayed for his mother, on the ground that even
the most holy are imperfect. — Confessions, lib. ix., cap. 13. Whilst
others have thought it unnecessary, either because they have confidence that
the Almighty " doth so put away the sins of them that truly repent that He
remembereth them no more " (Sacram. Gelas. , Beconcil. pcenitentis ad mortem,
Muratori, vol. i. , p. 552, and English Office for the Visitation of the Sick), or
because they feel that it is too late to pray for them when amendment of life is
impossible, and they must be left simply to the mercy of God. And since the
Church of England has left the whole subjectof such private prayers undefined,
with the exception of condemning " tbe Romish doctrine concerning Purga
tory," there is no necessity to express any opinion here. But the case is
different with respect to Public Prayers for the Departed, because tbe
Church of England has been compelled to take the extreme measure of
omitting what had previously been tbe universal custom of the Church of
Christ, and to remove from the service all direct prayers for the dead. It
is therefore necessary to consider, as exactly as possible, what the custom
of the Church has been from the earliest times.
The character of early Liturgical Prayers for the Departed has been
already shown by extracts from the Liturgy contained in tbe Apostolical
Constitutions ; see above, p. 34. Such prayers were offered in the Eucharist
in respect of the great and good of former ages, such as the patriarchs,
prophets, apostles, and the blessed Virgin Mary, and in respect of martyrs
and confessors of more recent times. When the names of the departed were
mentioned, those only were commemorated whose memory was recalled with
reverence and awe. There is no doubt that such prayers were regarded as.
an honour paid to the memory of the departed more than as intercessions on
their behalf. Thereby the belief in tbe Communion of Saints was vividly
set forth, and the departed were regarded as joining in the great act of the-

250 The English Order of Holy Communion.
Church's worship. But the need of praying for the pardon of their sins
was disregarded. For instance, Cyprian, Bishop of Carthage, a.d. 250,
forbids men to honour the memory of a certain Victor, because he had com
mitted the ecclesiastical offence of nominating a presbyter as guardian under
his will. He had acted contrary to the express decision of the bishops,
therefore no offering should be made in his name, neither should the sacri
fice be celebrated in commemoration of his falling asleep. " Episcopi cen-
suerunt ne quis frater excedens ad tutelam vel curam Clerum nominaret;
ac si quis hoc fecisset non offeretur pro eo, nee sacrificium pro dormitione
ejus celebraretur. [For this use of pro, see page 109.] Neque enim apud
altare Dei meretur nominari in sacerdotum prece, qui ab altari sacerdotes
voluit avocare." — Cyprian, ad Presbyt. et Diac. Furnis. , Epist. I., aliter lxv.
See note, Oxford edition, 1682.
The above example proves that a. Christian might lose the privilege of
being publicly commemorated after death in consequence of a breach of
ecclesiastical rule. It is therefore evident that such prayers did not involve
the idea of any necessity of praying for the pardon of the departed ; for if it
had been otherwise it would have been felt that such an offence rendered
intercession to be the more necessary. This is further confirmed by obser
ving that the intercession offered in these early liturgical prayers was of a
very general character. This appears in the Liturgy above referred to,
and also in the later prayers of other Liturgies. Nothing is said to lead to
the idea that those who are prayed for are in need of any propitiatory offer
ing. They are described as " orthodox " and " righteous," and the petition
is confined to the simple entreaty that God will remember them and give
them rest.
But by the middle of the fourth century, as we learn from the Catechetical
Lectures of Cyril (see above, p. 34), a distinction wasmade in these prayers
between saints and martyrs who were commemorated only, and others for
whom intercessions were offered ; and then the prayer was introduced that
God would regard tbe intercessions of the former on behalf of the wor
shippers, and give rest to the latter. Thus we find that in the Liturgy of
S. Chrysostom the prayer for the departed has taken this shape : " We offer
to Thee this reasonable service for those who have fallen asleep in faith, our
forefathers . . . the most blessed ever-virgin Mary . . . the holy and re
nowned Apostles, and all Thy saints ; at whose intercessions look down
upon us, O God. And remember all who sleep in hope of the Eesurrection
of life eternal (here he commemorates whom he will) and give them rest,
where the light of Thy countenance shines upon them." See above, p. 58.
This is almost exactly reproduced in the Liturgy of S. James, to which
Cyril probably referred.— Swainson's " Greek Liturgies," pp. 293, 301.

Note on Prayers for the Departed. 251
The advance from these views respecting prayers for the departed to the
mediaeval ideas respecting the need of making propitiatory offerings on their
behalf may now be traced. The distinction thus made between saints aud
others was clearly unscriptural. For Holy Scripture regards all Christians
as " called to be saints " (1 Cor. i. 2 ; Ephes. i. 1, &c), and describes all con
sistent members of Christ by the same term (Acts ix. 32, 41, &c). A departure
from scriptural modes of thought having been once made, the way was opened
for wider developments which can have been little expected in those early
days. By degrees the object of the prayers, which had been confined to pious
wishes for the rest and enjoyment of the blessed dead, was enlarged, and
the remembrance of the departed before God was understood to imply inter
cessions for the pardon of then- sins. There is abundant evidence to prove
that in the age of Gregory the Great, a.d. 590-604, the practice of offering
the Eucharistic Sacrifice in a propitiatory sense on behalf of the dead, who
were not supposed to be at rest, was a new addition in the Roman Church ;
and that such intercessions were being gradually introduced amongst the
private devotions of the people instead of, or in addition to, the ancient com
memoration of the departed. For in urging this practice upon his people
Gregory found it necessary to confirm the usefulness of such prayers by the
help of a number of curious stories, from which be draws the conclusion
that " if the Eucharistic offering can help those who are not aware that it
is being offered, it will assist tbe dead, if their sins are not insoluble." — Greg.
Magn., Dial., lib. iv., cap. 55, 56. But the conclusion which maybe drawn
from these stories in the present day is somewhat different. For if they are
genuine, they show the difficulty which was felt at the end of the sixth
century in spreading a practice to which the Church was not accustomed ;
and if they have been interpolated by a later generation, they show how slight
was the foundation of the practice in which men wished to be able to
trust. Archbishop Cranmer calls attention to these opinions of Gregory,
in his MS. Collections, vol. ii., p. 175.
There is a, doubt whether the " Memento,'' or prayer for the departed,
formed a part of " The Canon " before the days of Gregory ; see above,
page 75. But whether it was used or not, it is clear that he could not
appeal to it in support of the views he was encouraging. According to the
actual words of " The Canon," the practice of the mediseval, as of the
modem Roman Church, has been to pray only for those who already
'' sleep in the sleep of peace." The arguments of Gregory were used to
support the practice of praying for those who were not in peace.
At about the same period Isidore of Seville, a.d. 603-636, mentions the
custom of offering for the dead as an ancient tradition which, as was usual
with respect to anything of unknown antiquity, he refers to the Apostles.

252 The English Order of Holy Communion.
He takes the view that unless the Catholic Church believed that sins could
be remitted to the dead it would not pray for them ; and he shows that such
ideas had been prevalent from the end of the fourth century at least, by
quoting S. Augustine's teaching about such offerings, as being " for the very
good, thanksgivings ; for those not very bad, propitiations ; and for the very
bad, a consolation rather for the survivors than a benefit to the dead." —
Isidore, de Eccles. officiis, lib. i. , cap. xviii. ; Augustine, Enchiridion, cap, ex. r
de Civit. Dei, lib. xxi., 24. An example of the earliest form of such prayers
" for those not very bad " is found in Missale Gothicum, a Gallican Missal
belonging to about the beginning of the eighth century, as follows, " For
these and all who rest in Christ, grant, Lord, a place of refreshment, light,
and peace; and if some, by reason of their sins, are detained in the shades
and punishments of Hades, grant the kind things of Thy mercy, and direct
them to cross over into rest, and permit them to share in the first resurrec
tion with Thy saints and elect, that they may be Thy portion in the land
of the living ; through Christ, our Lord." — Muratori, vol. ii., p. 646.
The development of this practice of pleading for the departed extended
during the Middle Ages, until it was universally believed that such prayers
were necessary in order to gain for Christians pardon and peace. What*
was regarded in the times of Cyprian as an honour which should be forfeited
for the least offence, was turned into an ordinance which was necessary for
salvation, as appears from the following prayers from the Sarum
Services : —
" 0 Lord Jesu Christ, the King of glory, deliver the souls of all faithful
departed from the hand of Hades, and from the deep lake ; save them from
the mouth of the lion ; let not Hell suck them in, nor let them fall into dark1
places of the shades," &c.
" 0 God, whose nature and property is always to have mercy and to
spare, be gracious unto the soul of Thy servant, and pardon all his sins,
that being freed from the bonds of death he may pass over unto life ;
through," &c.
" Grant, O Lord, we beseech Thee, that the soul of Thy servant, tbe
anniversary of whose death we are keeping, being cleansed by these sacri
fices, may receive both pardon and everlasting rest ; through," &c.
" 0 God, the Creator and Redeemer of all the faithful, grant unto the
souls of all faithful departed remission of all their sins ; that by our dutiful
supplications they may obtain the pardon they have longed for ; who with
the Father," &c. — Collects from Missa pro defunctis et in anniversaries,
Sarum Breviary, Psalterium, pp. 527-532.
The practice of mediaeval prayers for the dead may be further illustrated
by an admonition which appeared in a primer printed a.d. 1535, in which
the author complains of " several books that mislead the people in their ap-

Note on Prayers for the Departed. 253
plication to the Saints, make them believe their addresses before some
images would be more particularly significant, that they would deliver a
certain number of souls out of purgatory," &c. And he illustrates his
assertion by mention of the legend of " The Mass of the Five Wounds," as
follows : " Boniface, byshop of Rome, lay sycke and ly ke to dye, to whome
our Lord sent the arc-angel Raphael with the office of the Masse of the Five
Wounds, sayeing, Ryse and write this office and saye it five tymes, and thou
shalt be restored to thy health immediately. And what preste soever shall
say this office .... and that it be sayd for the soule of the deade, anone as
it shall be sayd and ended fyve times, his soul shall be ryd from paynes." —
Collier, Eccles. Hist., vol. iv., p. 31 -t; Burton, Three Primers of the
reign of Henry VIII., p. 5 ; Sarum Missal, Missa de quinque vulneribus,
amongst the " Missaa votivae " at tbe end.
Justification through a living and working faith in Christ was thus ob
scured, and in place of it men were taught to trust to tbe prayers which
should be offered for them after death. With these instances before us,
there can be little wonder that our reformers felt it necessary to sweep
away the whole system of such prayers for the departed, in order to lead
men to know that this life is the time to gain pardon and salvation through
Christ, and that the paying for such prayers to be said after their death
•could not take the place of personal repentance and faith. There is no
doubt that Archbishop Cranmer was much influenced in this decision by his
studj' of the works of Dionysius the (so-called) Areopagite. For in bis
Book of Extracts from Holy Scripture and the Fathers, he enters very
carefully into the subjects of purgatory and of prayers for the dead, and
quotes largely from Dionysius. — MS. Collections, vol. ii., pp. 265, 335-348.
The question is raised by Dionysius, " What is the use of asking God's
mercy for the dead ? " And in his answer be declares positively that
Scripture teaches that tbe prayers of the righteous, whether for the living
or the departed, can profit those only who are worthy. He asks, " How
did the prayer of Samuel profit Saul, or the intercession of tbe prophets the
people of Israel ? " And he compares the man who seeks the prayers of
the saints, without striving after a holy life, to the man who would gaze
-upon the sunlight after having put out his own eyes. — Dionj's., Eccles.
Hierarch., cap. vii., pars iii., p. 96. This is expanded with great force by
Dean Colet in his summary. — Colet, " On the Hierarchies of Dionysius,"
by J. H. Lupton, pp. 145-147. The system of prayers for the dead to
which the Church was accustomed in the beginning of the sixteenth century
included prayers for the unworthy. In the First Prayer Book of 1549 the
attempt was made to retain what was primitive and to reject what was ob
jectionable, but it failed to satisfy those who had been accustomed to tbe
system all their lives, and it was deliberately abandoned in 1552.

CHAPTER VIII.

THE COMMON PEAYEES.

" Si quis diligenter animadverterit et vetus Patrum consilium instituturrj.
que consideraverit, plane intelliget hoc Breviarium non tam esse novum
inventum, quam Breviarii antiqui adhibito quodam temperamento restitu-
tionem." — Cardinal Quignonius, a.d. 1537.

AT the time when " The Consultation " of Archbishop
Herman was brought out in Germany, a.d. 1535, a
similar attempt to revise the Breviary was being pre
pared in France, which proved to be equally useful to
our reformers in their still more complicated work of
revising the Common Prayers, or " Divine Service " of
the Church.1
The specimen of the Hour Services which was given
in a previous chapter from the Sarum Breviary will have
explained the urgent need for revision which existed at
the beginning of the sixteenth century ; and when Arch
bishop Cranmer and the Commissioners appointed for
the purpose gave their attention to these services, with
the view of publishing an English form of daily prayers,
1 " The Common Prayers in the Church, commonly called Divine Service."
— Preface concerning the service of the Church in the Book of Common-
Prayer.

Revision of Roman Breviary. 255
they found ready to hand a revised Breviary which had
been prepared at the express desire of Pope Clement VII.
by Cardinal Quignon, General of the Franciscan Order
and Legate to Spain. This was published at Rome, Lyons,
and other places, by authority, and with the sanction of
Pope Clement's successor, Paul III., and the King of
France, a.d. 1535, 1536. From the words of the pre
face to this reformed Breviary it is clear that the ob
jections to the old services which were felt by churchmen
in Italy and France were very similar to those which
were held by our English reformers. And in the preface
"Concerning the Service of the Church," in our Book
of Common Prayer, frequent use has been made of the
expressions previously used by Cardinal Quignon.1 There
is no doubt that he did a valuable work in his attempt
at revising the services. For he freed the Breviary
from its very difficult rules, removed the vast mass of
vain repetitions, shortened the services, lengthened the
readings from Holy Scripture, and expunged from the
lessons the foolish legends about the saints who were
commemorated. But he did not venture to alter the
ancient arrangement of the services according to the
eight Offices finally fixed by the Rule of S. Benedict,
circa a.d. 530.
A specimen of the course of daily services thus pre
pared is here given, from which the reader can judge for
himself the value of this work by comparing them with
those of the Sarum Breviary previously given.2
1 These two prefaces are compared together in Palmer's Origines
Liturgica;, vol. i., p. 230.
2 See above, Chapter IV.

256 The Common Prayers.
The Revised Breviaby of Cardinal Quignon.1
M&ttins.
Our Father. Ave Maria. Confession.
I confess to God Almighty, blessed Mary ever a virgin,
blessed Michael the Archangel, blessed John Baptist, the holy
Apostles Peter and Paul, to all saints, and to you, Father, that
I have sinned exceedingly in thought, word, and deed, by my
fault, by my fault, by my very great fault. Therefore I pray
blessed Mary, &c, to pray the Lord our God for me.
Absolution.
Almighty God have mercy upon you, and, forgiving you
all your sins, bring you to life everlasting.
Besponse. Amen.
Verse. Pardon, absolution, and remission of our sins may
the Almighty and merciful Lord grant us.
Besponse. Amen.2
1 Breviarium Romanas Curiae, 1537, small 8vo., second edition. In the
Preface addressed to Pope Paul III., Cardinal Quignon states that the work
lately issued had been carried out at the express desire of Pope Clement.
He mentions that it was so well approved by many that they thought that
no alterations were needed, but that at the request of others he had added
some things and altered others, thoroughly revising the whole. The Preface
is followed by a faculty from Pope Paul III. authorizing its sale, and giving
a dispensation to all clerics to use it in place of the old Breviary. A copy
of this edition is in Corpus Christi College Library, Cambridge. It is
evident that many other editions were printed. I have found tbe following :—
1543, 4to. Lugduni, and 1549, 16mo. Parisiis, Durham University Library;
1546, fol. Lugduni, Bodleian ; 1547, 4to. Venetiis ; 1551, 8vo. Lugduni, and
1557, 16mo. Antwerp, British Museum.
2 The preparatory part of the service was thus shortened by omission of
the Creed, and its spiritual character improved by the Confession, &c,
brought here from Prime. This example was not followed in England until
the Second Prayer Book of 1552.

Quignon's Revised Breviary. 257

Verse. 0 Lord, open Thou my lips.
Response. And my mouth shall show forth Thy praise.
Verse. 0 God, make speed to save us.
Response. 0 Lord, make haste to help us.
Glory be to the Father, &c. Alleluia.
VENITE ; with Invitatory, said only at beginning and end.
HYMN.
Antiphon. Three PSALMS. Antiphon repeated.1
Our Father, etc.
1st LESSON, from the OLB TESTAMENT ; preceded by
" Command, Lord, a blessing ; " 2 and the Benediction, " God
the Father Almighty, be merciful and gracious unto us.
R. Amen; " and followed by, "Do Thou, 0 Lord, have mercy
upon us. B. Thanks be to God."
2nd LESSON, from the NEW TESTAMENT ; preceded by
the Benediction, " The only begotten Son of God, vouchsafe to
bless and help us;" and ending as the first.
3rd LESSON, from a HOMILY upon a Text; preceded by
the Benediction, " May the grace of the Holy Spirit illuminate
our senses and our hearts ; " and ending as tlie first.
TE DEUM ; or, in Advent and Lent, PSALM LI.
1 The Psalms were arranged for a weekly course, three for every office,
except Lauds. The Antiphons were said in part before, and wholly after
the Psalms, except on double Feasts, when they were said both before and
after. 2 " Jube Domine benedicere ; " we may learn from the Primers that this
was understood as a prayer to God, not as a request to the priest. For
instance, in Bishop Hilsey's Primer, 1539, it is translated, "Lord, we
beseech thee of thy blessing," to which is added, " The answer, With a bless
ing perpetual Bless thou us Father eternal." — Burton's Three Primers,
p. 336 ; but see also above, p. 80. S

258 The Common Prayers.

iLairtJg.'
Verse. 0 God, make speed to save us, &c.
Glory be to the Father, &c. Hallelujah.
Antiphon. Two PSALMS ; BENEDICITE OMNIA
OPERA, on Sundays, and some other Old Testament Canticle
on Week Bays. BENEDICTUS. Antiphon repeated2
Verse. O Lord, hear my prayer.
Besponse. And let my crying come unto Thee.
Let us pray.
COLLECT FOR THE DAY.
Commemoration of the BLESSEB VIBGIN, consisting of
Antiphon, Verse and Besponse, and Collect.
Commemoration of the SAINTS, consisting of Antiphon,
Verse and Besponse, and Collect.
Verse. Let us bless the Lord.
Besponse. Thanks be to God.
Verse. May the souls of the faithful, through the mercy of
God, rest in peace.
Besponse. Amen. $rtme.
Our Father. Ave Maria.
Verse. 0 God, make speed to save us, &c.
Glory be to the Father, &c. Hallelujah.
1 A rubric states that Lauds is not to be considered a distinct office, but >
a part of Mattins. Therefore there is no preparatory part before it, and
no hymn.
2 It should be noticed that the services were greatly simplified in respect
of the Antiphons. Here the two Canticles as well as the two Psalms were-
included under one Antiphon.

Quignon's Revised Breviary. 259
HYMN.
Antiphon. Three PSALMS. ATHANASIAN CREED
on Sundays ; APOSTLES CREED on Week Bays. Antiphon
repeated. Verse. 0 Lord, hear my prayer.
Response. And let my crying come unto Thee.
Let us pray.
THIRD COLLECT FOR GRACE.
Verse. Let us bless the Lord, &c. ; same ending as to Lauds.
And after Prime shall be said :
The Commemoration of the Saint whose Festival is observed.
Or else immediately,
Verse. Precious in the sight of the Lord
Response. Is the death of His Saints.
May S. Mary and all the Saints intercede for us to the
Lord, that we may obtain help and salvation from Him who
Hveth, &c.
Verse. May the Lord Almighty dispose our days and our
doings in His peace.
Response. Amen.
The Evening Services were drawn up after the same
plan. Our Father. Ave Maria.
Verse. 0 God, make speed to save us, &c.
Glory be to the Father, &c. Hallelujah.
HYMN.
Antiphon. Three PSALMS. MAGNIFICAT. Antiphon
repeated. Verse. 0 Lord, hear my prayer, &c.

260 The Common Prayers.
Let us pray.
COLLECT FOR THE DAY.
Commemorations as in Lauds.
(Eampline.
Our Father. Ave Maria.
Verse. Turn us, 0 God, our Saviour.
Response. And let Thine anger cease from us.
Verse. 0 God, make speed to save us, &c.
Glory be to the Father, &e. Hallelujah.
HYMN.
Antiphon. Three PSALMS. NUNC DIMITTIS. Anti
phon repeated.
Verse. O Lord, hear my prayer, &c.
Let us pray.
Visit, we pray Thee, O Lord, this habitation, and drive far
from it all snares of the enemy ; may Thy holy angels dwell
herein, and keep us in peace ; and may Thy blessing be upon
us for ever, through, &c.
Verse. Let us bless the Lord, &c, as in Lauds.
After which shall be said,
The Commemoration of the Blessed Virgin.
It will be seen at once thaj whilst the evils of repe- '
titions in the old services were removed, a new evil was
introduced by the formality of the plan of the new ser
vices. The new Breviary consisted of a repetition of
services one after another, which were drawn up on the
same plan, and were almost alike. And there is little
cause for wonder that after about thirty years' trial it was
replaced by a new version under a bull of Pope Pius V.,

Practical Results of Revision. 261
a.d. 1568, which brought back again the old services,
with all their old blemishes, but also with their ever-
varying beauties, through the combination of fixed with
movable portions, in verses, responses, psalms, anthems,
and preces.
At the same time it is clear that many very useful
suggestions were thus made, which assisted our reformers
in their revision. Cardinal Quignon's Breviary led the
way towards the formation of one service in place of
several, and by its rejection of a multitude of details,
which, though beautiful and devotional in themselves,
were practically unsuited for congregational use, it
pointed out the parts which were most worthy to survive.1
Our reformers were thus encouraged boldly to abandon
what experience had proved to be impracticable. The
ancient course of frequent services, beautiful in theory,
aimed too high. Necessity had already reduced them in
practice to two, or at the most three meetings for worship.
The English Church has gone one step further, and in
abandoning the shadow of many services has secured the
substance of daily Morning and Evening Prayer ex
pressed in the words of the ancient Hour Offices ; and
this she alone has secured of all the Churches of the
West.2 1 Cardinal Quignon himself calls attention to the beauty of the various
devotions which he had omitted, and to the necessity of omitting them. As
early as 1 544 Archbishop Cranmer, in a letter to King Henry VIII. respect
ing the Litany which he had translated, singles out for special mention the
main portions of the daily services, showing that their importance was
already recognized. He recommends that the Litany " be sung distinctly
and devoutly, as be in the matins and evensong, Venite, the hymns, Te
Deum, Benedictus, Magnificat, Nunc dimittis, and all the psalms and ver-
sicles." — Hook, Lives of Archbishops, vol. vii., p. 204.
2 Freeman, Principles of Divine Worship, vol. i., pp. 278-281.

262 The Common Prayers.
But whilst our reformers took their ideas from Cardi
nal Quignon, they took their matter from the old services
to which they had been accustomed at home. It is
evident that a great resemblance ran through the " Hour
Offices" of the different Churches of the West. With
the exception of those which used the Mozarabic and
the Ambrosian Rites, all followed one plan and order.
Yet there were local peculiarities belonging to the ser
vices not only of the monastic bodies, but also of different
countries and dioceses. And it is interesting to be able
to trace some of the old English peculiarities which still
stand out prominently in our Mattins and Evensong.
Our services are still distinctly English, even as they
were in the times before the Reformation. For instance,
the Sarum Lessons were peculiar to the English Use,
and our English Lectionary still stands alone and pre
eminent. The rubric directing the priest to stand up
to say the Preces is taken from the old Sarum rubric in
Lauds, but it does not appear in the Roman Breviary.1
The . third collect at Evening Prayer, " Lighten our
darkness, &c," is found in the Sacramentary of Gelasius,
but it was a distinctive feature of the English " Com
pline ; " for in the Roman Breviary another collect was
provided, which was continued in Quignon's Breviary,
and is still used.2 The importance given to the Festival
of the Trinity through the numbering of the Sundays
for the rest of the year as Sundays after Trinity, is
' See above, p, 131.
2 The Collect in the Roman Compline is as follows : " Visita quaesumus
Domine habitationem istam, et omnes insidias inimici repelle ; Angeli tui
sancti habitent in ea, qui nos in pace custodiant, et benedictio tua sit super
nos semper. Per Dominum." See above, p. 260.

Ancient Features of English Offices retained. 263
another English custom shared from ancient times with
the Gallican Church, but not adopted by the Roman.
The observance of Trinity Sunday began in France about
the eighth century, being mentioned in a letter to the
Emperor Charlemagne. Its observance is also provided
for in an ancient MS. of the monastery of S. Denys, and in
another belonging to Tours, circa a.d. 900. It seems also
to be referred to in the Pontifical of Egbert, Archbishop
of York, a.d. 732-766.1 The Festival was not generally
admitted into the Roman Service Books until the fif
teenth century, when it was ordered to be observed by
Pope John XXII., and the Sundays in the Roman Ser-
1 Martene, de Antiq. Eccles. ritibus, lib. iv.,cap. xxviii., 22, mentions
that in the Pontifical of Egbert, the Episcopal Benediction for First Sunday
after Pentecost accords with the Festival of the Holy Trinity. It is as
follows : —
"Omnipotens Trinitas, unus et verus Deus, Pater et Filius et Spiritus
Sanctus, det vobis desiderare fideliter, agnoscere veraciter, diligere sinceriter.
Amen. "iEqualitatem atque incommutabilitatem suae essentia? itavestris mentibus
infigat, ut ab eo numquam vos quibuscunque fantasiis oberrare permittat.
Amen. " Sicque vos in sua fide et caritate perseverare concedat ut per ea postmo
dum ad sui manifestationem visionemque interminabilem introducat.
" Quod ipse, &c."— Pontif. of Egbert, publ. by Surtees Society, p. 71.
But the Sundays are named after Pentecost.
In the Leofric Missal of the Church of Exeter of the ninth century, the
Service for Domin.octavispentecostes is takenfrom the Gelasian Sacramentary,
and the Collect for Second Sunday after Pentecost is that for First Sunday
in tbe Gregorian Sacramentary ; and the other Sundays follow in the same
way. But there is no reference to the Festival of the Holy Trinity on the
Sunday after Pentecost. The Service for the Holy Trinity containing our
present collect is, however, placed first amongst the Missis votivis which
follow the services for saints' days. The same service is added in an eleventh
century hand to the Codex Othob. of the Gregorian Sacramentary.— Leofric
Missal, edited by Rev. F. E. Warren ; Muratori, Liturg. Rom. vetus, vol. ii.,
p. :i82.

264 The Common Prayers.
vice Books are still counted from Pentecost.1 But in tlie
Sarum Missal and Breviary the Sundays were numbered,
the same as in our English Prayer Book, as Sundays
after Trinity.
Yet at the same time, whilst the signs of the pecu
liarity of the ancient English use are still maintained,
our services are in general accord with the most ancient
western forms of daily service. The Psalms and Canticles
are the same as of old. The greater number of our
Collects, which in almost all cases are translations of the
old Sarum Collects, are to be found in the ancient Sacra
mentaries.2 The Preces are the same as were used in
the original Benedictine Services appointed by the Rule
of S. Benedict, a.d. 530. 3 It is true that many parts of
1 In the Roman Missal, as it was revised at the Council of Trent, the
Service for the Festival of the Trinity appears after the services for Whitsun
Week, in conjunction with tlie service provided for the First Sunday after
Pentecost. But in earlier missals the " Missa in honore Trinitatis '' is found
added after all the other " Missje " of the year ; showing its late introduc
tion. See, for instance, Roman Missal printed at Lyons, a.d. 1500.
(British Museum.)
2 See above, page 66, and note 1, page 132.
3 The first two verses are now omitted, and the concluding verses respect
ing the faithful departed. The Benedictine Preces were as follow, according
to an ancient Breviary of the monastery of Monte Casino, preserved in the
Library of the Oratory at Paris : —
Ego dixi Domine misereri mei
Sana animam meam
Convertere Domine aliquantulum
Et deprecare
Fiat Domine misericordia tua super nos
Sicut speravimus
Sacerdotes tui induant justitiam
Et sancti tui exultent
Domine salvos fac reges
Exaudi nos

Orderly Arrangement of English Offices. 265
the ancient offices — hymns, verses, responses, anthems,
and preces — were necessarily omitted, because, though
beautiful in themselves, they interfered with the simpli
city of arrangement, without which the services could
not become fit for congregational use. But with the ex
ception of these omissions, and the additions of the pre
paratory part at the beginning and the prayers after the
third collect, our Mattins and Evensong consist of the
very same devotions which Christians have used from
the sixth century, stripped of repetitions, shortened, and
made suitable for general use.
The main point to be noticed is the orderly arrange
ment of our English Services. Each service now follows
a systematic and well-defined plan, according to which
the different acts of worship come in their assigned
places. These different acts of worship are thus described in
the Exhortation. We meet together — 1, to render thanks ;
2, to set forth God's praise ; 3, to hear His Word ; 4, to
ask those things which are requisite for soul and body.
Thanksgiving belongs specially to the Service of the
Eucharist, and, therefore, does not hold any distinct place
in our Morning and Evening Prayer. But the other
three divisions of worship are arranged in a regular
order. After the introductory preparation for the service
which is to follow, Praise forms the first great division of
Salvum fac populum tuum Domine et
Benedic haereditati tuae
Reges eos et
Oremus pro fidelibus defunctis
*****
—Martene, de Antiq. Monach. rit., lib. i., cap. iii., 15. Cf. Sarum preces,
page 131.

266 The Common Prayers.

our daily worship; next comes the hearing of God's
Word, with Canticles intermingled with the Lessons;
and, lastly, the Prayers. Under the old system, in which
one service was repeated after another, these three divi
sions of worship were confused together. In the English
Services they are arranged in regular order.
It has been explained before that the three Offices of
Mattins, Lauds, and Prime formed together one service
in the mediseval Church. Our Morning Service has been
compiled out of the same three Offices. This has been
effected by the omission of repetitions and devotions un-
suited for congregational use, and by the rearrangement
of the Psalms and Lessons.
The preparatory sentences, exhortation, confession,
and absolution were prefixed in the Second Prayer Book
of 1552. Our reformers, following the example set by
Cardinal Quignon, decided that confession and absolu
tion should come at the beginning, instead of at the end,
of the service, as in the old arrangement. And the forms
which were then drawn up are generally acknowledged to
be singularly weighty and full of matter, and to show a
deep knowledge of Holy Scripture.
In the Lord's Prayer, which in the first Prayer Book
had been the only preparation for the following acts of
worship, we may now detect the influence of the
recent knowledge of the Eastern Services, through the
addition of the ascription, " For Thine is the kingdom,"
&c, for this had been unknown in the Western Offices,
though always used in the Greek.1
1 Added in 1662. See above, page 60. The Lord's Prayer seems to have
been first printed at full length in the Scottish Prayer Book of 1637. Men
tion of the Ascription is made in Archbishop Herman's" Simplex ac pia de-

Act of Praise. 267

Then the Service of Praise begins, as of old, with the
Versicles : —
" 0 Lord, open Thou our lips, &c.
0 God, make speed, &c.
Glory be to the Father," &c.
" Praise ye the Lord," is in place of the Hebrew excla
mation, " Hallelujah ; " and the fitting response, " The
Lord's Name be praised," is new.1
Then the great act of Praise follows, consisting of the
fixed Invitatory Psalm Venite, and the daily portion of
the Psalms, as in the ancient Mattins. The chief altera
tion is in the arrangement of the Psalter for a monthly,
instead of a weekly, course. A comparison of the present
with the ancient order will show how much the service
has gained in simplicity, in the omission of Antiphons,
and in the regular use of the "Gloria" after every Psalm.
Attention should be paid also to two particulars men
tioned in the preface to our Book of Common Prayer :¦ —
"Note that the Psalter followeth the division of the
Hebrews, and the translation of the great English Bible,
set forth and used in the time of Henry VIII. and
Edward VI." The numbering of the Psalms in the Vul
gate follows that in the Septuagint version, and differs
from the numbering in the Hebrew text.2 Consequently
liberatio," 1535, in the exposition of the prayer, but only the first few words
of the prayer itself are printed. Bishop Cosin also, 1627, adds "theDox-
ology" to his description of the Lord's Prayer, but the prayer itself occurs
without it in the accompanying offices. — " Private Devotions," pp. 26, 60
(Oxford, 1867).
1 Added in 1604.
' In the Septuagint, Psalms ix. and x. form one Psalm, and all the fol
lowing Psulms are numbered x., xi., xii., &c, instead of xi., xii., xiii., as
far as Psalm cxlvii., which being counted as two Psalms brings the total to
be the same as in the Hebrew.

268 The Common Prayers.

the numbers of our English Psalms, both in the Prayer
Book and Bible version, vary in the same way from the
numbers referred to both in Greek and Latin Service
Books. The mention of " the great English Bible " leads
us to understand that the rhythmical beauty of our
Psalter is due to the unrivalled power which Cranmer
possessed of rendering the devotional expressions of other
languages into the English tongue.
The second division of our daily acts of worship then
follows, viz., the devotional hearing of the Word of God.
This arrangement follows the order of the ancient Mat-
tins, but here especially we notice the practical character
of the work of our reformers. The old lessons had varied
in number, being twelve on Sundays and certain festivals,
six on others, and three on others and on ordinary week
days. They were excessively short, and appointed in
such a way that no regular course of Bible reading was
followed. The present order of the Lessons is one of the
distinguishing excellences of the English Prayer Book.
The Calendar is now arranged, not merely to give the
course of the Festivals throughout the year, as in former
times, but to give also the fixed order of daily lessons
from Holy Scripture. The many lessons of the old
services have been reduced to two, both being taken
wholly from Holy Scripture ; and in place of the often
repeated and complicated arrangement of Responds
and Verses, the Canticles are appointed to be sung after
each Lesson, according to a fixed order, viz., Te Deum
from Mattins after the First Lesson, and Benedictus
from Lauds after the Second Lesson. To these Benedicite l
1 In other churches Benedicite has been held in higher esteem than
amongst ourselves. It was appointed 'to be sung before the Gospel in the

Act of Hearing. 269

from Lauds was added in the Prayer Book of 1549, for
use during Lent, in place of Te Deum. This restriction
Gallican Church, and S. Germain, circa a.d. 555, explained that it was so
used to represent the Old Testament saints waiting for the coming of the
Lord. For like as the Angel came to the Three in the furnace, and " made
as it had been a moist whistling wind," so the Son of God came to those who
were looking for Him, breaking the powers of hell and bringing the joy of
the Resurrection which the Gospel teaches. — Martene, de Eccles. ritibus,
lib. i.,cap. iv.,art. xii., ordo 1. Benedicite was ordered to be similarly used in
the Spanish Liturgy (Fourth Council of Toledo, Canon 14), and is found in the
Mozarabic Missal in tbe Service for the First Sunday in Lent. Many ver
sions of this hymn occur, all of which differ considerably from our English
arrangement. In the Mozarabic Missal, the hymn begins at verse 29 of the
English Version of the Apocryphal addition to the Book of Daniel. " Blessed
art Thou, 0 Lord God of our fathers ; and to be praised and exalted above
all for ever ; " and the later verses are placed together, so that the response
occurs only a few times ; and all the verses which refer to inanimate nature
are omitted. Similarly, in the Mozarabic Breviary, Benedicite, which forms
part of Lauds, is called Benedictus from the first word of tbe verse with
which it begins. After the Antiphon it is arranged as follows : —
"Blessed art Thou, 0 Lord God of our Fathers," &e. (ver. 29-32, English
Version of Apocryphal addition to the Book of Daniel).
'¦ O all ye works of the Lord, ye heavens : angels, and all who are above
the heavens, bless ye the Lord.
" 0 all ye powers, sun and moon, rain and dew : every wind, fire and heat,
nights and days, light and darkness.
" O ye winter and summer, frosts and snow : lightning and clouds.
" Oye earth, mountains, and hills : and all things that grow upon the earth.
" Oye seas, and floods and fountains: whales and all that move in the waters.
" 0 ye fowls of the air, beasts and cattle : sons of men, Israel, priests,
servants of the Lord, spirits and souls of the righteous, holy and humble
men of heart.
" 0 Ananias, Azarias and Misael, bless ye the Lord : and exalt Him
above all for ever. Amen."
Antiphon repeated. " Bless ye the Lord all ye His saints," &c.
" Glory be to the Father," &c.
Antiphon repeated again.— Breviarium Gothicum. (Folio 6.)
In the Rule of S. Benedict Benedicite was regarded as holding a very
important position in the morning service of Lauds, and was called Bene
dictio.— Martene, de Antiq. Monach. ritibus, lib. i., cap. iii.

270 The Common Prayers.
was afterwards removed, and Benedicite as well as Jubilate,
which was introduced also from Lauds, became available
for alternative use.
Amongst the numerous omissions which were made in
this part of the Morning Service we may notice that many
repetitions of the Lord's Prayer were struck out, together
with varying Verses and Benedictions, and the fixed
Psalms of Lauds and Prime, accompanied with a compli
cated system of Anthems. In removing these our re
formers closely followed the guidance of Cardinal Quignon.2
1 Jubilate was one of the fixed Psalms for Lauds on Sundays ; see above,
page 129. Its alternative use instead of Benedictus was » permission
added in the Second Prayer Book of 1552. Many persons have a strong
objection to using it in place of tbe New Testament canticle, considering
that as a memorial of the incarnation Benedictus ought never to be omit
ted. On the other hand, Hooker, book v., chap, xl., mentions that amongst
tbe Puritans in Queen Elizabeth's time great objections were raised to the
use of all the New Testament canticles. How little reason they had for
their objections Hooker, as usual, ably shows, whilst he reminds them that
by the appointment of alternative Psalms, " the choice was left free for the
minister to use indifferently the one or the other ; " which seems a sufficient
answer to both parties. It may be added that in the original institution of
Lauds no particular importance was assigned to Benedictus. Tbe Rule of
S. Benedict merely appointed that two Canticles should be sung, one from
the Old Testament, and one from the New Testament ; and the Canticle
which was held in the highest estimation was Benedicite. — Martene, de
Antiq. Monach. ritibus, lib. i., cap. iii. In the Eastern Church, Benedictus
does not appear to be used in the regular Hour Services ; neither is it
appointed for daily use in the Spanish Breviary according to the Mozarabic
Rite. 2 Respecting the omission of many details in the old services, Cardinal
Quignon gives this explanation : " Versiculos responsoria et capitula omit-
tere idcirco visum est, non quod haec supervacanea, aut inutilia viderentur,
augent enim pietatem et sunt scripturae sacraa partieulas ; sed quoniam cum
introductae sint ad cantus potissimum modulandos, et legentes saepe moren-
tur cum molestia quaeritandi, locum relinqui voluimus continenti lectioni
scripturae sacras, quae magis facit ad pietatem atque doctrinam . . . Nee-

Position of Creed. 271
But two omissions were made, which were of a different
character, and can only be regarded with regret, viz., the
Invitatory to Venite, which struck the keynote of the
Festival, and the Antiphon to Benedictus, which pressed
home the teaching of the Gospel of the day, and main
tained the memory of it during the succeeding week. It
is evident that the present position of Benedictus, imme
diately after a varying lesson from the New Testament,
makes it impossible that an antiphon from the fixed
Gospel of the Sunday or Festival should be used with it.
But the case in respect of Venite is different; and the
absence of any distinctive mark "of the Festival from the
beginning of the service must always be felt to be a
matter for regret.1
In the Sarum Use both the Athanasian Creed and the
Apostles' Creed formed part of the unchanging service
of Prime. Our present practice is a good illustration of
the character of our reformers' work in removing un
reasonable repetitions.2 The position of the Creed here
enim ad precandum cuncta utilia et salubria congeri debent, ne clerici gra-
ventur iniquiore pondere. Atque utinam tam robusti essemus ut totum
etiam vetus testamentum in anno perlegere non gravaremur, libenter enim
omnes illius libros legeudos proponeremus ; sed (ut dictum est) habenda fuit
ratio ne precandi labor in tanta clericorum infirmitate modum excederet."
— Preface to Reformed Breviary, second edition, 1537 .
1 See note 1, page 125, and note 4, page 130. A future revision of
the Prayer Book seems at present to be a matter beyond the bounds of pro
bability. But it may be worthy of consideration whether it is impossible
for a verse to be introduced before Venite upon the Great Festivals, as our
hymns are introduced, with the sanction of the Ordinary and by general
consent, for the purpose of marking the special lesson of the day, as the
Service of Praise is begun.
2 From ancient times, according to the Rule of S. Benedict, the Creed
came after the Lord's Prayer and before the other prayers at Prime. But
it appears that according to some Rules two lessons from the Old Testa-

272 The Common Prayers.
agrees with all the most ancient examples. It has always
been appointed to come after the acts of Praise and of
hearing God's Word, and at the commencement of the
final prayers. It may be regarded as taking an inter
mediate place between revelation from God and prayer
to God. It expresses in the briefest form the summary of
all the teaching of God's Word, and it describes the
grounds on which all prayer is founded. We believe in
God as the Creed declares, because He has so revealed
Himself in Holy Scripture. We pray to God in perfect
confidence that He will hear and answer, because we have
so learned to believe in Him.
The last division of our daily worship then begins with
the invitation "Let us pray." The "Preces" which
follow are mainly taken from the ancient " Preces " of
weekday Lauds, with a few omissions. They have been
selected, no doubt, in such a way as to express all the
main wants of God's people. It is interesting to find that
the same versicles had been selected probably as early as
the seventh century for use in the Anglo-Saxon Church
in Northumbria, and were headed in such a way as to
point out the intention with which they were appointed
to be used, viz., for the clergy, for our king, for our
bishop, for all Christian people, for the peace and sound
ness of the Church.1 Our English " Preces " are now
ment and New Testament were read after the Psalms and Quicunque
¦cult, then the Lord's Prayer and Apostles' Creed, after which the preces
and other prayers followed, but in all cases the position of the Creed was
very similar to that which it still holds, except that it followed instead of
preceding the Lord's Prayer. — Martene, de Antiq. Monach. ritibus, lib. i.
cap. iv.
1 They occur under the head Vespertince laudis, after a preparatory
prayer, " Actus nostros hodiernos, quaesumus, in beneplacito unigeniti filii

Preces. 273
arranged so as to point out six subjects of prayer, as
follows : —
1. For carrying Christ's work into effect through His
Church : —
" 0 Lord, shew Thy mercy upon us ;
And grant us Thy salvation " —
tui dirigas et gubernes, omnipotens Deus, quousque referamus tibi gratias
incolumes vespertinis horis dicentes :
Deus in adjutorium, &c.
Gloria Patri, &c.
Pater noster, &c.
Adjutorium nostrum, &c.
1 Ego dixi, &c.
Ostende nobis, &c.
Then follow various preces under separate headings : —
Pro omni gradu ecclesiastico. " Sacerdotes tui Deus induantur justitiam
et sancti tui laetentur."
Pro rege nostro. " Domine salvum fac regem et exaudi nos in die qua
invocaverimus te."
Pro episcopo nostro. " Salvum fac servum tuum, Deus meus, sperantem
in te."
Pro omni populo Christiano. " Salvum fac populum tuum Domine et
benedic hereditati tuae, et rege eos et extolle illos usque in aeternum."
Pro pace et sanitate ecclesiis. " Fiat pax in virtute tua et habundantia
in turribus tuis."
And many others, including Pro omnibus adversantibus et calumpniantibus
nobis. " Domine Jesu Christe, ne statuas illis hoc in peccatum, nesciunt enim
quid faciunt." — Anglo-Saxon Rituale Eccles. Dunelm., pp. 175, 176.
The first of our " Preces " is from the " Preces " of Prime and Compline
which came after Confiteor, according to Sarum Use.
" Ostende nobis Domine misericordiam tuam. Et salutare tuum da
nobis." The next four are from Lauds, with the exception that the versicle for
Peace is differently expresse'd.
The last is from the " Preces " of Prime which came after the Creed,
being formed out of parts of two versicles, T

274 The Common Prayers.
which is presently expressed more at length in the Col
lect for the Day.
2. For the Queen : —
" 0 Lord, save the Queen ;
And mercifully hear us when we call upon Thee " —
which is continued in the prayers for the Queen's Majesty,
and for the Royal Family.
3. For the clergy, and, through their ministrations, for
the happiness of the elect : —
" Endue Thy ministers with righteousness,
And make Thy chosen people joyful " —
which is continued in the prayer for the clergy and
people. 4. For the people at large : —
" 0 Lord, save Thy people ;
And bless Thine inheritance " —
which is extended in the prayer for all conditions of
men. 5. For peace : —
" Give peace in our time, 0 Lord ;
Because there is none other that fighteth for us, but
only Thou, 0 Lord " —
which is continued more at length in the Second Collect
for Peace.
6. For the Holy Spirit: —
" 0 God, make clean our hearts within us ;
And take not Thy Holy Spirit from us "  i
which is continued in the Third Collect for Grace.

Collects and Prayers. 275
The Collects which follow are taken from the ancient
services. The Collect for the Day came immediately after
the " Preces " in Lauds, and the Second Collect followed
in the Memorial of Peace.1 The Third Collect for Grace
came after the " Preces " in Prime, on Sundays and all
days except Double Feasts.2
The prayers which follow were printed at the end of
the Litany until the last review in 1662. The Prayer for
the Queen's Majesty was first placed there in 1559 ; but
it is found in "A Book of Prayers," which was printed in
1547, and in the Primer of 1553. The majesty of the lan
guage and the direct urgency of the petitions in this
1 The ancient Collect for Peace has been handed down from the times to
which the Sacramentary of Gelasius belonged ; it is as follows : —
" Deus auctor pacis et amator, quem nosse vivere, cui servire regnare est,
protege ab omnibus impugnationibus supplices tuos ; ut qui in defensione tua
confidimus, nullius hostilitatis arma timeamus ; Per Dominum." — Sarum
Breviary, Temporale, p. xi. This Collect formed the post-Communion Collect
in a Service Pro Pace in the Gelasian Sacramentary. — Muratori, vol. i.,
p. 727.
2 The Collect for Grace first appears in the Sacramentary of Gregory
edited by Menard, where it is in this form : " Deus qui nos ad principium
hujus diei pervenire fecisti, da nobis hunc diem sine peccato transire, ut in
nullo a tuis semitis declineraus ; sed ad tuam justitiam faciendam nostra
semper procedant eloquia per," &c. (Menard, p. 212)> which is evidently
founded upon a prayer in tbe earlier form of this Sacramentary, containing
a thanksgiving for having been brought safely through the night, and a
petition that the day may be passed without sin. — Muratori, vol. ii., p. 234.
It is found in a slightly different form in the Anglo-Saxon Ritual of Durham,
following the preces ad primam, and it is the same in the Roman Breviary.
But in the Sarum Breviary from which our English Collect is taken it is
as follows : " Domine sancte Pater omnipotens aaterne Deus qui nos ad
principium hujus diei pervenire fecisti ; tua nos hodie salva virtute, et concede
ut in hac die ad nullam declinemus peccatum, nee ullum incurramus peri-
culum; sed semper ad tuam justitiam faciendam omnis nostra actio tuo
moderamine dirigatur: per, &c."— Sarum Breviary, Psalterium, page 54.

276 The Common Prayers.
prayer become the more apparent when it is compared
with the form, which seems to have held the place of it
in the ancient services, in the Mass for the King.1 The
Prayer for the Royal Family was added in 1604. In the
Eastern Liturgies we find prayers for the Queen, and for
" all in the palace and in the camp ; " 2 but there seems
to be no example of such a prayer in the Western Ser
vices. The Prayer for the Clergy and People was added
to the Litany in 1559; it came from the end of the Sarum
Litany, and may be traced back to very early times.3
The Prayer of S. Chrysostom was placed at the end of
the Litany of 1544. The history of this prayer has been
mentioned in a previous chapter, and also the means by
which Archbishop Cranmer probably became acquainted •
with it.4 The Grace was added in 1559. Its use seems
to have been a novelty in the Western Church, as no trace
of it appears in the Breviary or Missal. It occurs in all
Eastern Liturgies as the commencing Benediction of the
Anaphora, or more solemn portion of the Liturgy ; and it
has been fitly added to the previous prayer in place of
1 " Quaesumus omnipotens Deus ut famulus tuus Rex noster N. qui tua
miseratione suscepit regni gubernacula, virtutum etiam omnium percipiat
incrementa ; quibus decenter ornatus, et vitiorum voraginem devitare et
hostes superare, et ad te qui via, Veritas et vita es, gratiosus valeat pervenire ;
per Dominum." — Oratio in Missa pro rege, Sarum Missal. This Collect is
from the Gregorian Sacramentary. — Muratori, vol. ii. , p. 1 88.
2 Dr. C. A. Swainson, "Greek Liturgies," Liturgy of S. James, p. 285.
» " Omnipotens sempiterne Deus, qui facis mirabilia solus, praetende
super famulos tuos Pontifices et super cunctas congregationes illis commissas
spiritum gratia? salutaris : et ut in veritate tibi complaceant perpetuum e.is
rorem tuae benedictionis infunde." — Sarum Breviary, Psalterium, p. 254. ,
It is found also in the Gelasian Saciamentary as the Collect for Missa in
Monasterio. — Muratori, vol. i., p. 719.
* Pages 41, 174.

Omissions from Ancient Offices. 211

the corresponding ascription with which Eastern prayers
conclude.1 The omissions from the ancient Offices in the last part
of the Daily Service are more numerous than in the pre
vious acts of worship. They will be fully appreciated
by all who have attempted to master the complicated
rules of the old services. From the various memorials
at the end of Lauds the Second Collect for Peace alone
has survived. A complicated system of services in con
nection with the veneration paid to the Blessed Virgin
Mary was thus abolished. Whole services in her honour
were conducted daily and weekly, in addition to others
on certain festivals. They were called " Servitium
Beatse Marias," or "Hours of our Lady." They were
much shorter and simpler than the ancient Hour Ser
vices, and seem to have been very popular.2 The whole
of the psalms of Lauds and Prime have also been
omitted, together with a vast mass of versicles and re
sponses, which recurred again and again in these offices,
1 Pages 32, 47, 54.
' The MS. Books of Hours which may frequently be met with in private
collections and museums commonly contain these services. Such expressions
as the following are frequent : " Sancta Maria .... tuum nobis impende
solatium ; ut ccelestis regni per te mereamur habere praemium." " Deus ....
tribue, quaesumus, ut ipsam pro nobis intercedere sentiamus per quam
meruimus auctorem vitae suscipere ; Dominum nostrum," &c.
The Eastern Church was, and is still, equally involved in the adoration
of the Blessed Virgin. An Antiphon in her honour, called Theotokion,
occurs in every service. This is one : " Refuge, terrible in strength and
that cannot be put to confusion, Mother of God, pass not by our supplica
tions ; confirm (the state of the orthodox ; preserve those whom thou hast
chosen to rule, and give them from heaven victory ; because thou who only
art to be praised didst bring forth God." — Office of Lauds, Neale's Eastern
Church.

278 The Common Prayers.

and which appear as if they must have been both confus
ing and wearisome.
The Evening Service was formed in a similar way out
of the ancient offices of Vespers and Compline. The
same care has been taken as in the Morning Service to
form a well-arranged course, including the three acts of
devotion — praise, hearing, and prayer. The chief altera
tions have been made in the arrangement of the psalms
in connection with the monthly course, instead of the
appointment of fixed psalms for the different days of the
week, and in the introduction of lessons corresponding
with those in the morning, instead of the very short
lesson, or Capitulum, ofthe ancient services. Again, as
in the morning, we have lost the varying anthem which
was appointed to be sung before Magnificat, and which
struck the keynote of the Festival, or maintained the
Sunday teaching during the week.1 But the other
omissions were similar to those in the morning, and
tended only to make the service practically useful.
A reference to the old services will best explain the
formation of our English Evensong. Magnificat is
taken from Vespers ; Nunc dimittis from Compline.
Psalms xcviii. and lxvii. were added in 1552 for alterna
tive use. The Creed came from Compline; it was there
followed by Preces, which have served as the pattern for
our own. The Collect for the Day occurred in Vespers,
and also the Second Collect for Peace.2 The Third Col-
1 Page 140.
2 Various memorials were used in Vespers, as in Lauds. The Collect
from tbe Memorial for Peace was as follows : —
" Deus a quo sancta desideria, rectn consilia, et justa sunt opera, da servis

Evening Service. 279
lect for Aid against all Perils was one of the distinguish
ing features of the Office of Compline according to Sarum
Use.1 The concluding prayers were added to the Evening
Service, 1662. Regrets have been often expressed that
the same forms were used for this purpose as in the
Morning Service ; and it seems strange that the commis
sioners, having the vast wealth of ancient collects from
which to make a selection, should have decided upon
this repetition.
tuis illam quam mundus dare non potest paeem, ut et corda nostra mandatis
tuis dedita et, hostium sublata formidine, tempora sint tua protectione
tranquilla. Per Dominum." — Sarum Breviary, Temporale, page xi. This
Collect is found in the Sacramentary of Gelasius, in Missa pro Pace. —
Muratori, vol. i., p. 727.
1 " Illumina quaesumus Domine Deus tenebras nostras : et totius noctis
insidias tu a nobis repelle propicius. Per." — Sarum Breviary, Temporale,
page xiv. This Collect also is found in the Sacramentary of Gelasius
amongst Orationes ad Vesperum. — Muratori, vol. i., p. 745. See above,

CHAPTER IX.
LITANIES AND INVOCATIONS OF SAINTS.
" Notandum est autem Litanias non tantum diei illam recitationem no
minum, qua Sancti in adjutorium vocantur infirmitatis humanae ; sed etiam
cunota quae supplicationibus fiunt rogationes appellari. Litania autem
sanctorum nominum postea creditur in usum adsumpta quam Hieronymus
martyrologium conscripsit." — Walafridus Strabo. (Ninth century.)
FOR the original pattern of forms of prayer correspond
ing with our Litany we must look to the Eastern
Church; and it is interesting to find that the earliest
examples of such forms accord most nearly with our own.
The most ancient specimen occurs as the introductory
part of the so-called Liturgy of S. Clement.1 The first
part of the service is divided into portions, each one in
the form of a Litany, for catechumens, energumens, the
newly baptised, the penitents, and the faithful. The
plan of the service is set forth as follows : —
" All standing up, let the Beacon say, Pray, ye Catechumens.
And let all the faithful heartily pray for them, saying, Lord,
have mercy.
And let the Beacon minister for them, saying, For the Cate
chumens let us all beseech God, that He may graciously hear
their prayers and supplications .... that He may reveal to
1 See above, page 30. The whole service is found in the Apostolical
Constitutions, book viii., cap. 6-15 ; Patres Apostolici, edited by Cotelerius.
The Litanies are quoted in full by Bingham, Antiq., book xiv., cap. v., sect.
3-10.

Litany in Clementine Liturgy. 281
them the Gospel of His Christ ; that He may enhghten them
and make them wise ; . . . . And to each of these things which
the Beacon proclaims, as we said before, let the people say,
Lord, have mercy."
In the portion which relates to the faithful, the follow
ing prayers are found : —
" For the peace and tranquillity of the world, and of the holy
Churches let us beseech ; that the God of the Universe may
give us His everlasting and irremovable peace, so as to keep
us persevering in the fulness of piety and virtue.
For the holy Catholic and Apostolic Church from one end
of the earth to the other, let us beseech ; that the Lord may
preserve it unshaken and untossed until the end of this world,
founded upon the rock ....
For the whole Episcopate throughout the world, even those
who rightly divide the word of Thy truth, let us beseech ; and
for our Bishop .... that the merciful Lord will grant, &c.
And for our presbyters let us beseech, &c.
For all who serve as deacons, and ministers, let us be
seech, &c.
For readers, singers, virgins, widows, and orphans.
For those in matrimony and child bearing ....
For those who bear fruits in the holy Church by their gifts,
and alms to the poor ....
For those afflicted with weak health.
For those who travel by sea and land.
For those in mines, exile, prison, and bonds for the Name
of the Lord.
For our enemies and those who hate us.
For those who persecute us for the Name of the Lord ;
that the Lord may soften their heart and disperse their wrath
against us.

282 Litanies and Invocations of Saints.
For those who have wandered and strayed from the way ;
that the Lord may convert them.
Let us remember the young children of the Church, that
God will perfect them in His fear, and bring them to their
full age.
For one another let us beseech.
For every Christian soul ....
Save and lift us up, O God, in Thy mercy."
In the Eastern Church at the present day the services
of Holy Communion still begin in this way with the
Litany, which is called " The great Collect," and
other Litanies occur in different parts of the service,
which closely correspond with the very ancient example
here given, and the people respond as here directed,
Kyrie eleison, " Lord, have mercy," after every verse.1
In the Western Church there is little doubt but that
a similar Litany was originally used in the opening part
of the Liturgy. The rubric at the beginning of the
earliest copy of the Sacramentary of Gregory, refers to
the occasional use of the Litany in this place ; and in the
Liturgy of the Church of Milan, as also in the Gallican
Liturgy according to the Mozarabic Rite, Litanies are
so used to this day on the Sundays in Lent, after the
pattern of the form above given.2 But the occasional
1 'H MeydX-n 'Sivvarrri]. — Dr. C. A. Swainson, " The Greek Liturgies,"
passim. 2 See note 1, page 69. Confirmation of this practice is found in a book
of offices compiled by Alcuin, in which a Litany occurs under Feria V.,
named " The Deprecation of Pope Gelasius," as follows : —
" Dicamus omnes Domine exaudi et miserere.
Patrem TJnigeniti, et Dei Filium genitoris ingeniti, et sanctum Deum
Spiritum, fidelibus animis invocamus.
Pro immaculata Dei vivi ecclesia, sacerdotibus ac ministris, divinam
bonitatis opulentiam deprecamur.

Ancient Liturgical Litanies. ?ef3
use of the Litany referred to in the Sacramentary of
Gregory evidently fell into disuse in the Western Church
in very early times, so that few traces of it can be disco
vered. Yet an interesting relic of it remained in the
repetition here of the words Kyrie eleison, which is still
Pro Sanctis Dei magni sacerdotibus et ministris . . . ."
with many more petitions, but no invocations of saints as in other Litanies
which he gives. — Alcuin, Officia per ferias, p. 560 ; Migne, Patrol., tom. ci.
In the Church of Milan Litanies which have been handed down probably
from the days of Ambrose, circa a.d. 380, are used as follows. On the First,
Third, and Fifth Sundays in Lent, the deacon, or priest himself if there be no
deacon, is directed to say these Preces, the choir or minister answering to
every verse, Domine miserere, " Lord, have mercy," thus, " In supplication
for the gift of divine peace and pardon, with our whole heart and mind we
pray Thee. B. Lord, have mercy. For Thy Holy Church which is spread
here and over the whole world we pray Thee. B. Lord, &c." In the fol
lowing verses prayers are made for mercy in respect of tbe pope, bishop
and clergy ; the emperor, the king, and all his army, the peace of churches
the calling of the nations, and the quietness of the people ; for the state, its
manner of life, and all its inhabitants ; for mildness of climate, the crops
and the fruitfulness of the lands ; for virgins, widows, and orphans, captives
and penitents ; for those journeying by sea and land, and those detained in
prison, chains, the mines, or exile ; for those suffering under all kinds of in
firmities and evil spirits ; and for those who yield abundant fruits of charity
in Christ's Holy Church. (Compare with this the petitions in the Clemen
tine Liturgy, above, page 281.)
On the Second and Fourth Sundays in Lent a different Litany is used
and the response is in the Greek form, Kyrie eleison. " 0 Lord God Al
mighty of our fathers. B. Kyrie. Behold from heaven, O God (de ccelo
Deus), and from Thy holy seat. B. Kyrie." And it ends with the words
which follow our English Litany, " 0 Lord, arise, help us, and deliver us
for Thy Name's sake."
Other instances of ancient Liturgical Litanies, free from invocations of
saints, occur in a MS. of the monastery of Fulda (Bingham, Autiq., book
xv., ch. i., 2), and in the Stowe Missal of the Celtic Church, entitled Depre-
catio S. Martini (Warren, "Liturgy and Ritual of the Celtic Church").
And in the Mozarabic Missal such Litanies are provided under the name of
preces for the first five Sundays in Lent. That on the First Sunday is a
supplication for pardon, and the response is Placare et miserere, "Be

2*2 Litanies and Invocations of Saints.

maintained in the Roman Service,1 and which has been
replaced in our English Communion Service with the
petitions for pardon and grace in connection with the
Ten Commandments.2
Litanies for separate use, apart from the Service of
Holy Communion, were introduced into the Western
Church by Mamertus, Bishop of Vienne in France, a.d.
450. They formed part of penitential services appointed
for use on the three days preceding Ascension Day,
gracious and hear." On the Second Sunday there is a more humble con
fession aud entreaty for pardon, with the response, Quia peccavimus tibi,
" For we have sinned against Thee." ( )n the Third Sunday the supplica
tion is more general, for protection, peace, and plenty, and with the response,
Jam miserere, peccavimus tibi, " Now have mercy, we have sinned against
Thee." On the Fourth and Fifth Sundays the Litany is of an unusual
character. The versicles describe our Lord's sufferings, and are as if
spoken by Himself; and the responses follow, Miserere Pater juste et omnibus
indulgentiam dona, " Have mercy, righteous Father,and give pardon to all ; "
and Tu Pater sancte miserere et libera me, " Do Thou, holy Father, have
mercy and deliver me." The verses are such as these, " Sent by the Father
I came to seek for the lost and to redeem with blood those who had been
taken by the enemy ; the unhappy people rejected me. B. Have mercy, &c.
With bad thieves suspended on the Cross ; with bitter food fed ; and with
the sharp cup handed over to punishment. B. Have mercy," &c. — Mozar.
Missal, folios 94, 105, 117, &c.
1 Cardinal Bona says that Kyrie eleison seems to be the natural cry of
the hearts of men, and is therefore universally used. — Rerum Liturg., lib. ii.,
cap. iv., sect. 1. He gives five specimens of farced Kyries, and states that
the additions were made without authority. — Ibid., sect. 2. He explains that
formerly on occasions when " Gloria in excelsis," was not used, immediately
after Kyrie eleison followed Preces for all conditions of men, similar to the
petitions called Irenicis or Diaconiccs by the Greeks ; and that this custom
prevailed in the Latin Church until the ninth century, and is still observed
in the Church of Milan. He adds specimens of such Preces, transcribed by
Wicelius from the ancient MS. in the monastery of Fulda, and also of the
Milan Litany for First Sundayin Lent, as above in the last note. — Ibid., sect. 3.
2 See above, note 1, page 218.

Rogation Litanies. 285
which were named in consequence Rogation Days.1 Un
fortunately, in the course of the next four hundred years,
the introduction of the practice of the Invocation of
Saints altered the ancient Litanies so completely that
their original form has been almost entirely lost. But
amidst the general wreck one specimen seems to have
escaped to represent the original form of the Rogation
Service. It belonged to a monastery in Bavaria.2 After
describing the origin of these fasts, the MS. contains
directions that the people shall abstain from rich clothes,
wine, and feasting ; that they shall not ride on horse
back, but walk barefoot, and all together chant Kyrie
eleison with contrition of heart, beseeching God's mercy
for their sins, and with respect to the preservation of
1 See a letter from a contemporary of Mamertus quoted by Bingham,
Antiq., book xiii., chap, i., sect. 10.
2 Ex pervetusto Codice Pontificali seu ordine Bomano Wertinensis coenobii
in dicecesi Monasteriensi. " De Litania Minori. Tres autem dies qui cele-
brantur ante ascensionem Domini juxta morem Gallicanae Ecclesiae constituit
S. Mamertus Viennensis Episcopus, ob incursionem scilicet malarum bes-
tiarum, qua? tunc temporis gravissime afficiebant populum Domini, quae
consuetude apud nos usque hodie pro diversis calamitatibus devotissime re-
colitur. N ullus autem his diebus vestimenta pretiosa induatur, quia in sacco
¦et cinere lugere debemus. Prohibeantur ebrietates et comessationes qua?
fiunt in vulgari plebe. Nemo ibi equitare prassumat, sed discalciatis pedibus
omnes incedant. Nequaquam mulierculae choros dueant, sed omnes in com-
muni Kyrie eleison decantent, cum contritione cordis Dei misericordiam
•exorent pro peccatis, pro pace, pro peste, pro conservatione frugum, et pro
¦ceteris necessitatibus."
Sequitur antiphona: Exurge Domine. Psalm: Deus auribus nostris.
¦Gloria. Qua finita ponendi sun t cineres super capita, sicut antiphona testatur .
Immutemur .... Sequitur versus Letanim hujusmodi.
Dicamus omnes, Domine miserere.
Versus. Ex toto corde et ex tota mente, oramus te.
Pro sancta ecclesia catholica quse est in toto orbe diffusa supplicamus te,
Domine," &c— Martene, de Antiq. Eccles. ritibus, lib. iv., chap, xxvii.

286 Litanies and Invocations of Saints.
peace, the averting of pestilence, the protection of their
crops, and other necessities. Then follows Psalm xliv.,
" 0 God we have heard with our ears," &c, with the
Antiphon, " 0 Lord, arise, help us, and deliver us for
Thy Name's sake," and the Gloria, as in our English
Litany. Then this Litany : —
" Let us all say, Lord, have mercy.
With our whole heart and mind we pray Thee.
For the Holy Catholic Church which is scattered through
out the whole world, Lord (have mercy).
For our pastor and all his clergy, we implore Thee.
For our King N. and all his army, we beg Thee.
For our Bishop N. and the flock committed to him, we
beseech Thee.
For remission of sins or amendment of our lives, we beseech
Thee. Hear us, 0 God, in all our prayer, 0 Thou who art kind.
Then a great number of Antiphons, without any accom
panying Psalms.''
One ancient Service Book still remains in use which
is free from any trace of the Invocation of Saints. The
Mozarabic Breviary seems to have handed down the
original forms of service which were used in Spain before
the practice of the Invocation of Saints was introduced.
And numerous short Litanies occur in it, which are ap
pointed to be used on the annual fasting days, under the
name of Preces. The following examples will give am
idea of their character : —
"Let us all say, Have mercy, 0 Lord, and hear us.
People. For Thou art kind.
From our whole heart and mind beseeching,, hear us, 0'
Lord.

Mozarabic Litanies. 287
People. For Thou art kind.
Thou who dwellest in heaven and hast respect unto the
lowly, give pardon to the penitent. People. For, &c.
This city and all who dwell herein protect, 0 Christ, by
the right hand of Thy might. People. For, &c.
Remission of sins and amendment of life, grant, O Lord.
People. For, &c."
" Our iniquities are many.
People. Have mercy upon us, 0 Lord.
Our love grows cold. People. Have mercy, &c.
Against Thee only have we sinned. People. Have mercy, &c.
0 Christ, Redeemer of the world. People. Have mercy, &c."
" Have mercy and spare Thy people, O most merciful Lord.
People. For we have sinned against Thee.
For our wickedness we are the more severely punished,
and for our crimes we are the more blinded, yet we weep not
for the evils we have done. People. For we have sinned
against Thee.
Remove famine, and give the gracious shower, and afford a
large abundance of crops, as well as the longed-for pardon of
our sins.
Take away pestilence, 0 Redeemer most High ; let us not
be overwhelmed with sudden death ; whilst we kneel let not
punishment fall : give pardon to sinners.
Fill our breasts with worthy tears ; let the spirit of charity
flow down upon us, whereby we may be delivered from the
falls of sin."1
1 " Dicamus omnes. Miserere Domine et exaudi nos. P. Quia pius es.
V. Ex toto corde et ex tota mente orantes ad te exaudi Domine. P. Quia,
V. Qui habitas in ccelis et humilia respicis, pcenitentibus dona indulgentiam.
P. Quia. V. Civitatem hanc et omnes habitantes in ea protege Christe
dextera virtutis. P. Quia. V. Remissionem peccatorum et emendationem
morum concede Domine. P. Quia pius es." — Ad tertiam, in i. die Jejunio.
rum ante Festum S. Cypriani.

288 Litanies and Invocations of Saints.
Very little is known about the form of the Litanies
which were in use in the early Roman Church. When
Gregory the Great revised the Roman Sacramentary,
circa a.d. 590, the practice of using Litanies was encou
raged in various services. It is probable that at first
they consisted largely of the repetition of Kyrie eleison.
Gregory describes this practice in one of his epistles,
saying, "We have not been accustomed, neither do we
now say Kyrie eleison as the Greeks do. For amongst
the Greeks all say it together, but with us it is said by
the clergy, and then answer is made by the people, and
Christe eleison is said by us the same number of times,
which is not said at all by the Greeks."1 It has been
" Dicamus omnes, Miserere Domine P. Miserere. V. Iniquitates
multae sunt. P. Miserere. V. Charitas refrigescit. P. Miserere. V.
Tibi soli peccavimus. P. Miserere. V. Christe Redemptor mundi. P.
Miserere." — Ad nonam, in ii. die Jejuniorum ante Festum S. Cypriani.
" Miserere et parce, clementissime Domine, populo tuo. P. Quia pecca
vimus tibi. V. Pro nostris malis flagellamur acrius, et pro delictis obcaeca-
mur durius ; nee deflemus mala quae commisimus. P. Quia. V. Remove
famem, et da imbrem gratiae, fructuumque largam praebe abundantiam,
atque optatam peccatorum veniam. P. Quia. P. Amove pestem, Redemp
tor Altissime, ne obruamur repentina morte ; dum prosternimur non detur
poena; veniam da peccantibus. P. Quia. V. Lachrymis nostra dignis
reple pectora ; affluat in nos charitatis spiritus ; qua eruamur vitiorum
lapsibus. P. Quia peccavimus tibi." — Ad tertiam, in ii. die Jejuniorum ante
Festum S. Martini. — Breviarium Gothicum, folios 434, 439, 444 ; Migne's
Patrol., tom. lxxxvi.
1 Gregory, Epist., lib. vii., ii,, 64, to John, Bishop of Smyrna. It
appears from this that the threefold repetition : —
Lord, have mercy,
Christ, have mercy,
Lord, have mercy,
was not the original practice. This is confirmed by ancient examples of
Litanies in which Kyrie eleison is followed by Christe eleison, each being said
once, or three times. To this was frequently added Christe audi nos, but this

Early Roman Litany. 289

already mentioned that, by the introduction of the Invo
cation of Saints in the Western Church, the form of the
original Litanies was superseded so completely that few
examples remain to show what the older ones were like.
But it is interesting to find that the commencement of
our Litany appears in a very ancient Roman Pontifical,
which contains this description of the form which was
appointed to be used at the Benediction of a Church : —
" Then the Clergy begin the Litany.
Lord, have mercy.
Christ, have mercy.
0 Christ, hear us.
0 God, the Father of Heaven, have mercy upon us, &c.
And let the Bishop prostrate himself upon what is strewn in
the middle of the Church, until the Choir say, O Lamb of Q-od." '
The brief description thus given excites regret that so
little is told. But it proves the antiquity of the phrase
" 0 God the Father of Heaven," which has been handed
down to us through the Sarum Litany.
From the Roman Church the use of the same kind of
was not always repeated the same number of times. Litanies were begun
in this way down to the time of the Reformation. But at the end of the
Litany the threefold repetition to which we are accustomed was generally
adopted. See Martene, lib. iv., cap. xxiv., &c. ; Sarum Breviary, Psalte-
rhim, pp. 250-253 ; notes in Menard's Sacram. S. Gregorii, Feria ii. of week
before Ascension, where a Litany oi circa a.d. 840 is given.
r ' " Inde incipil Clerus Letaniam :
Kyrie, eleison.
Christe, eleison.
Christe, audi nos.
Pater de ccelis, Deus. Miserere nobis, &c.
Et prosternat se Pontifex super stramenta in medio Ecclesiis, usque dum
dicat schola : Agnus Dei." — Muratori, vol. ii., p. 472.
U

290 Litanies and Invocations of Saints.
Litanies was introduced into the Anglo-Saxon Church.
Canon 16 of the Council of Clovesho, a.d. 747, prescribes
that " Litanies should be reverently performed after the
Roman manner on S. Mark's Day (vii Kalend. May),
which was accordingly named ' Laetania Major,' and that
also, according to the custom of their forefathers, the
three days before the Ascension of the Lord should be
observed with fasting, not with the admixture of vanities,.
as was the manner of many through negligence or igno
rance, i.e., with sports and horse-racing and banquets,
but with fear and trembling, with the Cross, the sign of
Christ's passion and our redemption, and with the relics
of the saints borne before, and all the people kneeling and
humbly beseeching the pardon of God for their sins." 1
The exact date of the introduction of Invocations of
Saints is not known. But certainly by the eighth cen
tury a Litany was understood in the Western Church to
mean the invocation of the prayers of a vast number of
saints. In the Pontifical of Egbert, which is assigned,
to the ninth century, an interesting example of such a
Litany occurs in the Service for the Dedication of a
Church. It begins with Kyrie eleison, Christe eleison,
Christe audi nos, followed immediately, without any
further invocation of God, by ninety-six invocations of
saints. The approximate date is fixed by the name of
the most recent of these saints, S. Guthlac, a monk of
Croyland, who flourished at the end of the seventh and
beginning of the eighth century.2
' Haddan and Stubbs' Councils, vol. iii., p. 368.
2 Pontifical of Egbert, a.d. 732-766, page 27. The petitions which
follow the invocations show the original form of much of our English Litany,.
and reference will presently be made to them again.

Multiplication of Invocations. 291

At this time Litanies were variously described in the
Western Church, according to the method employed in
the arrangement of the invocations. In a ninth cen
tury version of the Sacramentary of Gregory,1 mention is
made of several of these kinds of Litanies. On the
Saturday before Easter, when baptisms were solemnly
performed, the rubrics direct " that the choir shall go
down to the font to perform the Litany, waiting ready
for the Bishop to come. And those who are bidden
perform a sevenfold Litany" (Litania septena). After
the children are baptized, " the choir who are appointed
perform a fivefold Litany (Litania quina) at the font."
The confirmation of the newly baptized followed, " after
which those who are bidden begin in the Church a three
fold Litany (Litania terna) , and when they have said,
' 0 Lamb of God,' the church is lighted up, &c. After
which the Bishop says Gloria in excelsis." These Litanies
are explained in a Roman Missal of circa a.d. 1490,2 as
follows : —
" Whilst the lessons are being read seven subdeacons are
prepared, one of whom should carry the Cross to the font,
1 Sacram. S. Gregorii, edited by Menard.
' " Sabbato sancto dum lectiones leguntur vii subdiaconi praeparantur
quorum unus portet crucem ad fontem, et faciunt ibi letaniam septenam,
quinam, et ternam hoc modo ; viz. prior subdiaconus incipit Kyrie eleison,
secundus et ipse idem dicit, Kyrie eleison, et tertius postea, Kyrie eleison,
deinde quilibet usque ad septimum singulatim dicit Kyrie eleison. Prior
vero postquam omnes dixerint singulatim Kyrie eleison, dicit Christe eleison
et omnes septem dicunt singulatim Christe eleison. Postea prior dicit Christe
audi nos, et quilibet singulatim dicit Christe audi ?ws ; et prosequitur totam
letaniam usque ad finem. Et dicuntur de quolibet choro septem sancti,
septem de Apostolis, septem de Martyribus, septem de Confessoribus, et
septem de Virginibus. Et postmodum fit letania quina per quinque sub-

292 Litanies and Invocations of Saints.
and they perform there a sevenfold, fivefold, and threefold
Litany in this way. The first subdeacon begins Kyrie eleison,
then the second Kyrie eleison, and the third, and so on ; then
the first says Christe eleison, and one after the other the rest
say the same ; then the first says Christe audi nos, and the
others the same. The whole Litany is then carried on to the
end, but only seven Saints are mentioned, seven Apostles,
seven Martyrs, seven Confessors, and seven Virgins. The five*;
fold Litany is said by five subdeacons, after the same maimer,
except that five Saints, &c, only are mentioned; and the
threefold Litany the same."1
diaconos, per omnia ut supra, excepto quod de quolibet choro dicuntur
quinque sancti ; et deinde letania terna per tres subdiaconos, per omnia
ut supra, excepto quod de quolibet choro dicuntur tres sancti." — Martene,
lib. i., cap. i., art. xviii., ordo 19, ex vet. Missali Romano ad usum fratrum
minorum accommodato circiter a.d. 1490.
1 The same kind of service was appointed for this day in the Statutes of
the Cathedral of S. Andrew at Wells. " Processio quomodo fit adfontem in
Vigilia PaschcB. Finita septiformi Letania quae a septem pueris in superpel-
liciis dicatur in medio chori, et quinque partita Letania- a quinque Diaconis
de secunda forma similiter in medio chori inchoata in superpelliciis ad pro-
lationem ' Sancta Maria ora pro nobis ' eat processio ad fontes." — Reynolds'
Wells Cathedral, p. 31.
In some churches a method was adopted which was not quite so elaborate
as that before described. Martene gives a further explanation of these
Litanies from a MS. of the Church of Soissons, according to which every
saint was invoked seven times in the first, five times in the second, and
three times in the third Litany; but only fourteen saints were invoked
in each Litany. This would amount to 210 invocations, instead of
the 332 invocations of the former method. Such accounts reveal very
plainly the need of reformation in the sixteenth century. — Martene, lib. iv.,
cap. xxiv.
But these repetitions were not universally practised. In the Mozarabic
Missal what appears to be the original form of Litany for this occasion is
found in the service for the day. The rubrics are in considerable confusion,
proving that the service has been altered in later times. In the earlier part
of the service a Litany of the usual mediaeval type occurs, with ninety-one
invocations for the prayers of saints. Then follow various prayers, the

Litany on S. Mark's Day. 293
It was mentioned before that the Anglo-Saxon Church
"observed the Festival of S. Mark with a special Litany
after the Roman rite, as well as the Rogation-tide which
their forefathers had learned to observe, probably from
the Gallican Church. It is recorded that the Litany for
8. Mark's Day was instituted by Gregory the Great, after
the example of Mamertus, on the occasion of a pesti
lence, and that it was of a peculiar character. It was
called Litania Septiformis, a Litany in seven divisions,
and it was carried out in the following manner : Seven
processions were arranged to start from different churches
at the same time, formed of different classes of persons,
ecclesiastics in one, men in another, monks in a third,
maidens, matrons, widows, and poor people in the rest.
And a similar procession was continued down to the end
of the seventeenth century at Tours on S. Mark's Day,
when from different approaches seven bodies of eccle-
benediction of tbe water, and the baptism of the infants. Then a second
Litany is given as follows : —
" Be merciful, Spare us, 0 Lord.
From all evil, Deliver us, 0 Lord.
From the snares of the Devil, Deliver.
********
We sinners, Beseech Thee to hear us.
That Thou wilt grant us peace, We beseech Thee.
That Thou wilt govern and defend Thy Church, We beseech Thee.
¦ That Thou wilt vouchsafe to bless and consecrate this font, We beseech
Thee. OSonofGod,"&c.The petition for the benediction of the font seems to mark this Litany as
a more ancient form, to which the other Litany with its accompanying
prayers was prefixed by the Mozarabes in mediaeval times. Martene gives
this service, but mentions only tbe first verse of this Litany, omitting the
reference to the consecration of the font which makes it different from all
other Litanies for this day .—Martene ut supra ; Mozarabic Missal, folio 1 89.

294 Litanies and Invocations of Saints.
siastics were accustomed to assemble at the Church of
S. Martin and sing Litanies.1
One other use of the word Litany remains to be
noticed. The use of Litanies in procession gave rise to
the custom of calling any processional service a Litany; and
Antiphons were provided in great numbers by Gregory
the Great, which might be sung in procession. The use
of such Antiphons in connection with Litanies has been
before referred to, and in course of time the Antiphon
itself, when so used, was called a Litany.2 The ancient
English historian, the Venerable Bede, describes how
Augustine and his companions approached the city of
Canterbury singing in this way : " It is said that as
they drew near to the city, bearing according to their
custom the holy Cross and image of the great King our
Lord Jesus Christ, they sang with one voice this Litany :
We implore Thee, 0 Lord, in Thy great mercy to turn
away Thy wrath and anger from this city, and from Thy
holy dwelling, for we have sinned. Alleluia." 3
Illustrations of all these kinds of Litanies may be
found in the Sarum Processional, or Litany Book. The
Litanies provided for use on Wednesdays and Fridays in
Lent consisted entirely of invocations, with different
lists of saints for each day, and the priest was directed
to begin the Officium Missce immediately after, without
any verse or collect.4 The Litanies described as seven
fold and fivefold, which were appointed to be said on the
Saturday before Easter, also consisted wholly of invoca
tions, but with this difference, that they were addressed
1 Martene, lib. iv., cap. xxvii., sect. 1. 2 Page 286.
" Bede, Hist. Eccles., lib. i., 25.
* Processionale ad usum Sarum, fol. xii.

Sarum Litanies. 295
entirely to the saints, and an explanation was given why
no invocations were addressed to God on that day.1 For
the processions on the Rogation Days various Antiphons
were provided, with a verse and Gloria Patri.2 On
S. Mark's Day three forms were provided, the first
metrical, and the last ending with the Preces which are
now placed at the end of our English Litany.3 And be
sides these, there was the common form of Litany, which
will be presently described at length.
But in course of time, notwithstanding the prevalence
of the practice of invoking the saints who were best
known in this or that country, the character of the peti
tions which came after the invocations gradually assumed
more of the form with which we are familiar. Mingled
with the dependence upon the prayers of the departed, a
spirit of true devotion to God and of trust in the help of

1 Fol. xciv.
" Fol. cxvi. " 1. Antiphon. Exurge Domine adjuva nos et libera nos
propter nomen tuum. Alleluia.
Presbyter. Deus auribus nostris audivimus, patres nostri annunciaverunt
nobis. Gloria Patri, &c.
Antiphon. Exurge, &c.
2. Antiphon. Surgite sancti dei de mansionibus vestris, loca sanctificate,
plebem benedicite, et nos humiles peccatores in pace custodite. Alleluia.
Presb. Deus misereatur nostri et benedicat nobis, illuminet vultum suum
super nos et misereatur nostri.
Gloria Patri, &c.
Antiphon. Surgite, &c."
Various other Antiphons follow.
J Fol. cxxxi. The first Litany begins, " Kyrie eleison qui precioso
sanguine mundum eripuisti de maledicti fauce draconis. Chorus. Kyrie.
Sancta Maria qusesumus almum poscere regem jure memento sal vet ut
omnes nos jubilantes. Chorus. Kyrie.
Sancte Michael quaesumus almum, &c."

296 Litanies and Invocations of Saints.
the Saviour was at work, guiding the mediaeval church to
lay the foundations on which the various divisions of our
English Litany are built, as the following ancient speci
men of a French Litany will show. It is from the library
of the Abbey of Corbey, and belongs to the ninth century.1
" iii. Kyrie eleison.
iii. Christe eleison.
iii. O Christ, hear us.
0 Christ, have mercy upon us.
O holy God of saints, have mercy upon us,
O holy Virgin of virgins, intercede for us.
0 holy Mother of God, intercede for us.
0 holy Mary, pray for us.
O holy Peter, pray for us.
(Then follow separate petitions to fifty-two Saints, Apostles,
Martyrs, Bishops, Abbots, Virgins, Matrons.)
0 all Saints, pray for us.
Be gracious unto us, Spare us, 0 Lord.
Be gracious unto us, Deliver us, 0 Lord.
From all evil, Deliver us, 0 Lord.
From all temptations of the devil, Deliver, &c.
From all evil thoughts ....
From all wickedness.
From all filthiness.
By Thy Cross, Deliver us, 0 Lord.
We sinners, Beseech Thee to hear us.
That Thou wilt grant us peace, Lord Jesus, we beseech
Thee. That Thou wilt grant peace and quietness to Thy Church.
That Thou wilt remove Thy wrath from Christian people.
That Thou wilt defend us from all dangers of our enemies.
1 Given in Menard's notes to the Sacramentary of Gregory, under
Monday in Rogation week.

History of English Litany. 297
That Thou wilt pardon our offences.
That Thou wilt give us remission of our sins.
That Thou wilt mercifully pour into our hearts the grace
of Thy Holy Spirit.
That Thou wilt grant us the intercession of Thy saints.
That Thou wilt give us a right faith.
That Thou wilt give us a firm hope in Thy goodness to us.
That Thou wilt give us eternal Hfe.
That Thou wilt give us everlasting light.
Son of God, we beseech Thee to hear us.
Lamb of God, which takest away the sins of the world,
Have mercy upon us.
iii. 0 Christ, hear us.
iii. Kyrie eleison.
iii. Christe eleison.
iii. Kyrie eleison.
Our Father which art in Heaven, &c.
A Collect after the Litany. 0 God of Hosts, &c."
The history of our English Litany now claims conside
ration. In 1543 a special Procession and Litany had
been ordered under the fear of famine. King Henry VIIL,
not satisfied with the way in which the order was carried
out, instructed Archbishop Cranmer to translate a Litany
which should be published with authority for general use.
In 1544 this was done ; and the Litany was sent to the
king with an interesting letter from the archbishop de
scribing how he had " felt constrained to use more than
the liberty of a translator," in adding some verses and
omitting others.1 This Litany, with the exception of a
few words, is the same as that which we have now. A
comparison between it and the ancient Sarum Litany will
1 Hook, Lives of the Archbishops, vol. vii., pp. 203-205.

298 Litanies and Invocations of Saints.
enable the reader to see exactly what was done, and the
accompanying notes will suggest the probable sources
from which the additions were derived. The following
particulars should be specially noticed. First, that the
orderly arrangement of our English Litany is a distin
guishing feature, which gives it a peculiar value. It is
true that in the Sarum Litany the general divisions are
the same as in our own ; the invocations, deprecations,
pleadings, intercessions, and concluding supplications
come in the same order. But there is an absence of any
regular arrangement of the petitions, especially of the in
tercessions, which are mixed up with the personal peti
tions in the main part of the Litany, and then recur again
after the Lord's Prayer. Secondly, that the reduction
of the invocations of the saints and angels to three peti
tions was a bold step, which brought into prominence the
fact that the Litany was in the main a prayer to God the
Son. Thirdly, that the spiritual tone of the petitions
was raised in a remarkable degree by the repeated prayer
that the Word of God, now at length accessible to
clergy and people, might be taken by both as the guide
of life under the leading of the Holy Spirit ; and that the
Lord's people might regard the'hearfcas the seat of that
love and fear of God on which acceptable service depends.
The formation of this Litany was the first step in the
revision of the ancient services after the publication of the
English Bible; and whether we regard the devotional
tone of the petitions or the masterly English in which
they are expressed, our deep thanks are due to Almighty
God for this work of Archbishop Cranmer.1
1 The text of the English Litany is taken from the Parker Society's
volume, entitled " Private Prayers— Queen Elizabeth," where it is printed

English and Sarum Litany compared. 299

Litany of 1544.

0 God the Father of Hea
ven: have mercy upon us,
miserable sinners. B. O God,
&c. 0 God the Son, Redeemer
of the World; have mercy
upon us, &c. jR. 0 God,
&c. 0 God the Holy Ghost,
proceeding from the Father
and the Son: have mercy
upon us, &c. B. 0 God, &c.

Saeum Litany.
Kyri eleyson. Christe eley
son. Christe audi nos.
Pater de coelis Deus : Mi
serere nobis. B. Pater, &c.

Fili Redemptor mundi
Deus : Miserere nobis. B.
Fili, &c.
Spiritus sancte Deus : Mi
serere nobis. B. Spiritus,
&c.

in the appendix. It is stated to be copied from the edition in the University
Library, Cambridge, entitled " An Exhortation unto Prayer, thought mete
by the Kinges maiestie, and his clergy, to be read to the people in every
church after Processyons. Also a Letanie with Suffrages to be said or song
in the tyme of the said processyons." Imprinted at London, 1544. The
spelling is given as modernized in the above volume.
. The Latin text is taken from Breviarium ad usum Sarum, Psalterium,
pp. 250-260.
In the following notes it is shown that much assistance was derived from
two Litanies published in the same year : one in a primer commonly called
Marshall's Primer, J 535, and tbe other in " Simplex ac Pia Deliberatio " of
Archbishop Herman before described. The former is given in full by Collier,
Eccles. Hist., vol. iv., p. 316. It is also printed with the spelling modernized
in Burton's " Three Primers put forth in the reign of Henry VIII.," p. 124.
It is curious to find so many points of agreement between this Litany and
that of Herman. The author of the primer was evidently an ardent re
former, and since a former edition of his primer is mentioned as possess
ing no Litany, and this edition is dated June 16th, 1535, it is possible that
he may have had some knowledge of the " Deliberatio."

300 Litanies and Invocations of Saints.

Saetjm Litany.
Sancta Trinitas unus Deus :
Miserere nobis. B. Sancta,
<fcc.

Sancta Maria : Ora
nobis. B. Sancta, &c.

pro

Litany of 1544.
0 Holy, blessed, and glo
rious Trinity, one God : have
mercy, &c. B. 0 Holy, blessed,
_&c. Saint Mary, Mother of God,
our Saviour Jesu Christ, pray
for us. B. Saint Mary, &c.
All Holy Angels and Arch
angels, and all holy orders of
blessed spirits, pray for us.
B. All holy, &c.
All holy Patriarchs and
Prophets, Apostles, Martyrs,
Confessors, and Virgins, and
all the blessed company of
heaven, pray for us. B. All
Holy Patriarchs, &C.1
Remember not, Lord, our
offences, &c.2 B. Spare us,
good Lord.
1 This was the first attempt at reducing the invocations of saints in an
English Litany. Even Marshall's Primer, 1535, contained the usual long
list of saints. The same is found in Bishop Hilsey's Primer of 1539. And a
new edition of the Processionale ad usum Sarum, with all the old invocations,
was published in this very year 1544. But Archbishop Herman in his
" Deliberatio," 1535, had boldly omitted them altogether from bis Litany.
2 This was the Antiphon to the Seven Penitential Psalms, which com
monly preceded the Litany : " Ne reminiscaris Domine delicta nostra vel
parentum nostmrum neque vindictam sumas de peccatis nostris. Parce
Domine parce populo tuo quem redemisti pretioso sanguine tuo ne in aeternum
irascaris nobis ; et ne des hasreditatem tuam in perditionem : ne in aeternum
obliviscaris nobis." — Sarum Breviary, Psalterium, p. 249.
The shortening of the responses from this point to the verse beginning
" We sinners do beseech Thee," &c, should be noticed.

Sancte Michael ora pro
nobis. B. Sancte Michael,
&c. [Twenty-eight invocations
were appointed for regular
use ; then forty more for each
day of the week ; a different
list for every day.]
Propitius esto : parce nobis
Domine. B. Propitius, &c.

English and Sarum Litany compared. 301

Litany of 1544.
Prom all evil and mischief ;
from sin, from the crafts and
assaults of the devil ; from
Thy wrath,1 and from everlast
ing damnation.
R. Good Lord, deliver us.

Prom blindness of heart ;
from pride, vain-glory and
hypocrisy ; from envy, hatred
and malice, and all unckarit-
ableness. B. Good, &c.
From fornication and all
deadly sin ; and from all the
deceits of the world, the flesh
and the devil. Good Lord,
Ac.

Prom lightning and tem
pest ; from plague, pestilence,
and famine ; 2 from battle and

Sarum Litany.
Ab omni malo : libera nos
Domine. B. Ab omni, &<:.
Ab insidiis Diaboli : libera,
&c. B. Ab insidiis, &c.
A damnatione perpetua :
libera, &c. B. A damnatione,
&c. Ab imminentibus pecca
torum nostrorum periculis :
libera, &c. B. Ab imminenti
bus, &c.
Ab infestationibus dsemo-
num : libera, &c.
A spiritu fornicationis : li
bera, &c.
Ab appetitu inanis glorise :
libera, &c.
Ab omni immunditia men
tis et corporis : libera, &c.
Ab ira, et odio, et omni
mala voluntate : libera, &c.
Ab immundis cogitationi-
bus : libera, <fec.
A csecitate cordis : libera,
&c. A f ulgure et tempestate :
hbera, &c.

1 " Ab ira tua " is found in the Roman Litany. The petition may have
been taken from Quignon's Breviary, second edit., 1537, p. 506.
2 This verse seems to be founded upon the words of the Litany in the
Primer printed in 1535, " From sodeyn and unprovided dethe, delyver us

302 Litanies and Invocations of Saints.

Litany of 1544.
murder, and from sudden
death. B. Good Lord, &c.
From all sedition and privy
conspiracy ; from the tyranny
of the Bishop of Rome, and
all his detestable enormities ;
.from all false doctrine and
heresy ; from hardness of
heart, and contempt of Thy
word and commandment.1 B.
Good Lord, &c.
By the mystery of Thy
holy incarnation ; by Thy holy
nativity and circumcision ; by
Thy baptism, fasting, and
temptation.2 B. Good, &c.

Sarum Litany.
A subitanea et improvisa
morte : libera, &c.

Per mysterium sanctae In-
carnationis tuae : libera, &c.
Per Nativitatem tuam : li
bera. Per sanctam Circumcisio-
nem tuam : libera.

Lorde. Prom pestilence and famine. . . From all mortal warre. . . From
lyghtnynge and tempestious wethers."— Collier, Eccles. Hist., vol. iv.,
p. 316. Tbe words d-wb Xoipov, Xipov, occur in the Liturgy of S. Mark. 
Swainson, Greek Liturgies, p. 18. But there is no evidence to show that
this was known in tbe West at this time, since the earliest known edition is
by Ambrose Drouard, Paris, 1583. In Herman's Litany in the " Delibe
ratio " of 1535, these words occur, " a peste et fame, a bello et casde."
1 Very similar words are found in the Liturgy of S. James, SuurKeSaaov
rd axdvSaXa' Kardpynaov rovg TroXepovg- navaov rd axiapara rSiv IkkXiiomV
rag tojv aip'taemv STravaardaeig iv rdxei KardXvaov' — Swainson, p. 286.
But the earliest known edition is by Morel, Paris, 1560. In the Primer of
1535 these words occur, " From seditions and schismies ; " and in Herman's.
Deliberatio, " a seditione et simultate," and " ut sects et omnia scandala
tollere digneris." But the last clause appears to be Archbishop Cranmer's
own. " By thy baptisme, fastings and temptations," Primer, 1535. " Per
tentationes tuas," Herman.

English and Sarum Litany con/fared.

Litany of 1544.

By Thine agony and bloody
sweat;1 by Thy cross and
passion ; by Thy precious
death and burial ; 2 by Thy
glorious resurrection and as
cension ; by the coming of the
Holy Ghost.3

In all time of our tribula
tion; in all time of our wealth ;4
in the hour of death ; in the
day of judgment.
We sinners do beseech Thee
to hear us, O Lord God ; and
that it may please Thee to
rule and govern Thy holy

Sarum Litany.
Per Baptismum tuum : li
bera. Per Jejunium tuum : libera.
Per Passionem et Crucein
tuam : libera.
Per pretiosam Mortem
tuam: libera.
Per gloriosam Resurrec
tionem tuam : libera.
Per admirabilem Ascensio-
nem tuam : libera.
Per gi-atiam Sancti Spiri
tus Paraclyti : libera.
In hora mortis : Succurre
nobis Domine.
In die judieii : libera nos
Domine. Peccatores : te rogamus audi
nos. B. Peccatores, &c.
Ut paeem nobis dones. B.
Te rogamus, &c.

1 "By thy painful agony in sweating blood and water," Primer, 1535.
" Per sudorem tuum sanguineum," Herman.
1 ''By thy death and burynge,' Primer, 1535. In the Roman Litany
also the burial is mentioned, " Per mortem et sepulturam tuam," Quignon's
Breviary, p. 506.
3 "By the comynge of the Holy Ghoste," Primer, 1535. " Per adventum
Spiritus Sancti," Quignon's Breviary.
4 " In tyme of our tribulations ... In the tyme of our felicitie," Primer,
1535. " In omni tempore tribulationis nostrae, in omni tempore felicitatis
nostra," Herman.

304 Litanies and Lnvocations of Saints.

Litany of 1544. Sarum Litany.
church universal in the right Ut misericordia et pietas
way. j,i<NK. We beseech Thee tua nos custodiat. B. Te ro-
to hear us, good Lord. gamus, &c.
Ut ecclesiam tuam regere et
defensare digneris.
Ut domnum Apostolicum,
et omnes gradus ecclesiae in
sancta religione conservare
digneris. Ut Episcopos et Abbates
nostros in sancta religione
conservare digneris.
That it may please Thee to Ut regi nostro et Princi-
keep HENRY the Vlllth Thy pibus nostris paeem et veram
servant, and our king and concorcliam atque victoriam
governor.1 donare digneris.
That it may please Thee to
rule his heart in Thy faith,
fear and love, and that he
may ever have affiance in
Thee, and ever seek Thy
honour and glory.2
That it may please Thee to
be his defender and keeper,
giving him the victory over
all his enemies.
That it may please Thee
to keep our noble Queen
That thou vouchsafe to preserve our moste gracious Soveraign Lorde
and Kynge Henry tbe eyghte, his most gracious quene Anne, all their
postente, ayders, helpers, and true subjects."— Primer, 1535.
2 These petitions seem to be Archbishop Cranmer's own.

English and Sarum Litany compared. 305

Litany of 1544. Sarum Litany.
CATHERINE in Thy fear
and love ; giving her increase
of all godliness, honour, and
children. That it may please Thee to
keep and defend our noble
Prince EDWARD, and all the
king's majesty's children.
That it may please Thee ,
to illuminate all Bishops, ^>
Pastors, and Ministers of the
church, with true knowledge1
and understanding of Thy
word ; and that both by their
pleaching and hving they
may set it forth and shew it
accordingly.1 That it may please Thee to
endue the lords of the council,
and all the nobility with

1 "That thou vouchsafe that our byshops, pastors, and ministers of thy
Churche may in holy lyfe, and in thy sound and holy worde, fede thy
people." — Primer, 1535. Prayers for the various orders of the Clergy,
"who rightly divide the word of Thy truth," twv bpdoropovvrwv tov Xoyov
n]j (rijc dX-nSeiag, are frequently met with in the Eastern Liturgies. See
above, pages 34, 58 ; Swainson, page 132. The petition for " true knowledge
and understanding of Thy word " was appropriately put forth here by
' Archbishop Cranmer, who had devoted years of labour to promote the
spread of Biblical study. Tbe Bible was first published with his name on the
title-page in 1540, and a revised edition appeared in 1541. This was the
Bible usually read in the English Church until 1568, and from it the Prayer
Book Psalms are taken. — Hook, Lives of the Archbishops, vol. vii., pp. 136-
147. See above, pp. 150-152. X

306 Litanies and Lnvocations of Saints.

Litany of 1544.
grace, wisdom and under
standing.1 That it may please Thee to
blessandkeepthemagistrates, 4v
giving them grace to execute
justice, and to maintain truth.2
That it may please Thee to
bless and keep all Thy people.
That it may please Thee to
give to all nations unity,
peace and concord.3
That it may please Thee to
give us an heart to love and
dread Thee, and diligently
to live after Thy command
ments.4

Sarum Litany.

Ut congregationes omnium
sanctorum in tuo sancto ser-
vitio conservare digneris.

Ut cunctum populum Chris-
tianum pretioso Sanguine tuo
redemptum conservare dig
neris.

1 Prayers for " all in the palace and tbe camp," iravrbg tov iraXariov Kai
aTparo-irkSov, are common in Eastern Liturgies. See above, page 34;
Swainson, page 133. " That, our ministers and governours may vertuously
rule thy people," Primer, 1535.
2 No prayer corresponding to this has been met with. It has been
recorded that in the Church of Soissons on certain days devotions named
Laudes were anciently used between the Collect and Epistle, in which the
words occur, " Omnibus judicibus et cuncto exercitui Francorum vita et
victoria." — Martene, lib. i., cap. iv., art. iii., 13, quoted in Palmer's Origines,
vol. i., p. 325. But the words do not seem to be quite analogous.
3 This seems to be taken from the ancient form used in the Anglo-Saxon
Church : " Ut cuncto populo Christiano paeem et unanimitatem largire
digneris," Pontif. of Egbert, page 30. "That thou vouchsafe to give
universal peace amonges all kings and other rulers," Primer, 1535.
4 The true insight into the foundation of spiritual life expressed in the
first half of this verse should be noticed ; the words are peculiar to our
Litany. The latter half maybe founded upon the words " ut congregationem
istam in sancta religione conservare digneris," Pontif. of Egbert, page 30 ;

English and Sarum Litany compared. 307

Litany of 1544.
That it may please Thee to
give to all Thy people increase
of grace to hear meekly Thy
word, and to receive it with
pure affection, and to bring
forth the fruits of the Spirit.1
That it may please Thee to
bring into the way of truth
all such as have erred and
are deceived.2
That it may please Thee to
strengthen such as do stand ;
and to comfort and help the
weak hearted ; and to raise
up them that fall ; and finally
to beat down Satan under
our feet.3 **?'

Sarum Litany.
Ut omnibus benef actoribus
nostris sempiterna bona re-
tribuas. Ut animas nostras et pa-
rentum nostrorum ab aeterna
damnatione eripias.
Ut fructus terrae dare et
conservare digneris.

Ut oculos misericordise tuse
super nos reducere digneris.
Ut obsequium servitutis
nostrae rationabile facias.

or possibly it may be an interpretation of the Sarum words " obsequium . . .
rationabile." 1 " That thou vouchsafe Lord to gyve the herers of thy worde Iyvely grace
to understand it, and to worke thereafter, by the vertue of the Holy Ghost,"
Primer, 1535. But the verse seems to be founded upon the words in
Herman's Litany, " ut incrementum verbi et fructum Spiritus cunctis
audientibus donare digneris."
s " That all which doe erre and be deceived may be reduced into the way
of verite," Primer, 1535. " Ut errantes et seductos reducere in viam
veritatis digneris," Herman.
3 This verse seems to be founded upon expressions in Herman's Litany,
" ut Satanam sub pedibus nostris conterere digneris," " ut lapsos erigere et
stantes coiifortari digneris," " ut pusillanimes et tentatos consolari et
adjuvare digneris." But similar petitions occur in the Primer, 1535. " That
we may the devyl with all his pomps frushe and trede under foote," " That
they which are weyke in vertue, and soon overcome in temptation, thou of
thy mercye wilt helpe and strengthen them."

308 Litanies and Lnvocations of Saints.

Sarum Litany.
Ut mentes nostras ad cceles-
tia desideria erigas.

Ut miserias pauperum et
captivorum intueri et relevare
digneris.

Litany of 1544.
That it may please Thee to
succour, help and comfort all
that be in danger, necessity
and tribulation.1
That it may please Thee to
preserve all that travel by
land or by water, all women la
bouring of child, all sick per
sons and young children, and
to shew Thy pity upon all
prisoners and captives.2
That it may please Thee to
defend and provide for the fa
therless children and widows,
and all that be desolate and
oppressed.3 That it may please Thee to
have mercy upon all men.4
That it may please Thee to
1 These words seem to be taken from the Liturgy of S. Chrysostom, drrb
¦Kauris QXiipeojg, opyf/g Kai dvciyKijg; see above, note to p. 45. Similar words
are also found in Herman's Litany, "ut afflictos et periclitantes respicereet
salvare digneris ; " and in the Primer, 1535, " That thy people in affliction
or in peryl and daunger by fyre water or lande thou wilte vouchsafe to
defende and preserve."
2 Such words are common in the Greek Liturgies, see Liturgy of S.
Chrysostom, ut supra. The improvement upon tbe few words of the Sarum
Litany should be noticed. Similar expressions are found in Herman's Litany,
and in the Primer, 1535.
3 These words seem founded upon Herman's Litany, " ut pupillos et
viduas protegere et providere digneris," but similar petitions occur in the
Primer, 1535.
4 " That unto all people, Lorde, thou wilte shewe thy inestimable mercy,"
Primer, 1535. " Ut cunctis hominibus misereri digneris," Herman.

Ut omnibus fidelibus de-
functis requiem aeternam
dones.

English and Sarum Litany compared. 309

Litany of 1544.
forgive our enemies, perse
cutors and slanderers, and to
turn their hearts.1
That it may please Thee to
give to our use the kindly
fruits of the earth, so as in
due time we may enjoy them ;
and to preserve them.2
That it may please Thee to
give us true repentance ; to
forgive us all our sins, negli
gences and ignorances ; and
to endue us with the grace of
Thy Holy Spirit to amend
our lives according to Thy
holy word.3
Son of God, we beseech
Thee to hear us. B. Son of
God, &c.
0 Lamb of God : that takest

Sarum Litany.

Ut nos exaudire digneris.

Fib Dei : te rogamus audi
nos. B. Fili Dei, &c.
Agnus Dei qui tollis pec-

' " That thou wilte forgyve all warryars, persecutors, and oppressours of
thy people, and to convert them to grace," Primer, 1535. " Ut hostibus
persecutoribus et calumniatoribus nostris ignoscere et eos convertere dig
neris," Herman. But the same prayer had been in use in tbe Anglo-Saxon
Church of the seventh century — " Pro omnibus adversantibus et calumpnian-
tibus nobis," see above, page 273 — and still more anciently in the Liturgy of
the Apostolical Constitutions,, see page 35.
2 This petition is founded upon the words in the Sarum Litany ; see a few
verses above.
3 The summing up of our spiritual needs in this verse is a peculiar beauty
of the English Litany. The petition for true repentance occurs in the
Eoman Litany, and may have been taken from Quignon's Breviary, " ut nobis
indulgeas . . . ut ad veram poenitentiam nos perducere digneris," p. 506.

310 Litanies and Lnvocations of Saints.

Litany of 1544.
away the sins of the world.
B. Grant us Thy peace.
O Lamb of God : that takest
away the sins of the world.
B. Have mercy upon us.
O Christ, hear us. B. O
Christ, &C.1
Lord, have mercy upon us.
Christ, have mercy upon
us. Lord, have mercy upon us.
Our Father, which art in
heaven ; with the residue of the
Pater noster.
And suffer us not to be
led into temptation. B. But
deliver us from evil. Amen.

The Versicle. Lord, deal
not with us after our sins.
The Answer. Neither re
ward us after our iniquities.2

Sarum Litany.
cata mundi : exaudi nos Do
mine. B. Agnus, &c.
Agnus Dei qui tollis pec-
cata mundi : parce nobis Do
mine. B. Agnus, &c.
Agnus Dei qui tollis peccata
mundi : miserere nobis. R.
Agnus, &c.
Kyri eleyson.
Christe eleyson.
Kyri eleyson.
Pater noster, &c.

Ostende nobis Domine mi-
sericordiam, &c.
Et veniat super nos mise-
ricordia, &c.
Peccavimus cum patribus,
&c. Domine non secundum pec-
catanostrafaciasnobis. Neque
secundum iniquitates nostras
retribuas nobis.

The word "ignorances" seems to be taken from the expression repeatedly
used in the Liturgy of S. Chrysostom, t&v nperepmv dpaprnparav Kai tSiv
tov Xaoit dyvongdrmv ; see above, pp. 50, 52.
1 These words are in the Roman Litany, though not in the Sarum. See
Quignon's Breviary, p. 507.
2 It will be noticed that this Versicle is tbe only one retained out of several

English and Sarum Litany compared. 311

Sarum Litany.
Oremus pro omni gradu
Ecclesiae, &c.
Pro fratribus, &c.
Pro cuncto populo, &c.
Domine fiat pax in virtute,

&c.

Animae famulorum, &c.

Domine exaudi orationem,

&c.

Dominus vobiscum, &c,

Litany of 1544.
Let us pray.
0 God, merciful Father,
Ac.1 R. 0 Lord, arise, help us,
and deliver us, for Thy
honour. 0 God, we have heard,
&c. R. 0 Lord, arise, help us,
and deliver us, for Thy name's
sake. Glory to the Father, the
Son, and to the Holy Ghost,
as it hath been from the
beginning, is, and shall be
ever, world without end.
Amen.2 in the Sarum Litany. This selection had already been made in Herman's
Litany. ' This prayer is in place of the Intercessions which were introduced again
here in the Sarum Litany. It was the Collect belonging to Sarum Missa
de tribulaticme cordis. Our translation has evidently been made from a
slightly altered version of it, which is found here in Herman's Litany.
2 This is an interesting illustration of the ancient Antiphons. The form
is taken from a service to be used on the Monday in Rogation week, con
sisting of various Antiphons and verses, thus: " Ordoprocessionis in secunda
fcria in rogationibus. Hcec sequens Antiphona cantatur a choro in stallis :
Exurge Domine adjuva nos et libera nos propter nomen tuum. Alleluia.
Presbyter. Deus auribus nostris audivimus, patres nostri annunciaverunt
nobis. Non dicatur nisi primus versus, sed statim sequatur. Gloria Patri.
Deinde repetatur, Exurge." Then other Antiphons follow in a similar
manner.-Processionale ad usum Sarum, fol. cxvi. The great antiquity of
this form of service has been mentioned above, p. 2S6.

312 Litanies and Invocations of Saints.

Litany of 1544. Sarum Litany.
From our enemies defend
us, 0 Christ.
B. Graciously look upon
our afflictions.
Pitifully behold the dolour
of our heart.
B. Mercifully forgive the
sins of Thy people.
Favourably, with mercy,
hear our prayers.
B. 0 Son of David, have
mercy upon us.
Both now and ever vouch
safe to hear us, Christ.
B. Graciously hear us, O
Christ : graciously hear us, 0
Lord Christ.1
The Versicle. O Lord, let
Thy mercy be shewed upon

1 These versicles are appointed for use in time of war, in the third Litany
for S. Mark's day, according to Sarum Use, as follows : —
" Ab inimicis nostris defende nos Christe. B. Idem.
Afflictionem nostram benignus vide. B. Idem.
Dolorem cordis nostri respice elemens. B. Idem.
Peccata populi tui pius indulge, if. Idem.
Orationes nostras pius exaudi. B. Idem.
Fili dei vivi miserere nobis. B. Idem.
Hie et in perpetuum nos custodire digneris Christe. B. Idem.
Exaudi nos Christe, exaudi exaudi nos Christe."— Processionale ad usum
Sarum, fol. cxxxiv. They are found also in the Litany of the Anglo-
Saxon Church of the eighth century.— Pontif. of Egbert, p. 32. The use
of the words, " O Son of David," apparently for the sake of rhythm, should
be noticed.

English and Sarum Litany compared. 313

Litany of 1544.
The Answer. As we do put
our trust in Thee.1

Sarum Litany.

Let us pray.
We humbly beseech Thee,
0 Father, mercifully to look
upon our infirmities, and for
the glory of Thy name's sake,
turn from us all those evils,
that we most righteously have
deserved. Grant this, 0 Lord
God, for our mediator and
advocate, Jesus Christ's sake.
Amen.2 0 God, whose nature and
property, &c.
Almighty and everliving
God; which only workest
great marvels, send down
upon our bishops, etc.
We beseech Thee, O Lord,

Oremus.
Deus cui proprium est mi-
sereri semper et parcere, &c.
(Various other Collects.)

This versicle was in frequent use, being appointed as the Verse between
Mattins and Lauds, and occurring again amongst the Preces in Lauds,
Prime, and Compline. The words Priest and Answer, now found here, are thus
accounted for ; being in place of the words above, which were used at first
because the versicle was brought here from other services, but in later
times became unintelligible.
2 This Collect is formed out of an ancient collect, '¦ Infirmitatem nostram
qusesumus Domine propitius respice, et mala omnia qua; juste meremur,
omnium Sanctorum tuorum intercessione averte. Per." — Sarum Proces
sional, fol. ccvi., quoted in Palmer's Origines, vol. i., p. 330. It should
be noticed that the words " for the glory of Thy Name's sake " now take
the place of the mention of the intercession of the saints.

314 Litanies and Lnvocations of Saints.

Litany of 1544. Sarum Litany.
to shew upon us Thine ex
ceeding great mercy, &c.
Grant, we beseech Thee, 0
Almighty God, that we in our
trouble put our whole confi
dence upon Thy mercy, that
we may against all adversity
be defended under Thy pro
tection. Grant this, O Lord
God, for our mediator and
advocate, Jesus Christ's sake.
Amen. A prayer of Chrysostome.
Almighty God, which hast
given us grace, &C.1
1 This prayer ended the Litany until 1559. See Liturgy of S. Chry
sostom, above, p. 47. It appears to have been translated direct from the
Greek by Archbishop Cranmer. He had a Latin version of it by Erasmus ;
but in his MS. collections he uses a Latin version of his own. See above,
page 42, note 1, and " Catalogue of Cranmer's Library."

CHAPTER X.
THE CREEDS ; THEIR ORIGIN, AND OSE IN ACTS
OF WORSHIP.
" Priusquam incipiam de ipsis sermonum virtutibus disputare, illud non
importune commonendum puto, quod in diversis Ecclesiis aliqua in his verbis
inveniuntur adjecta. In Ecclesia tamen urbis Romas hoc non deprehenditur
factum ... in ceteris autem locis, quantum intelligi datur, propter non-
nullos hfereticos addita qua;dam videntur." — Rufinus, expositio in Symbolum.
(Fourth century.)
THE Christian faith was set forth in its briefest form
by our Lord Himself, who laid this charge upon
His Apostles, " Go ye, and make disciples of all nations,
baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost." l Wherefore Tertullian, writing
circa a.d. 200, correctly states that Christians receive the
Creed, or Begula Fidei, " as instituted by Christ." 2
It is not known whether any longer form was drawn up
at once, and used by the Apostles ; but many passages in
the New Testament seem to lead to this conclusion.
Thus S. Paul exhorts the Thessalonians, " Hold fast the
traditions which ye were taught." 3 Writing to Timothy
he speaks more plainly, " Hold the pattern of sound
words ; " and again, " The things which thou hast heard
from me among many witnesses, the same commit thou
1 S. Matt, xxviii. 19.
2 Tertullian, de Prescript., cap. xiv.
3 rag wapaSoaeig dg ediSdxBnre e'ire Sid Xoyov eire Si kiriaroXrig ?)pwv.—
2 Thess. ii. 15.

316 The Creeds.

to faithful men." l And to Titus he describes the man
fit to be a bishop, as " holding to the faithful word which
is according to the teaching."2 All these expressions
seem to point to some fixed form of Christian doctrine,
and history confirms this view. For as soon as the full
form of the Apostles Creed is found in Christian writings,
viz., about the end of the fourth century, it is found con
nected with the tradition that it had been so fixed by the
Apostles, as the rule of what their preaching should be.3
But whether the Apostles drew up an enlarged form of
belief or not, this at least is certain, that through the
formula of Christian baptism, established by our Lord,
the doctrine of the Trinity became the foundation of
Christian worship ; and the knowledge of the Creed
which contained and expressed this faith became the
symbol or watchword by which a Christian was recog
nized. At what date the baptismal formula was first en
larged into the Creed, as we have it, cannot be known ;
because as long as persecution lasted the form in which
the Christian faith was repeated was necessarily con-
1 v-KOTVirmaiv exe vyiaivbvriav Xbymv, uiv Trap' epov iJKovaag. — 2 Tim. i. 13.
il i]Kovaag rrap' epov Sid tcoXXuiv papripojr, Tavra TtapdQov Tnarolg dvSpiirroig.
—2 Tim. ii. 2.
2 dt'Ttxopevov tov Kara ri]v SiSaxnv marov Xoyov. — Titus i. 9. But see
p. 22, where " The Teaching of the Apostles" bears a wider meaning.
3 Rufinus, Expositio in Symbol. Apost., at end of Cyprian's Works,
Oxon, 1682. This is repeated in a sermon attributed to S. Augustine, but
included amongst his doubtful works, and probably belonging to a later
writer: " Sancti Apostoli certam regulam Fidei tradiderunt, quam secundum
numerum Apostolicum duodecim sententiis eomprehensam, Symbolum voca-
verunt; per quam credentes Cafholicam tenerent unitatem et per quam
hsereticam eonvincerent pravitatem." — Sermo de Temp., 181, tom. x., p.
687. And this statement was afterwards exaggerated by assigning tbe
various articles of tbe Creed to the various Apostles.— Sacrament. Gallic,
sub finem, Muratori, vol. ii., p. 967.

Two Types of Creed. 317
cealed from the heathen, otherwise Christians would not
have known whom they might trust. Moreover, for a
long time after persecution ceased, it was considered
wrong to make public the form of Christian words, lest
the heathen should profane the name of God.1
But whilst the faith was one and the same amongst all
Churches of the East and West, it is evident that the
symbol of the faith, or Creed, which was used in the
solemn profession of Christianity at baptism, was not
drawn up universally in the same form of words. But
from the earliest times two distinct types of Creed can be
traced, corresponding with the two Creeds with which we
are familiar under the names of the Apostles Creed and
the Nicene Creed.2
1 For instance, Cyril of Jerusalem, in bis catechetical lectures delivered
a.d. 347, exhorts those preparing for baptism: " Take thou and hold the
faith which is by the Church delivered unto thee. For since all cannot read
the Scripture, that the soul may not perish for lack of instruction, in these
few articles we comprehend the whole doctrine of the faith. This \ wish
you to remember in the exact words, and to rehearse it with all diligence
amongst yourselves ; not writing it on paper, but by memory graving it on
your heart, as on a monument." He then goes on to warn them against
letting other persons hear them repeating it, and against admitting any
different form of words, quoting, " Though we or an angel from heaven
preach any other gospel, let him be accursed ; " and he assures them that
like as the seed contains the tree, so this faith in a few words enfolds the
whole knowledge of godliness contained in the Old and New Testaments.—
Cyril, Catech. Lecture V., 12 ; Mozarabic Missal, folio 151 ; Rufinus,
Expos, in Symb. , ad init.
"¦ Rufinus, ut supra ; Suicer, " Thesaurus," under the word 'S.vpfioXov.
The history of the formation of these Creeds is very complicated, as is
shown by the many volumes which have appeared on tbe subject. The
author desires to mention that, whilst he alone is responsible for the follow
ing statements, he is indebted to the Rev. Preb. E. C. S. Gibson, Principal
of Wells Theological College, for much valuable criticism, as well as help,
in pursuing the course which has been taken.

318 The Creeds.

Section I. — The Apostles Creed.
The first specimen of the Creed is found in the earliest
of the Latin Fathers, Tertullian, a presbyter of the
African Church, circa a.d. 200. He mentions the Creed
in various passages, under the term Regula fidei, as
" having been instituted by Christ and received amongst
Christians without questioning, except that raised by
heretics." And though he does not record the full words
of the Creed in any one of these passages, doubtless for
the reason stated before, yet it is possible to construct
the substance of it from them as follows. The Christian's
faith is to believe
"in one God only, Almighty, maker of the world. And
in His Son Jesus Christ, [who was sent down by the Spirit
and power of God the Father], born of the Virgin Mary,.
[suffered], was crucified under Pontius Pilate, [dead and
buried according to the Scriptures] ; the third day He was
raised again from the dead, and received in heaven ; He sitteth
now at the right hand of the Father ; He will come to judge
the quick and the dead, through the resurrection even of the
flesh. [Who sent . . . the Holy Spirit, the Comforter, and
Sanctifier,] [to bring the saints into the enjoyment of life-
everlasting .... with the restitution of the flesh]." ]
1 Tertullian de Virgin, veland., cap. i. ; the words in [ ] are added:
from adv. Prax., cap. ii., and de Prescript., cap. xiii. : " Regula quidem
fidei una omnino est, sola immobilis, et irreformabilis, credendi scilicet in.
unicum Deum omnipotentem mundi creatorem. Et Filium ejus Jesum
Christum [delatnm ex Spiritu Patris Dei et virtute] natum ex virgine
Maria, [passum], crucifixum sub Pontio Pilato, [mortuum et sepultum
secundum Scripturas], tertia die resuscitatum a mortuis, receptum in coelis,.

History of the Apostles Creed. 319
Similar outlines of a Creed can be gathered from the
writings of Cyprian, Bishop of Carthage, a.d. 248-258.
He refers to the questions used in baptism in connection
with what he speaks of as the baptismal Symbolum, and
states that besides the profession of faith in God the
Father, Christ the Son, and the Holy Ghost, this also
was demanded, " Dost thou believe in the remission of
sins and the life everlasting through the Holy Church ?"1
It is clear from these words that the questions asked
in baptism were distinct from the Creed itself as early as
the third century. And a comparison of these questions
with the interrogatories in baptism in later times will
show that there is no reason to suppose that Cyprian was
thus stating the whole or the actual words of the Creed
of the African Church in his day.2 On the contrary, they
furnish good evidence of the existence of the Creed in
full; the remainder of which may be gathered from
another passage, where he refers to the events in the life
of Christ as forming part of the necessary belief in God,
sedentem nunc ad dexteram Patris, venturum judicare vivos et mortuos per
cards etiam resurrectionem. [Qui miserit . . . Spiritum Sanctum, Paracletum,
sanctificatorem,] [ad sumendos sanctos in vitse seternae fructum . . . cum
carnis restitutione.] "
1 Cyprian, Epist. Ixix., al lxxv. to Magnus : " Sciat, . . . non esse unanj
nobis et schismaticis symboli legem, neque eandem interrogationem. Nam
cum dicunt ; Credis remissionem peccatorum et vitam seternam per sanctam
ecclesiam ; mentiuntur in interrogatione, quando non habeant ecclesiam."
See also Epist. lxx., al. Ixix. to Numidian Bishops.
2 See below', p. 342. Dr. J. R. Lumby, in his " History of the Creeds,"
pp. 17, 115, assumes on the contrary that the interrogatories and the Creed
were the same ; but he does not mention the grounds upon which this sup.
position is founded. Tbe same is repeated in his article on the Creeds in
" Prayer Book with Commentary," published by S. P. C. K. Unnecessary
doubt seems to be thus thrown upon the existence of the Creed in tbe third
century.

320 The Creeds.

and uses expressions corresponding with many words of
the Creed, though no decided reference is made to it.1
Evidence is thus given by the writings of Tertullian
and Cyprian in proof of the existence of the Creed in
the Church of North Africa from the end of the second
century in substantially the same form as it has been
handed down to the present day. Every article of the
Creed is found to be represented in the extracts above
given, and the only expressions omitted are " descended
into hell," and " the Communion of Saints ."
But whilst the Creed was thus known and referred to
in the third century, it was still considered wrong to
commit the complete form of words to writing. Conse
quently we must pass over another century and a half
before we find a copy of the full rule of faith of the Western
Church in Latin. This is given for the first time in the
writings of Eufinus, presbyter of the Church of Aquileia
in the north of Italy, circa a.d. 397. He has left behind
a careful exposition of every article of the Creed. In
the preface he states that there was an old tradition,
that when the Apostles were departing to preach the
Gospel in every land, they first laid down in common
the rule which should be followed in their preaching, in
order that there might be no diversity amongst their
converts, and that this Creed was the result. He com
pares it to the watchword amongst soldiers, and declares?
that for this reason the Apostles taught that it should
1 Cyprian de Idol, vanit., ad finem: "Ipse prsedixerat . . . oportere
ilium pati . . . et cum passus esset ad superos regredi . . . Fidem itaque
rerum cursus implevit. Nam et crucifixus . . . et die tertio rursus a mor
tuis sponte surrexit . . . Tunc in ccelum . . . sublatus est, . . . venturus e
coelo ad pcenam diaboli et ad censuram generis humani. "

History of the Apostles Creed. 32 1

not be written down on paper or parchment, but retained
in the heart, that there might be no risk of anyone
learning it otherwise than by Apostolic tradition. In the
course of his treatise he adds some wise remarks about
the substantial agreement between different churches,
though verbal differences might be found existing in
their forms of Creed. For instance, under the first
article, "I believe in God the Father Almighty," he
refers to the fact that in various churches other words
were added to the form which he was expounding, such
as the words " invisible and impassible " in the Creed of
Aquileia, which were wanting in the Creed which was
used at Eome ; and he explains that in his opinion the
reason was this : " In other churches it seemed necessary
to add such words on account of novelties introduced by
various heretics, in order that it should be impossible for
such new meanings to be put upon the ancient words of
the Creed ; whereas in the Eoman Church no heresy had
arisen, and the old custom was retained of repeating the
Creed exactly word for word as from the beginning,
without any addition being permitted." He calls atten
tion also to the words " descended into hell," which occur
for the first time in the Creed as he gives it, stating that
they were not found in the Eoman Creed, nor amongst
the Churches of the East, though, in his opinion, the truth
which they expressed was included in the word "buried,"
which those other Creeds contained.1 And very similar
tf" The Creed as expounded by Rufinus, who was the friend and contempo
rary of S. Jerome, a.d. 345-410, is as follows: —
"Credo in Deum Patrem omnipotentem, invisibilem et impassibilem :
Et in Christum Jesum unicum Filium ejus Dominum nostrum ; qui
natus est de Spiritu Sancto ex Maria Virgine ; crucifixus sub Pontio Pilato
T

322 The Creeds.

testimony is given by S. Augustine, with respect to the
Creed of the Church of North Africa at about the same
period, in his discourse delivered, a.d. 393, upon " Faith
and the Creed." 1
et sepultus, descendit in inferna ; tertia die resurrexit a mortuis ; ascendit
in coelos, sedet ad dexteram Patris ; inde venturus est judicare vivos et
mortuos. Et in Spiritum sanctum, sanctam Ecclesiam [catholicam], remissionem
peccatorum, hujus carnis resurrectionem. "
1 Cap. 1. " Est autem fides Catholica in symbolo nota fidelibus, memo-
riseque mandata, quantum res passa est brevitate sermonis ; ut incipientibus
atque lactentibus eis, qui in Christo renati sunt, et nondum Scripturarum
divinarum diligentissima et spiritali tractatione atque cognitione roboratis,
paucis verbis credendum constitueretur quod proficientibus . . . multis
verbis exponendo esset perticiendum."
Cap. 2. " Conati sunt enim quidem persuadere Deum patrem non esse
omnipotentem." He goes on to argue that because we believe in God as
Almighty, therefore we must believe that there is no creature which was
not created by Him.
Cap. 3. " Credimus etiam in Jesum Christum filium Dei Patris unigeni-
tum unicum Deum nostrum," &c.
Cap. 4. He goes on to argue that though with respect to the Son of God,
as the Only-Begotten, it could not be said that He was, or that He will be,
but only that He is ; yet for our salvation He became connected with time,
and thus we believe " in eum Dei filium quinatus est per Spiritum Sanctum
ex Virgine Maria."
Cap. 5. " Credimus in eum qui sub Pontio Pilato crucifixus est et sepul
tus. (Addendum enim erat judicis nomen propter temporum cognitionem)."
" Credimus etiam tertio die resurrexisse a mortuis."
Cap. 6. " Credimus in coelum ascendisse," &c.
Cap. 7. " Credimus etiam quod sedet ad dexteram Dei patris. (Ad dex
teram ergo intelligendum est dictum esse in summa beatitudine)."
Cap. 8. " Unde venturum convenientissimo tempore, et judicaturum
vivos et mortuos."
Cap. 9. Contains a description of the Blessed Trinity, in connection with
the belief in the Holy Ghost.
Cap. 10. "Credimus et Sanctam Ecclesiam, ujique Catholicam ; nam et
haeretici et schismatici congregationes suas ecclesias vocant." " Credimus
et remissionem peccatorum." " Credimus et carnis resurrectionem, qua

History of the Apostles Creed. 323
But whilst the Creed of Eufinus is the earliest Latin
version of the Western Creed in full, there is no doubt
that a yet earlier version of the same Creed has been
preserved in Greek by Epiphanius. He records, circa
a.d. 376, that Marcellus, after being deposed from the
bishopric of Ancyra, a.d. 336, betook himself to Italy,
and wrote to Pope Julius (a.d. 337-352), expressing his
desire that those who accused him of heresy should be
brought to Eome, and meet him face to face, and adding
a version of the Apostles Creed as he had received it,
which Epiphanius proceeds to give in Greek. In many
respects this version agrees with the Creed expounded
by S. Augastine, for it omits the words, " Maker of
heaven and earth," " dead," " Catholic," which seem to
have been omitted in the Church of North Africa ; but
it contains the words, " life everlasting," which were
generally wanting in the Western Creed.1 A similar
Greek version is also found in Anglo-Saxon characters in
the Psalter of King iEthelstan, which probably belongs
to the ninth century.2
corporis resurrectione facta a temporis conditione liberati eterna vita ineffa-
bili charitate atque stabilitate sine corruptione perfruemur." — S. August.
de Fide et Symb., tom. iii., p. 61.
' Epiphanius, adv. Hferes. Hseresis, lxxii., vol. i., p. 836; Bingham,
Antiq., Book x., chap, iv., sect. 12.
' Suicer, " Thesaurus," under the word ZipfioXov. There is no doubt that
the ordinary Latin form of the Apostles Creed was in use at this time in the
Anglo-Saxon Church. For in the Anglo-Saxon Ritual of Durham, of the
ninth century, which is interlined with a Saxon version of the Latin, under
the Capitulis ad Primam, we find —
" Credo in Deum Patrem omnipotentem creatorem cceli.
Carnis resurrectionem in vitam seternam. Amen."
The reading in vitam is a curious one, but it is twice repeated in this
book. It may be regarded as an illustration of the late admission of the
words " vitam seternam " into the Western Creed.— Rituale Eccles. Dunelm.,

324 The Creeds.

There is no doubt that variations continued to prevail
in the Creed for many centuries in the Western Churches.
Some truths were considered to be implied which were
afterwards more clearly expressed. For instance, the
words " Life everlasting " were very generally omitted.
They occur in the form of Confession which may be
gathered out of the works of Cyprian in the third cen
tury, but they are not generally found until a much later
date.1 Similarly, the words " suffered," " dead," " de
scended into hell," " Catholic," " Communion of Saints," 2
are referred to by writers and preachers as intended to
be understood or implied in other words of the Creed
long before they were universally adopted in the Creed
itself ; and these expressions were not finally fixed until
the general assent of Christendom decided upon the
form which seemed to be best suited to supply all that
was needed. Consequently it is possible that when the
variations in the Creeds used by different Churches, or at
different periods, are brought prominently into notice, an
importance appears to belong to them which they do not
really possess. In practice such variations are passed
over without notice. The different Churches meant the
pp. 166, 181. The same reading is found in Sacrament. Gallic. — Muratori,
vol. ii., p. 968.
1 Page 319.
2 The expression " Communion of Saints" occurs in Sermo de Tempore,
181, amongst the doubtful works of S. Augustine, tom. x., p. 687. It is
used also by Eusebius Gallicanus, circa a.d. 550. — "Prayer Book with
Commentary," published by S.P.C.K. It is first found in a Creed in the
Sacrament. Gallican. — Muratori, vol. ii., p. 831 ; but in the explanation of
the Creed which follows, this clause is omitted. It occurs also in Missale
Gallic, vetus, both in the Creed and in the explanation. —Muratori, vol. ii.,
p. 711-713. See Pearson on the Creed, for ancient and modern expla
nations of it.

History of the Apostles Creed. 325
same, if they did not express themselves always in the
same words, for variations are found in different copies
of the Creed, even in the same Service Books. For in
stance, in the Gallican Missals several forms of Creed
occur, which vary considerably.1 And even in the Book
of Common Prayer three different versions of the Apos
tles Creed are found, yet the differences between them
are recognized by few.2 In the same way the changes
of words which were made in the course of ages in this
Creed, as revealed in the writings of the ancients, may
be regarded as of little moment. The faith itself was the
same, though the words of the Creed may have differed.
The Apostles Creed as finally adopted.
, " Credo in Deum Patrem Omnipotentem creatorem cceli et
terrse. Et in Jesum Christum Filium ejus unicum, Dominum nos
trum. Qui conceptus est de Spiritu Sancto : natus ex Maria
Virgine : passus sub Pontio Pilato : crucifixus, mortuus et se
pultus : descendit ad inferos : tertia die resurrexit a mortuis :
'''ascendit ad coelos : sedet ad dexteram Dei Patris omnipoten-
tis : inde venturus judicare vivos et mortuos.
Credo in Spiritum Sanctum, sanctam Ecclesiam Catholicam,
sanctorum communionem, remissionem peccatorum, carnis
^resurrectionem, vitam seternam. Amen."
1 The Missale, Gallieami/m vetus contains two forms, in one of which the
word Victor is inserted after " ascendit." In Sacramentoyrium Gallicanum
the Creed occurs with the variations, unigemtum sempiternum for " unicum,"
the omission of " qui," and the use of the accusatives conceptum, natum, &c.
Inferna also is commonly found for " inferos," and sedit for " sedet."—
Muratori, vol. ii., pp. 710-722, 830, 851, 967.
2 In the Baptismal Version the words begotten, again at the end of the
world, after death are added ; the words from the dead are omitted ; and
these variations occur, went down for " descended," at for " on," remission for
;"' forgiveness," flesh for " body." In the Catechism at is used for " on."

326 The Creeds.

Section II. — The Nicene Creed.
It is evident that from the earliest times the Eastern
form of Creed differed from the Western, and that it
was variously worded in different Churches and at diffe
rent times to meet the various heresies by which the
East was distracted. The earliest. form of Eastern Creed
is found in the works of Irenseus, who carried with him
from Smyrna to Gaul the faith in which he had been
brought up. He became bishop of Lyons a.d. 177, and
his words prove that such forms as that which he re
cords had long been in regular use in the Church of
Christ.1 He says : —
"The Church, though dispersed over all the world, received
from the Apostles and their disciples the faith in One God
the Father Almighty, Maker of Heaven, and earth, and seas,
and of all things in them ; and in one Christ Jesus, the Son
of God, who was incarnate for our salvation ; and in the Holy
Ghost, who preached by the prophets the dispensations (of
God), and the Advents, and the Birth of a Virgin, and the
Passion, and the Resurrection from the dead, and the bodily
ascension into Heaven of His Beloved Son Christ Jesus our
Lord, and His coming again from Heaven in the glory of the
Father to sum up all things in Himself, and to raise the flesh
of all mankind .... and that every tongue should confess
to Him, and that He should give just judgment upon all."
Irenseus then goes on to declare that this faith was
the same in all the world, and that men professed, kept,
1 Irenseus, adv. Heres., lib. i., cap. 2, 3 ; see Bingham, Antiq., book *.,
chap, iv., 1.

History of the Nicene Creed. 327
and preached it as with one heart and voice, so that
" the Churches in Germany had no other faith or tradi
tion than those in Iberia or among the Celtse, or in the
Bast, or in Egypt, or in Libya, or in the middle parts of
the earth." But whilst the faith was one and the same,
many different specimens of Creeds are found, which
belonged to different Churches of the East. So numerous
were these Creeds, that in the one Patriarchate of Antioch
three forms were in use, viz., the Creed of Antioch, the
Creed of Csesarea, and the Creed of Jerusalem. Amongst
these numerous Creeds that which is mentioned by Euse
bius, the Church historian, Bishop of Csesarea in Pales
tine, a.d. 315-340, is the most important, because it
seems to have been taken as the model for the Nicene
Creed. He wrote to the people of Csesarea, stating that
he had recited their Creed at the commencement of the
Council, and that after it had been received with general
approval, the Emperor Constantine advised that it should
be adopted by the Council, with the single addition of the
word ofioovaiog, " of one substance with." It was com
mended to the assembly of the Fathers in the following
words : " As we have received from the bishops who
were before us, and in our first catechism, and at our
I baptism ; and as we have learned from Holy Scripture ;
and as we have believed and taught during our priest
hood and episcopate ; even so we believe to this day,
and put forth our faith before you, in these words : —
Creed of Ccesarea.
We believe in one God the Father Almighty, Maker of all
things visible and invisible ;
And in one Lord Jesus Christ, the Word of God, God of

328 The Creeds.

God, Light of Light, Life of Life, the only-begotten Son, the
first-born of every creature, begotten of God the Father
before all worlds ; by whom also all things were made ; who
for our salvation was incarnate, and dwelt among men, and
suffered, and the third day He rose again, and ascended to
the Father, and He shall come again to judge the quick and
the dead.
We believe also in one Holy Ghost." x
Since Eusebius was born a.d. 264, we may conclude
that this Creed had existed, as it was thus recited, from
the middle of the third century at the latest. The
Council evidently accepted it as the basis on which their
Creed was formed, though other alterations, besides the
addition suggested by the emperor, were inserted (as
Eusebius felt it necessary to explain to the people of
Csesarea) by the decision of the assembled Fathers.2 The
result of the Council of Nicasa appeared in the following
Creed : — The Nicene Creed.
" We believe in one God the Father Almighty, maker of all
things visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten of
the Father, only-begotten (that is of the substance of the
Father) God of God, Light of Light, very God of very God,
begotten not made, of one substance with the Father, by
whom all things were made, both the things in heaven and
the things in earth ; who for us men and for our salvation
came down, and was incarnate, and was made man; He
1 Socrates, Hist. Eccles., lib. i., cap. viii.— Bingham, Antiq., book x.,
chap, iv., 9.
2 The Epistle of Eusebius ad Eccles. Cajsar. is preserved by Socrates
Hist. Eccles., lib. i., cap. viii.

History of the Nicene Creed. 329
suffered, and the third day He rose again, He ascended into
(heaven, and He shall come to judge the quick and the dead.
And in the Holy Ghost.
And those who say, ' there was a time when He was not,
and before He was begotten He was not, and that He was made
out of nothing ; ' or who assert that the Son of God is of
another substance or essence, mutable or changeable, the
holy Catholic and Apostolic Church anathematizes them."
A comparison of this Creed with that which has been
traditionally received as the Nicene Creed, shows that
many changes were introduced before it was finally
adopted for general use. It remains to consider how
this form was settled. The common explanation has
been that it was remodelled at the Council of Constanti
nople, a.d. 381, when the clauses respecting the Holy
Ghost were added, and that in consequence it has been
frequently spoken of as " the Constantinopolitan Creed."
But two reasons may be urged against this conclusion,
either of which is fatal to it. No discussion of the Creed
is found amongst the proceedings of the Council of Con
stantinople, and the Creed as it is now accepted was in
use many years before the Council was held.
It is evident that the Creed of the Council of Nicasa
was drawn up for the special purpose of condemning a
certain form of error put forth by Arius, and it is
reasonable to suppose that Churches which were not
specially interested in his heresy would not feel it to be
necessary to alter the form of Creed to which they had
been accustomed. At all events, the Catechetical Lec
tures of Cyril, which were delivered at Jerusalem a.d.
347, prove that some of the special phrases of the Creed
of the Council of Nicsea had not been adopted in the

330 The Creeds.

Creed of Jerusalem at that date. Yet at the same time
it appears that in many respects our present form of
Creed is even more closely allied to the Creed which
Cyril expounds than to the Creed of the Council of
Nicssa. This will be seen on comparing the two.
Creed of Jerusalem.
"We believe in one God the Father Almighty, maker of
heaven and earth, and of all things visible and invisible ;
And in one Lord Jesus Christ, the only-begotten Son of
God, begotten of His Father very God before all worlds, by
whom all things were made; who was incarnate and was
made man, and was crucified and was -buried ; and the third
day He rose again and ascended into heaven, and sat on the
right hand of the Father ; and He shall come in glory to judge
the quick and the dead ; whose kingdom shall have no end.
And in one Holy Ghost, the Comforter, who spake in the
prophets. And in one baptism of repentance for the remis
sion of sins : and in one holy Catholic Church ; and in the
resurrection of the flesh ; and in the Hfe everlasting."
There are, moreover, other expressions which are
used in these Lectures in such a way as to show that
Cyril considered them to be implied in the words of
the Creed, though not then belonging to it, as for in
stance, " God of God," " Light of Light," " according to
the Scriptures." x So that it can be seen that the way
1 Almost every word which now occurs in the Creed is put prominently
forward in these Lectures. For instance, Ytog rov war-pig 'opoiog Tip
yeyevvi)KOTi, ?w?) Ik Zotfig ytytvvnpkvr), Kai <j>G>g k fdrog . ... Kai
9ebg eK 9eov.— Cyril, Cateeh. Lect. XL, p. 94; cf. p. 100. JlapaSexdpeBa
Xoyov iva.v9pimcriaavTa Kard dXqQuav oi/K h BeX-qparog dvSpbg .... dXX'
Ik napOevov Kai rrvevparog dyiov. — Lect. XII., p. 105. Tlvog eveKev

History of the Nicene Creed. 331

was prepared for such additions. It should be noticed also
that the occurrence of the clauses relating to the Holy
Ghost proves that they were in use in a Creed which was
regarded in a.d. 347 as the old traditional Creed of
Jerusalem, and therefore probably belonged to an age
anterior to the Council of Nicaea. Further evidence is
derived from a work of Epiphanius, which appeared some
years before the date of the Council of Constantinople.
Herein two forms of Creed are recorded as used in-
baptism; one which corresponds almost exactly with
our present so-called Nicene Creed, and which he states
was in use until a.d. 373, and another, with many
additions, which is described as having been introduced
after that date in consequence of the Apollinarian heresy.
Since Epiphanius was a native of Judaea, and was called
from a monastery there to the bishopric of Cyprus, a.d.
367, there is little doubt that the earlier of these two forms
was either the Creed then in use in Jerusalem, or was
founded upon it.1
It is not precisely known how this Creed obtained the
sanction of the name of " The Constantinopolitan Creed,"
since it does not appear amongst the acts of the Council
of Constantinople, a.d. 381 ? But there is no reasonable
Karelin b 'Inaovg ; — Ibid, p. 106. 'H el oiipavinv Kardfiaaig. — Ibid,y. 107.
Toi/ eXBovra stti ouiTnpia. — Ibid, p. 110. Lecture XIII. contains frequent
mention of Pilate, and discussion rtepl tov wddovg. In Lecture XIV.
Cyril quotes and discusses 1 Cor. xv. 5, /cord rag ypaipdg, p. 141.
And in Lecture XVIII., after the words dg aapKog dvdoraaiv, he adds tovt'
iffri r-nv t&v veKpuiv, p. 223.
1 Epiphanius, Anchoratus, cap. cxx.,tom. ii., p. 122. All the above forms
of Creed are given in Bingham, Antiq., book x., chap. iv. The texts may
be found also in Suicer, " Thesaurus," under the word VbpfioXov.
' In Labbe's Concilia, Council of Constantinople, a.d. 381, the Creed is
added after the Canons, but without authority, since there is no reference to

332 The Creeds.

doubt but that it was accepted by the assembled Fathers,
for it occurs together with the Nicene Confession in the
acts of the Council of Chalcedon, a.d. 451, and it is there
described as " The Symbolum of the One Hundred and
fifty Fathers," i.e., of the Council of Constantinople.1
Having thus received the authority of a General Council,
this Creed spread not only in the East, but throughout
the whole of the Western Church under the form of
various versions, having been translated by different
hands for the Eoman, Gallican, Spanish, and Celtic
Churches, and appearing under the name sometimes of
the Constantinopolitan, but more generally of the Nicene
Creed.2 At first no variation from the Greek form of words
appeared.3 But in course of time two additions were
made ; they appeared first in the Spanish version, and
it in the Canons themselves. It is omitted in Beverege's Councils. The his
tory of this Creed has been most ably worked out by Professor Hort, " Two
Dissertations," pp. 73-97, so as to leave little room for doubt that its accept
ance may be traced to the influence of Cyril, who was one of the foremost
members of this Council.
1 Labbe, Council of Chaleednn, a.d. 451, tom. iv., pp. 342, 563, gives the
Symbolum of the Three hundred and eighteen Fathers (Nicene), and the
Symbolum of the One hundred and fifty Fathers (Constantinople).
2 In the Third Council of Toledo, a.d. 589, Canon 2 (Labbe, torn, v., p.
1009), it was ordained that " throughout all the Churches of Hispania or
Gallfecia the symbol of the faith according to the form of the Council of
Oriental Churches at Constantinople, that is, of the one hundred and fifty
bishops, should be recited." But Isidore, Bishop of Seville, a.d. 603-636,
mentions it as " The Nicene Symbol," or as " The symbol put forth by the
conference of the three hundred and eighteen holy Fathers at the Synod of
Nicaea."— Isidore, de Eccles. Offic, lib. i., cap. xvi. And it has been com
monly handed down in the Western Churches under this name.
3 Evidence of this may be found in the Latin version of the Sacramentary
of Gelasius, and in the Stowe Missal of the Celtic Church.

History of the Nicene Creed. 333
by degrees spread throughout the world. One of them,
" God of God," Deum de Deo, has been accepted without
contention ; the other, " and the Son," Filioque, has been
one of the causes of the unending schism between East
and West.1
In the following tables the reader will be able to
follow the gradual formation of the Creed, first in the
Greek, and then in the Latin versions. In the first
table the Nicene Confession is traced from the more
ancient form used in the Church of Caesarea ; and then
the Constantinopolitan Confession is traced from the
more ancient form used in the Church of Jerusalem, and
the difference between the two can be readily noted. In
the second table four Latin versions are given : 1, the
form which accompanies the Greek version in the Gelasian
Sacramentary, representing a very early translation, used
probably in some Gallican Church in the eighth century ;
2, the form in use in the Celtic Church of the ninth
century ; 3, the Spanish version of the Mozarabic
Breviary and Missal ; 4, the form which was finally
adopted by the Eoman Church and throughout the
"West. 1 These additions appear in the records (apparently spurious) of the
Spanish Council of Braga, a.d. 411. The Bishop Pancratianus expresses
the belief of the assembled Fathers in various sentences, to which the others
assent ; and these words occur, " Credo in unum Verbum genitum ab ipso
Patre ante tempora, Deum ex Deo vero, &c." " Credo in Spiritum Sanc
tum procedentem a Patre et verbo," &c. The first undisputed appearance
of the words is in the version of the Creed put forth by tbe Third Council
of Toledo, a.d. 589, and hence they appear in the Mozarabic Missal and
Breviary.— Labbe, Concilia, Bracarense Concilium, tom. ii., p. 1508 ; Third
Toledo, tom. v., p. 1001 ; Mozar. Missal, fol. 6 ; Brev. Gothicum, p. 945.
But in both cases the expressions which have been generally accepted differ
from the words here used, " deum ex deo," and " et filio."

334

Table of

Creed of Gssailxa. 1
Hiareiopev eig 'iva Bebv irarepa iravro-
Kpdropa,
tov Ttnv dirdvTiov bparwv Te Kai aopa-
Ttav iroir\Tr\v.
Kai eig eva Kvpiov 'Inaovv Xpiorov,
tov tov Beov Xoyov,

Bebv eK Beov,
tj>wg ex Qiorog
Z,mr\v Ik Z,iDi)g,
vwv povoyevr),
wpoitotokov irdo-ng Kriaeiog,
Trpb irdvriov riov aitnvtnv eK tov Beov
irarpbg yeyevvnpkvov,
Si oh Kai eykvero rd irdvra'
tov Sid rr/v -nperepav amrnpiav aapKin-
9evra,

Kai ev dv9po>iroig iroXirevadpevov,
Kai iraBbvra,
Kai dvaardvra ry~ Tpiry yu'epif,
Kai dveXBovra rrpbg rbv irarepa,
kcli r\lovra irdXtv Kplvai Ztivrag Kai
veKpovg.
Tliorevopev Kai eig iv irvevpa dyiov.

Nicene Creed.2
Tliorevopev eig eva Bebv irarepa iravro-
Kpdropa,
irdvrwv bparGivre Kai dopdriov iroinrrpi.
KaX eig eva Kvpiov 'Inaovv Xpiorov,
rbv v'ibv tov Beov,
yevvnBevra bk tov irarpbg povoy vrj
(tovt lariv eK rrjg ovaiag tov irarpbg)
Bebv Ik Beov,
tp&g £k fwrog,
Bebv dXnBivbv Ik Beov dXnBivov,
yevvnBevra ov iroi-nBkvra,
bpoovtriov rip irarpi,
Si ov rd irdvra eyevero,
rd re 'ev rip ovpdvip Kai rd ev ry yy'
rbv Si r)pdg roiig dvBpinirovg Kai Sid
rr/v -nperepav owrnpiav KareXBovra
Kai aapKinBevra,
Kai evavBpioirrjaavra,
iraBbvra,Kai dvcwrdvra ry Tpiry rjpkpa,
dveXBovra eig rovg ovpavovg,
kpxbpevov Kplvai ^otvrag Kai veicpovg.

Kai eig to tiyiov irvevpa.
Tobg Se Xkyovrag 'Hr Trore 'ore ovk fiv
Kai irpiv yevvnBrfvai ovk -fjv, Kai 'irri 'E£
ovk ovtojv iyevero, f/ el er'epag viroa-
rdaetng r\ oiiaiag ipdaKovrag elvax rpeir-
tov ff dXXoimrbv rbv v'ibv tov Beov9
dvaBepariZei r] dyia KaBoXiK-ri Kai diroa-
toXikt) eKKXnaia.

1 The text is taken from Socrates, Hist. Eccles., lib. i., cap. viii. ; it is quotedl
with a few various readings by Suicer, " Thesaurus," under the word ^vpj3oXov.
2 Suicer, ut supra.

Creeds in Greek.

335

Ckked or Jerusalem.3
Uiertioatv eig eva Bebv irarepa iravro-
Kparopa,
iroii\rrp' ovpavov Kai yijg,
bpariiiv re ircivrtnv Kai dopdriov.
Kai tie tva Kvpiov 'Inaovv Xpiorov,
rbv v'ibv rov Beov rbv povoyevi],
rbv ik rov irarpbg yevv-nBevra

9tbv dXnBivbv irpb irdvrwv tUv aiiiivoiv,

fiC o-b rd irdvra eyevero'
eaoKinBevra

Kai tvavoptmrijaavTa,
oravpuBevra Kai ratpevra,
cat dvaoTavra ry rpiry i/pipf,
Kai avtXBovra eig roiig ovpavovg,
nai KaBiaavra eK Stliinv rov irarpbg,
rail ipxopevov (ev Sbly) Kplvai Knvrag
Kai vtKpovg,
o5 Trig fiaaiXeiag ovk earai reXog.
Kai eig ev iiyiov irvevpa,
Tov irapaKXnrov,

to XaXijoav ev roig irpo<pi]raig.
Kai tig ev fidirriopa peravoiag eig dfeoiv
apapriCiv'
Kai tig piav dyiav KaBoXncr/v tKKXnoiav'
Kai eig oapKog dvdoraoiv
Kai eig lmi)v aitoviov.

Constantihopolitan Creed."
Tliorevopev eig 'eva Bebv irarepa iravro.
Kparopa,
iroinrrjv ovpavov re Kai yrjg,
oparojv re irdvTiov Kai dopdrtuv.
Kai eig eva Kvpiov 'hjooiiv Xpiorov,
tov viiiv rov Beov rbv povoyevij,
rbv Ik tov irarpbc yevvnBevra irpb
Truvrwv riov aiinvtnv,
0wc ik ^uirbg,
Bebv dXnBivbv k- Beov dXnBivov,
yevvnBevra ov iroinBevra,
bpoovowv rip irarpi,
Si ov rd irdvra eyevero'
tov ii r/pag rovg dvi/piinrovg Kai Sid
¦n)v jperipav omrnpiav KareXBovra
eK riov oiipavinv, Klii aapKinBevra 1«
irvevparog dyiov Kai Mapiag rrjg
irctpBevov,
Kai evavBpidiriioavra,
OTavpojBerra re inr'ep i/piov i-jrl Tlovriov
ILiXdrov, Kai iraBbvra, Kai raipivra,
Kai avaordvra ry rpiry npepa Kara
rag ypaipdg,
Kai dveXBovra eig rovg ovpavovg,
Kai KaBelbpevov Ik Stliuiv rov irarpbg,
Kai irdXw epxbptvov perd Solng Kplvai
luivrag Kai veKpovg,
oil rfig /3aoiXeiag ovk earai riXog.
Kai eig rb irvevpa rb iiyiov to Kvpiov
Kai rb Itooiroiov,
rb eK tov irarpbg eK-iropevopevov,
rb obv irarpi Kai viip ovvirpooKvvov-
pei'ov Kai ovvSola^opevov,
rb XaXijoav did tuiv irpwpnriov.
Eic piav dyiav KaBoXiK>)v Kai dirooro-
Xiktjv iKKXnoiav'
bpoXoyoiipev 'iv pdirriopa eig aipeotv
dpapriOiv'
irpooSoKwpev dvdoraoiv vtKpuiv,
Kai Z]wnv Toil piXXovrog aiwvog. ' Aprpi.

8 Deduced from the Lectures of Cyril ; Bingham, Antiq., book x., chap, iv., 8.
' Labbe, Concilia, Council of Chalcedon, a.d. 451, tom. iv., p. 342 ; see also
p. 563; Suicer, ut supra ; Epiphanius, Anchoratus, cap. cxx., p. 122.

336

Table of Latin Versions

Symbolum.

Creed of the Celtic Church.

Sacramentarium Gelasianum, VHI.Cent.1

Stowe Missal, IX. Cent?

Credo in unum Deum, Patrem omnipo-

Credo in unum Deum patrem omnipo-

tentem, factorem cceli et terra, visibi-

tentem, factorem coeli et terrse, uissiui-

lium omnium et invisibilium.

lium omnium et insuilium :

Et in unum Dominum Jesum Christum,

Et in unum dominum nostrum ihesum

Filium Dei unigenitum,

christum, filium dei unigenitum,

de Patre natum ante omnia sa-cula :

natum ex patre ante omnia ssecula :

lumen de lumine : Deum verum de Deo

lumen de lumine ; deum uerum de deo

vero ;

uero

natum non factum : consubstantialem

natum non factum, consubstantialem

Patri : per quem omnia facta sunt :

Patri, per quem omnia facta sunt.

Qui propter nos homines, et propter nos

Qui propternoshomineset propter nos

tram salutem deseendentemdeccelis;

tram salutem discendit de coelo,

et incarnatum de Spiritu Sancto

et incarnatus est de spiritu sancto

et Maria Virgine,

et Maria uirgine ;

et humanatum :

et homo factus est ;

crucifixum etiam pro nobis sub Pontio

crugifixus hautem pro nobis sub pontio

Pilato, et passum, et sepultum ;

pilato, passus et sepultus ;

et resurgentem tertia die secundum

et resurrexit tertia die secundum scrip

scripturas ;

turas,

et ascendentem in coelos, et sedentem

et ascendit in coelos, et sedet ad dex-

ad dexteram Patris :

tram dei patris :

et iterum venturum cum gloria

et iterum uenturus cum gloria

judicare vivos et mortuos :

judicare uiuos et mortuos,

cujus Regni non erit finis.

cujus regni non erit finis.

Et in Spiritum Sanctum Dominum, et

Et spiritum sanctum, dominum et

Vivificatorem : ex Patre

uiuificatorem, ex patre

procedentem :

procedentem,

qui cum Patre et Filio simul adoratum,

cum patre et filio coadorandum

et conglorificatum ; qui locutus

et conglorificandum, qui loqutus

est per Prophetas.

est per profetas ;

In Unam, Sanctam, Catholicam, ot

Et unam sanctam seclesiam

Apostolicam Ecclesiam.

catholicam et apostolicam :

Confiteor unum Baptisma in remis

Confeteor unum babtismum in remis

sionem peccatorum.

sionem peccatorum :

Spero resurrectionem mortuorum,

spero resurrextionem mortuorum

et vitam futuri sseculi. Amen.

et uitam futuri sseculi. Amen.

1 Muratori, Liturg. Rom. vetus, vol. i., p. 541. This version accompanies a
corresponding Grsek Creed in Roman letters.
2 F. E. Warren, Liturgy and Ritual of the Celtic Church, p. 231.

of the Nicene Creed.

337

Stmbolum Apostolorum.
Mozarabic form?
Credimus in unum Deum Patrem omni-
potentem, Factorem cceli et terra?, visi-
biiium omnium et invisibilium eondi-
torem.4
Et in unum Dominum nostrum Jesum
Christum, Filium Dei unigenitum,
et ex Patre natum ante omnia sjecula,
Deum ex Deo ;
Lumen ex lumine ; Deum verum ex
Deo vero :
Natum non factum (Homousion Patri :
hocest,ejusdem cum Patre substan-
tia?;) per quem omnia facta sunt
qufe in cffilo, et qiue in terra :
Qui propter nos homines, et propter
nostram salutem descendit de cxlis,
Et incarnatus est de Spiritu Sancto,
ex Maria Virgine :
et homo factus est.
j Passus (est) sub Pontio Pilato : Se
pultus :
Tertia die resurrexit.
Ascendit ad (in) ccelos : sedet ad dex
teram Dei Patris omnipotentis
Inde (Iterum) venturus est (in gloria)
• judicare vivos et mortuos :
Cujus regni non erit finis.
(Credimus) et in Spiritum Sanctum, Do
minum (et) vivificatorem, et ex
Patre et Filio procedentem.
Cum Patre et Filio adorandum et con-
glorificandum : qui locutus est per
prophetas.
Et (In) unam sanctam catholicam et
(atque) Apostolicam Ecclesiam.
Confitemur unum baptisma in remis
sionem peccatorum.
Exspectamus resurrectionem mor
tuorum,
Etvitamwrai«r«(futuri) saeculi. Amen.

Symbolum Constantinopolitanum,
VEL NlCaENUM.
Boman form.
Credo in unum Deum P.itrem omnipo-
tentem, factorem cceli et terrse, visibi-
lium omnium et invisibilium.
Et in unum Dominum Jesum Christum,
Filium Dei unigenitum.
Et ex Patre natum ante omnia sascula.
Deum de Deo :
Lumen de Lumine : Deum verum de
Deo vero.
Genitumnon factum, consubstantialem
Patri : per quem omnia facta sunt.

Qui propter nos homines, et propter
nostram salutem descendit de ccelis.
Et incarnatus est de Spiritu Sancto ex
Maria virgine :
Et homo factus est.
Crucifixus etiam pro nobis sub Pontio
Pilato : passus et sepultus est.
Et resurrexit tertia die secundum
Scripturas.
Et ascendit in coelum : sedet ad dex
teram Patris.
Et iterum venturus est cum gloria
judicare vivos et mortuos :
Cujus regni non erit finis.
Et in Spiritum Sanctum Dominum et
vivifieantem : qui ex Patre Filioque
procedit.
Qui cum Patre et Filio simul adoratur
et conglorificatur : qui locutus est
per prophetas.
Et unam Sanctam Catholicam et
Apostolicam Ecclesiam.
Confiteor unum baptisma in remis
sionem peccatorum.
Et exspecto resurrectionem mortuo
rum.
Et vitam venturi seculi. Amen.

3 Labbe, Concilia, Third Toledo, a.d. 589, tom. v., p. 1001. Words in italics are
found in Mozarabic Missal, fol. 6, but omitted in Labbe ; words in brackets are given
in Labbe, but omitted in the Missal ; see also Brev. Goth, ordo Primay,M)45.
4 Cf. Creed of Antioch, rov riov oXmvS-npiovpybv re Kai ironirip'.-
Z

-Soc.,H. E.,ii.,c. x.

338 The Creeds.

Section III. — Quicunque Vult.
In addition to the Apostles and Nicene Creeds, there
is another form of words in which Christians of the
Western Churches have been accustomed to express the
faith in acts of worship. It is commonly called " The
Athanasian Creed," but more strictly speaking it is a
hymn or psalm concerning the Holy Trinity.1 It is now
generally agreed that it was named after Athanasius, not
because he was the author of it, but because the faith
which it sets forth and guards is that faith which he
so well defended in the contest against Arius. There is
much uncertainty about its date and author, but it is
generally supposed to have been drawn up in France at
an early date, possibly during tb;e fifth century. Its
purpose evidently was to guard the faithful against the
various forms of error which had been introduced into
Christianity, and with which they might be brought in
contact. It is found in psalters of the eighth century,
and from Prance its use spread to England apparently.
about that period.2 But it is evident that it was not
known to Isidore, Bishop of Seville, a.d. 603-636. For
whilst he refers to a rule of faith in addition to the
Nicene and the Apostles Creeds, he uses words which
' The title, " The Creed of S. Athanasius," was not added until the last
review of tbe Book of Common Prayer. It was commonly headed, " Sym
bolum Sancti Athanasii," in mediseval breviaries. But in the First Prayer
Book of 1549 it was described merely as " this Confession of our Christian
Faith. Quicunque vult, &c." And this was continued in the successive
editions until 1662, when the words, " commonly called tbe Creed of Saint
Athanasius," were inserted.
2 Ommanney, " The S.P.C.K. and the Creed of Saint Athanasius," p. 37. i:,

Use of the Creed in Baptism. 339

show that this included various matters of Catholic
tradition, in addition to the explanation of the belief in
the Trinity ; and " Quicunque Vult " is not found in
the Mozarabic or Spanish Service Books which were
revised by him.1

Section IV. — The use of the Creeds in Acts of Worship.
For several centuries the public use of the Creed seems
to have been confined to the profession of Christianity
and to the Service of Holy Baptism. It was solemnly
delivered and taught to the catechumens after they had
gone through a course of preparation such as we find in
the Catechetical Lectures of S. Cyril, but it was not
otherwise used in the public services. The use of the
Creed in baptism is frequently described in early
writings. In the Apostolic Constitutions directions are
1 Isidore, de Eccles. Officiis, lib. i., cap. 16, De Symbolo Nicteno ; cap. 22,
De Symbolo, i.e., the Apostles Creed ; cap. 23, De Begula fidei. " Hsec est
autem post Apostolorum symbolum certissima fides, quam doctores nostri
tradiderunt, ut profiteamur Patrem et Filium et Spiritum Sanctum unius
esse essentiaa, ejusdemque potestatis et sempiternitatis unum Deum invisi-
bileni, ita ut singulis personarum proprietate servata, nee substantialiter
Trinitas dividi, nee personaliter debeat omnino confundi." He then goes on
to explain about creation ; about marriage ; that baptism must not be re
peated ; about the unity and peace of the Church ; and that temporal
goods are not common ; ending thus : " Hasc est Catholics? traditionis et
fidei vera integritas de qua si unum quodlibet respuatur tota fidei credulitas
amittitur." From which it appears that though " Quicunque vult " was un
known to him, a somewhat similar form of explanation of the Christian
faith was in use in his days.
For the Latin original of Quicunque vult, see Ommanney, " Early
History of the Athanasian Creed," Appendix, p. 403 ; Bishop Harold
Browne, " Exposition of the Articles," p. 229.

340 The Creeds.

given for the instruction of the catechumens in the
various subjects which a Christian ought to know, after
which the person to be baptized is called upon to
renounce Satan and express his adherence to Christ, and
declare his belief in a form of words in general agreement
with the Eastern model.1
Similarly, in the Roman Church an examination of the
candidates for Holy Baptism was made with great care
and many prayers during Lent; after which they were
admitted to baptism on the "Wednesday before Easter, as
follows : first of all the names of the candidates were
written down; then they were called into Church, and
arranged, the males on the right, the females on the left ;
then prayer was made for them, and salt was blessed and
given to them ; then the exorcism followed, wherein
prayer was offered that God would send to them His
good angel, and the devil was summoned to depart from
them. The ceremony named " the opening of the ears "
followed, in which, after the word Fphphatha had been
solemnly pronounced, an explanation of the four Holy
Gospels was given, and portions from each were read.
Then the Creed was repeated with a brief explanation.2
Such services in connection with the testing of the
1 Apost. Constit., lib. vii., 39-41.
2 A rubric at the end of the Gelasian Canon directs that notice should be
given to the people beforehand : " Posthsec commonenda est plebs pro jejuniis
. . . sive pro Scrutiniis, vel aurium apertione." The services on the Third
Sunday in Lent referred to those who were about to bring their children
to be baptized, the following words being added : " Infra Canonem.
Memento Domine famulorum famularumque tuarum; qui electos tuos
suscepturi sunt ad sanctam gratiam Baptismi tui . . ." Mention of those
about to be baptized was again made on the Fourth and Fifth Sundays in
Lent, and on the following Wednesday the services named Scrutinia were
held.— Muratori, vol. i., p. 698; pp. 521, 526, 529.

Use of the Creed in Baptism. 341

candidates for baptism are found in various ancient
missals, though nowhere so fully as in the Sacramentary
of Gelasius ; and it is evident from these services that
there was much diversity of practice in early times respect
ing the Creed which was used on this occasion in the
Western Church. In the earliest " Ordo Romanus," be
longing, it is supposed, to the early part of the seventh
century, the Apostles Creed is apparently appointed to
be said. Similarly, in " Missale Gallicanum vetus," a
Gallican missal of the eighth, or possibly the seventh
century, the Apostles Creed is provided ; and the same is
found in a missal of the monastery of Gellone, circa a.d.
800, from the library of S. Germains.1 But from the
Sacramentary of Gelasius we learn that at some period
between the fifth and eighth century the Creed which
was used in baptism was the Nicene Creed, and this was
repeated first in Greek and then in Latin to the candi
dates. And in other Service Books of France and
Germany, previous to the tenth century, the same Creed
was used.2
At the same time, whilst Churches differed as to the
1 The meaning of the words in the Ordo Romanus is not quite clear :
" Hac expleta ambulet sacerdos in circuitum, imposita manu super capita
eurum, dicat tantum excelsa voce, Credo in Deum. Vertit se ad feminas et
facit similiter."— Muratori, vol. ii., pp. 997 ; see also pp. 710, 721. But if
the whole of the Apostles Creed was not repeated, it is evident that the
service was intended to lead the thoughts of the catechumens to it. For
the Gellone Missal, see Martene, lib. i., cap. i., art. xii., ordo 2.
2 It is not certain that the Sacramentary of Gelasius describes the cus
tom of the Roman Church ; it is more probable that this was a peculiarity
belonging to some Church of Gaul to which this particular MS. of the
Gelasian Sacramentary belonged.— Muratori, vol. i., p. 540. See also
Martene, lib. i., cap. i., art. xii., ordo 3, Pontifical of tbe Church of
Poictiers, circa a.d. 900 ; ordo 4, MS. from the monastery of Werth, in
Munster, &c.

342 The Creeds.

Creed which was repeated to the candidates for baptism,
the interrogatories which were put to them were univer
sally founded on the same model, if not in exactly the
same words, and followed the form of the Apostles
Creed. It should be understood that the interrogatories
were distinct from the services connected with the hear
ing and reciting of the Creed, which took place during
the " Scrutiny," or previous preparation for baptism, and
generally on a previous day. At the time of the baptism
the questions were asked after this general form : —
" Credis in Deum Patrem Omnipotentem ? Answer. Credo.
Credis et in Jesum Christum Filium ejus unicum Domi
num nostrum, natum et passum ? Answer. Credo.
Credis et in Spiritum Sanctum, Sanctam Ecclesiam catho
licam, remissionem peccatorum, carnis resurrectionem?
Answer. Credo." '
But in some Churches the whole of the Apostles
Creed was thus repeated under the form of three ques
tions, and in the course of the Middle Ages the words
" Vitam seternam" were added in all Churches.'2
In later times the Apostles Creed was universally used
in the Western Church as the Baptismal Creed. Accord
ing to the Roman Use it is repeated with the God
parents at the beginning of the Service for the Baptism
of Infants, and in the Baptism of Adults it is repeated by
the bishop with the person to be baptized.3 The me-
1 Martene, lib. i., cap. i., art. xviii., ordo 4, 5, &c.
2 Ibid., ordo 6, 7, &c. In Sacramentarium Gallicanum the whole Creed
is so repeated, with the variation, " carnis resurrectionem, vitam habere
post mortem, in gloriam Christi resurgere." — Ibid., ordo 3 ; Muratori,
vol. ii., p. 851.
8 Pontificate Bomanum, 1818.

Use of the Creed in the Liturgy. . 343
diasval Use of Sarum was the same, with the exception
that the last interrogatory was worded thus, " et vitam
seternam post mortem ? " which has been continued in
our English form.1 The ancient Celtic use was also
similar.2 The Creed which was entrusted to Christian people
with so much solemnity at the time of their baptism was
stored up in their memories for continual use. But for
many centuries the ordinary daily use of the Creed seems
to have been confined to private repetition. For
instance, in the Mozarabic Missal, in the service of Palm
Sunday, on which day the Creed was delivered in the
Spanish Church to those about to be baptized, an ad
dress was provided, taken from a sermon to catechumens
by S. Augustine, in which the people were exhorted to
use it daily, " before going to sleep, and before starting
to their work," with a caution expressing the objection
which was felt to its being committed to writing. After
which it was solemnly repeated by all three times.3
The use of the Creed in the Liturgy can be traced
back as far as the fifth century. But it is not known
when it was first introduced. Probably it was the
custom to recite it occasionally long before it formed
part of the fixed service, and there is no doubt that its
1 Maskell, Monum. Eitual., vol. i., pp. 12, 22, Office for Public Baptism
of Infants.
2 F. E. Warren, Liturgy and Ritual of Celtic Church.
3 Mozar. Missal, folio 151: " Charissimi, accipite regulam fidei, quod
Symbolum dicitur. Et cum acceperitis in corde scribite, et quotidie apud
vosmet ipsos dicite. Antequam dormiatis ; antequam procedatis vestro
symbolo vos munite. Symbolum nemo scribit, ut legi possit. Sed ad
recensendum ne forte deleat oblivio quod non tradidit lectio, sit vobis codex
vestra memoria." Cf. S. Augustine, ad Catechumenos, lib. i., cap. i., tom.
ix,p. 291.

344 The Creeds.

regular use was ordained at different periods in different
Churches. In the Church of Antioch it was first ordered
to be used at every service by Peter the Fuller, whojwas
Bishop of Antioch circa a.d. 471 ; and it began to be used
in a similar manner at Constantinople, a.d. 511, where
" it had been previously used only on the occasions when
the bishop explained, and delivered it to those about to
be baptized." 1 The example was followed in the Spanish
Church in the course of the same century. For it was
decreed by the Third Council of Toledo, a.d. 589, that the
Constantinopolitan Creed should be recited immediately
after the Consecration, before the Lord's Prayer ; and it
is found in this position in the Mozarabic Missal.2 It is
mentioned also by Isidore, Bishop of Hispalis (Seville),
a.d. 603-636, as the Creed "put forth at the Nicene
Synod ; " and he says, " it is for this reason proclaimed
by the people with general confession in all churches,
because it tramples upon all impious errors and blas
phemies of perverted faith." 3 From which it is evident
that its regular use was introduced into the Liturgy in
Spain in consequence of the recent prevalence of heresies
there. It is uncertain when the Creed was introduced into
the Roman Liturgy. It is stated by Bingham that it
was not so used in the Roman Church until a.d. 1014.4
But there seems to be some mistake in this statement,
since directions for its use in its present position after
1 Martene, lib. i., cap. iv., art. v., 9 ; Bingham, Antiq., book x., chap, iv.,
2 Labbe's Concilia, Third Council of Toledo, Canon 2, tom. v., p. 1009. See
above, p. 332.
3 Isidore, de Eccles. Offic, lib. i., cap. xvi.
1 Bingham, Antiq., book x., chap, iv., sect. 17.

Use of the Creed in the Liturgy. 345
the Gospel are found in the second Ordo Romamos, which
: belongs to a very much earlier date, probably the seventh
or eighth century.1 And the author of the ancient ex
position of the Mass named " Gemma Animae," states
that Pope Damasus, a.d. 366-384, first gave directions
that it should be sung at the Mass.2 Pope Damasus is
known to have been a zealous defender of orthodoxy
against the Arians, but there are difficulties in accept
ing this statement as correct. Possibly this tradition
and the directions in the Ordo Bomanus referred to the
occasional use of the Creed. For it is evident that it
was not in regular use in the days of Pope Gregory the
Great, since the opening rubric of the earliest copy of
his Sacramentary does not allude to it. Such occasional
use of the Creed may have been allowed at that time to
drop out altogether, so that its re-introduction into the
Roman Liturgy in the eleventh century appeared to be a
new addition to the service.
It is interesting to us as English Churchmen to find
that the Celtic Church had adopted the use of the Nicene
Creed long before this date, for it is found, without the
filioque clause, in the Stowe Missal which is assigned to
the ninth century.3 It stands there in a similar position
as in our English Service, only separated from the
Gospel by certain collects.
1 "Post lectum evangelium, candela? in suo loco extinguuntur, et ab
' Episcopo Credo in unum Deum cantatur ; et thuribula per altaria por-
tantur et postea ad nares hominum feruntur et per manum ad os
trahitur."— Muratori, vol. ii., p. 1023. In a note Muratori states that this
passage has not been interpolated, though some have thought so.
2 " Credo in unum Deum Constantinopolitana Synodus composuit ; sed
Damasus Papa ad Missam cantari instituit."— Gemma Animse, lib. i., cap. 88.
3 F. E. Warren, Liturgy and Ritual of the Celtic Church, p. 231.

346 The Creeds.

At what date the Creed was introduced into the daily
" Hour " Services cannot be stated with certainty. The
regular use of a Creed belongs to the Service of Prime in
the Western Church, which is known to have been intro
duced in the time of Cassian, a.d. 390-440 ; x and in
ancient examples of this Office the Apostles Creed appears
amongst the Preces. It occurs again in a similar posi
tion in the Office of Compline. In many copies Qui
cunque Vult also occurs a little before it in the Office of
Prime, having been in daily use in some Churches in
addition to the Apostles Creed.2
In -the Mozarabic Breviary, which in many particulars
resembles the Eastern forms of service, the Nicene Creed
is found in a similar position. It is ordered to be used
after Te Deum laudamus and Gloria in excelsis Deo upon
Sundays and Festivals in the Office of Prime, and it is
headed " Symbolum Apostolorum." 3 But since Isidore
makes no mention of Prime in his treatise upon the
Offices of the Church it appears probable that this service
was added in the seventh century or later.
In the Eastern Church the Nicene Creed is used in the
Midnight or Mattin Service, and again in Compline.4
The use of the Creed as part of the preparation prefixed
to the various " Hour" Services in the Western Church
was an addition made after the eleventh century.8
1 Page 121.
5 Martene, de antiq. Eccles. rit., lib. iv., cap. viii., 3 ; de antiq. Monach.
rit, lib. i., cap. iv., 13 ; Amalarius, de Eccles. Offic., lib. iv. , cap. ii. ; Kituale
Eccles. Dunelm., pp. 166, 181. See above, pp. 135, 142, 259.
3 Breviarium Gothicum, Hora Canon, ordo Primae, p. 945.
4 Neale, Holy Eastern Church, Introd., vol. ii.
6 Page 124. Martene, de Antiq. Monach. Rit., lib. i., cap. ii., 32, 33.

LIST OF WORKS REFERRED TO.

Alcuin. Opera. Migne's Patrol.,
tom. ci.
Amalarius. (See Speculum antiques
Devotionis.)
Anecdotes' of Archbishop Cranmer,
by Ralf Morice. Camden Soc.
Athanasius. Opera. 2 vols. (Ex
offic. Commelin.) 1600.
Augustine. Opera. 10 vols. Paris,
1614.
Beverege. Synodicon. Oxon, 1672.
Bingham. Antiquities of the Chris
tian Church. 9 vols. 1838.
Bona. Rerum Liturgicarum libri
duo. Rome, 1671.
Breviarium ad usum Sarum. Edited
by Proctor and Wordsworth.
Cantab. 1882.
 Gothicum. See Mozarabic.
 Romanum. Revised by Car
dinal Quignon. 2nd edition.
Rome, 1537.
 Romanum. Mechlin, 1848.
Bryennius. Doctrine of the Twelve
Apostles. Constantinople, 1883.
Bucer, Martin. Scripta Anglicana.
Basil, 1577.
 Defensio Deliberationis Her-
manni. Basle, 1618.
Burnet. History of the Reforma
tion. 6 vols. Oxon, 1829.

Canones Concilii Provincialis Colo-
niensis: cum Enchiridion Her-
manni Archiepiscopi. Colon,
1538.
Cassian. Opera. Migne's Patrol.
tom. xlix., 1.
Chambers, J. D. Divine Worship
in England in the Thirteenth
and Fourteenth Cent. London,
1877.
Chrysostom, S. John. Opera.
Grace. 8 vols. Eton, 1612.
 Opera. Latine. 5 vols. Paris,
1536.
 Liturgia, Latine. Venice,
1644.
Collier. Eccles. Hist. 9 vols. 1840.
Cotelerius. Patres Apostolici. 2
vols. Amsterd. 1724.
Cyprian. Opera. Oxon, 1682.
Cyril of Jerusalem. Opera. Graec£
et Latine, by Prevotius. Paris,
1631.
 Catechetical Lectures. Oxon,
1838.
Dionysius Areopagita. Latine.
Paris, 1515.
 Grsece. Migne's Patrol., tom.
iii.
Epiphanius. Opera. 2 vols. Paris,
1622.

348

List of Works referred to.

Gemma Animae. In Bibliotheca
Patrum. 10 vols. Paris, 1644.
Graduale ad usum Sarum. Paris,
1532.
Greek Liturgies. Edited by Dr. C.
A. Swainson. Cantab. 1884.
Gregory the Great. Opera. 4 vols.
Antwerp, 1615.
Herman. Simplex ac Pia Delibe
ratio. Bonn, 1535.
 A simple and religious Con
sultation. London, 1548.
 Enchiridion. (See Canon. Con-
cil. Prov. Colon.)
Hittorpius. De divinis Officiis.
Colon. 1568.
Isidorus Hispalensis. De Officiis
ecclesiasticis. Lipsise, 1534.
Justin Martyr. Apologies. Bonn,
1860.
Labbe. Concilia. 14 vols. Paris,
1671.
Lay Folks Mass Book. Edited by
Canon Simmons. Early English
Text Society.
Leofric Missal. Edited by F. E.
Warren. Oxon, 1883.
Mabillon. De Liturgia Gallicana.
Paris, 1685.
Martene. De antiquis Ecclesise
ritibus. 2 vols. Bassani, 1788.
 De antiquis Monachorum
ritibus. Bassani, 1788.
Menard. Divi Gregorii liber Sacra
mentorum. Paris, 1642.
Mozarabic Missal. MSS. of tenth
century. (British Museum Addit.
30,844-6.)
 Toledo, 1500.

Mozarabic Missal. Migne's Patrol.,
tom. lxxxv.
 Breviary. Migne's Patrol.,
tom. lxxxvi.
Muratori. Liturgia Romana vetus.
2 vols. Venet. 1748.
Pontifical of Egbert. Surtees Society.
Pontificale Romanum. 1818.
Prideaux. Connection of Old and
New Testaments. 2 vols. 1718.
Processionale ad usum Sarum. 1544.
Rituale Ecclesise Dunelmensis. Sur
tees Society.
Rufinus. Expositio in Symbolum.
Appendix to Cyprian's works.
Oxon, 1682.
Sarum Missal. London, 1520.
 Edited by F. H. Dickinson.
1884.
 in English. Church Press
Company.
Schleusner. Lexicon Vet. et Novi
Test. Glasgow, 1822.
Speculum antiquse devotionis. Edited
by Joh. Cochlseus. Mogunt. 1549.
Stillingfleet. Antiquities of British
Churches. Oxon, 1842.
Stowe Missal. In " Liturgy and
Ritual of Celtic Church." By F.
E. Warren.
Strype. Memorials of Cranmer.
2 vols. Oxon, 1840.
Suicer. Thesaurus Ecclesiasticus.
2 vols. 1682.
Sylloge Confessionum. Oxon, 1827.
Tertullianus. Opera. Migne's Pa
trol., tom. i., ii.
Walafridus Strabo. In Bibliotheca
Patrum. 10 vols. Paris, 1644.

INDEX

A.
Absolution, in Sarum Liturgy,
92, 93 n. ; in Hour Offices, 137,
142 ; private, 156 ; first English
form, 157 ; modern English form,
161, 171 ; in Herman's Consulta
tion, 191 ; modern representative
of Kiss, 225 ; revised Roman form,
256; prefixed to CommonPrayers,
266.
Agape, joined with Eucharist, 23 n. ;
separated, 26.
Agnus Dei, in Sarum Liturgy, 101 ;
in First Prayer Book, 161;
omitted from Second Prayer Book,
171 ; interpolated in Gloria, 247.
Aidan (S.), 82.
Alcuin, offices compiled by, 282 n.
Amalarius, 107, 108, 346 n.
, Ambrose, 114, 232 n., 283 n.
(Anaphora, 53.
Anglo-Saxon Service Books, 86,
135 n., 136 n., 272, 290, 306 n.,
309, 323 n., 346 n.
Antiphons, in Hour Offices, 126-142,
269 n. ; simplified by Quignon,
257-260; omitted from Common
Prayers, 271; used in Proces
sions, 294 ; still found in English
Litany, 311 n.
Antiphonarium, 18 n.
Antiquity of Church Services, 15.

Apostolical Constitutions, their ori
gin, 29; early editions of, 195 n. ;
Liturgy of, 30-38 ; Hour Services
of, 114, 116 n. ; directions about
preaching, 219 n. ; words of In
stitution, 231 ii. ; Litany, 280,
309 n.
Apostles Creed. See Creed.
Athanasius (S.),23n.,l 17 n., 118 n.
Athanasian Creed. See Quicunque
vult.
Augsburg, Confession of, 10 n.
Augustine (S., of Canterbury),
his mission to Anglo-Saxons, 85 ;
advice given to him by Gregory,
85 n., 215.
Augustine (S., of Hippo), 108,
109, 233 n., 235, 249, 252, 322.
B.
ism, use of Creed in. See

Barberini MS., 39, 44, 46, 52, 57.
Basil (S.), his account of Common
Prayers, 13, 118 ; Liturgy of, 39,
46, 57, 228.
BECON(Rev. Thomas), 168n., 197 n.
Bede (The Venerable), his account
of British Church, 81 n., S2 n.,
83 n., 86.
Bellarmin (Cardinal), 109.
in Hour Offices, 129,

350

Index.

269 n., 270 n. ; in revised Roman
Offices, 258 ; in Common Prayers,
268 ; in Mozarabic Offices, 269 n. ;
in Mozarabic Liturgy, 203 ; in
Gallican Liturgy, 268 n.
Benedict (S.), perfects the Hour
system, 121 ; confession in Bene
dictine services, 136 n. ; Preces,
264; Benedicite, 269 n. ; Benedic
tus, 270 n. ; Lessons, ib. ; Creed,
271 n.
Benediction, before Communion, 77,
87 n., 212 ; with Lessons, 127,
128, 257 ; at end of Liturgy, 80,
157, 161, 193, 247 ; of Font,
293 n. ; modern Service of, 122 n.
Benedictus, 131, 258, 268, 270 n.
Bible (Translation of), one of first
steps in Reformation, 149 ; work
of Erasmus, ib. ; of Ximenes,
150 n. ; of Cranmer,150 ; of Cover-
dale, 151 n. See Scripture, Holy.
Bona (Cardinal), on use of Kyrie,
284.
Bonaventura (S.), on use oi Ave
Maria, 125 n.
Braga, Council of, 333 n.
Breviary, the name, 17, 18 ii. ;
Sarum, 123, 124 n., 299 n. ;
specimen of its services, 124-143 ;
Aberdeen, 124 n.
Revision by Quignon, 254; spe
cimen of its Services, 256-260 ; its
Litany, 301 n., 303 n., 309 u.,
310 ii. See Common Prayers,
Hours of Prayer.
British Church, early history of, 80;
its Liturgy, 81, 84.
Bucer (Martin), his Censura, 164,
166, 221 ; his part in the Con
sultation of Herman, 184, 189.

Cesarius (Bp. of Aries), his preach
ing, 219 n. ; complaint of neglect
of Communion, 240.
Calendar, Revision of, 268 ; Quig
non's effort to enlarge the lessons,
270 n.
Calvin, 164, 221.
Canon of the Mass, in English, 71 ;
in Latin, 72 n. ; with mediseval
rubrics, 98 ; historical note on,
106 ; general plan of, 111 ; aban
doned by English Reformers, 229.
Canonical Hours, 121. See Hours
of Prayer.
Canticles, in English Services, 268.
Capitulum, in Lauds, 130 ; in Prime,
134 ; in Vespers, 139 ; in Com
pline, 141 ; replaced by Lessons,
278.
Cassian, on monastic offices, 117 n.,
119, 121 n., 346,
Catechumens, Litany of, 30 ; dis
missal of, 31, 185, 223.
Ceadda (S. Chad), 83.
Celtic Use, 82-84, 103 n., 221,
232 n., 242 n., 345.
Chalcedon, Council of, 331, 332 n.,
335.
Charlemagne (Emperor), 122 n.,
263.
Chief Priest (or High Priest), Bishop
so named, 5 n., 31, 184.
Chrysostom (Liturgy of), varia
tions in copies, 40 ; Latin Version
by Erasmus, 41, 43, 194 ; Cran
mer's Version, 41 ; English Trans
lation, 43-63; its influence on
English Services, 174, 194 n.,

Index.

351

305 n., 306 n., 308 n., 310 n. ;
mentioned by Herman, 192 ; pecu
liarity of, 233 n.
Chrysostom (S. John), Prayer of,
39 n., 47, 276, 314.
Chrysostom (S. John), Works of,
6 n., 11 n., 19 n., 41 n., 115 n.,
117 n., 192.
Church Militant. See Prayers for
the Church.
Church Services, two kinds of, 14 ;
antiquity of, 15 ; originally in
Greek, 16 ; enlarged in the West,
17.
Clemens Romanus, 5 n.
Clementine Liturgy, the earliest
known form, 28 ; translation of,
30-38 ; why so called, 30 n. ; re
sembles Liturgy of S. James,
38 ; doubtful if known to Cran
mer, 194 ; ends with benediction,
247 ; its Litanies, 280, 309 n.
Clement VII. (Pope), his efforts to
reform Breviary, 254, 256 n.
Clovesho, Council of, 83.
Colet (Dean), his explanation of
- Energumens, 30 n. ; his influence
on Reformation, 181 ; lectures on
Holy Scripture, 182 ; his study of
Dionysius, 30 n., 183 n., 223, 228,
253.
Collects, 70, 95, 132, 138, 140, 143,
159, 191, 203, 218, 258, 260, 278;
J English translation of, 218 n.,
275 ; correspond with Preces, 274 ;
i; originals of those in Common
: Prayers, 275 n., 278 n.
Colman (Bishop), 82.
Cologne (Council of), 109, 188 n.
Comfortable Words, 157, 161,171,
191, 225.

Commandments, 218 n.
Commemoration of Passion, in Cle
mentine Liturgy, 33 ; S. Chry-
sostom's, 56 ; Roman, 74 ; Medise
val, 99 ; First Prayer Book, 161 ;
Second Prayer Book, 171 ; Her
man's Consultation, 192 ; Moza
rabic, 209.
Commemoration of Saints, 43 n., 46,
58, 72, 76, 96 n., 160, 170,258,
260. See Mary, S., Prayers to
God.
Commemoration of Departed, in
Prayer for Church Militant,
222 n., 223 n. See Prayers for
Dead.
Commission for Revision of Prayer
Book, 154, 158.
Common Prayer (Book of), origin,
147 ; gradual formation, 1 54, 158,
165, 172, 178, 179; affected by
Eastern Liturgies, 174 ; likeness
to Gallican Services, 175 ; objec
tions to, 162, 164, 167, 174, 224 n.,
226 n., 227 n., 230 n., 231 u.,
245 n., 270 n. ; preface to, 146,
148, 254 n., 255.
Common Prayers, founded on Syna
gogue Services, 12 ; first mention
of, 13 ; testimony of Fathers, 13,
14 ; main divisions of, 14 ; in Eng
lish, 158, 169, 170; revision of,
254; still as anciently distinctly
English, 262 ; orderly arrange
ment of, 265 ; formed out of
ancient Offices, 266 ; repetitions
in, 279.
Communion of the People, the an
cient practice, 24, 27, 37, 62, 75,
79, 103 n., 186, 213 ; its omission,
103; its neglect traced, 238; its

352

Index.

restoration, 154, 157, 161, 193,
242 ; a marked feature of English
Liturgy, 238 ; communion of sick,
240 ; words of administration, 37,
157, 161, 171, 178, 193, 240 n.,
242.
Communion, The Order of, 155.
Communion Service (English), form
ed out of many Liturgies, 215 ;
theoretical improvements of, 216 ;
notes on, 216-248. Table of Ang
lican Services, facing 248.
Communion of Saints, its first ap
pearance in Creed, 324.
Compline, 125 n., 141, 260, 262 n.,
278, 346.
Confession, in Liturgies, 92, 156,
161,171,191,225; in Hour Ser
vices, 136, 142; in revised Bre
viary, 256 ; in modern Breviary,
136 n. ; in English Common
Prayers, 266; confused with
thanksgiving, 91 n.
Confirm, in sense of administering
the cup, 79 n.
Confiteor, its use in Vulgate, 9 1 u.
Consecration, prayer of, 33, 55, 73,
99, 160, 171, 186, 187, 192, 209,
229 ; manual acts of, 56, 61, 99,
160, 171, 179, 211, 230, 231 n.;
alteration in words of institution,
230 n. ; rubrics for consecrating
more bread and wine, 158, 179,
243.
Cosin (Bishop), 222 n., 267 n.
Coverdale (Eev. Miles), used Poly
glott, 151 n. ; mentions " Order of
Communion," 155 n. ; his " Ghostly
Psalms," 218 n.
Council of Traga, 333 n. ; Chalce
don, 331, 332 n., 335 ; Clovesho,

83j Cologne, 109, 188 u.; Con
stantinople, 329, 331 ; Nicsea,
330, 332 ; Third Ravenna, 136 n. ;
Third Toledo, 332 n., 333 n.,
337 ; Fourth Toledo, 203 n., 212 n.,
239 u., 269 n. ; Second Tours,
239 n. ; Trent, 89 n., 264 ; Trullo,
30 n., 219 n. ; Whitby, 82.
Cranmer (Archbp. ), his library, xvii-
xxxii,42 n.,71 n.,87 n.,121 n., 150,
224 n., 228 n. ; MS. Collections,
42 n., 77 n., 113, 121 n., 189,
233 n., 251, 253; knowledge of
Liturgy of S. Chrysostom, 41,
42 n. ; biblical work, 150, 305 n. ;
knowledge of Hebrew, 151 ; study
of Dionysius, 183; connection with
Consultation of Herman, 190,
193 n. ; influence in revision of
services, 166 ; testimony by John
Cochlseus, 196 ; anecdote by
Morice, ib. n. ; skill as a trans
lator, 154, 172, 218 n., 298 ; pre
pares the Litany, 153, 297, 298 ;
decision on prayers for departed,
253.
Creed, in Liturgies, 95, 186, 192,
211, 219, 343, 344 ; in Hour
Offices, 135, 142, 259,346; in Com
mon Prayers, 271, 278 ; in prepa
ratory part of Offices, 124, 139,
256n.,346; confined atfirst to ser
vice of Baptism, 339 ; variation in
Creed so used, 341, 342.
Creed (History of), founded on bap
tismal formula, 315 ; the Christian
symbol, 316; two types of Creed
from earliest times, 317.
Apostles Creed, as given by
Tertullian, 318; Cyprian, 319;
Rufinus, 320 ; Augustine, 322 n. ;

Index.

353

| Marcellus, 323 ; Anglo-Saxon, ib. ;
variations in, 324; as finally set
tled, 325 ; Greek Versions of, 323.
Nicene Creed — earliest form of
Eastern Creed as given by Le-
naeus, 326; Creed of Csesarea,
327 ; Creed of Nicene Council,
328; Creed of Jerusalem, 330;
Creed given by Epiphanius, 331 ;
recorded in acts of Council of
j|S Chalcedon, 332 ; variations in,
ii,; Table of Creeds in Greek,
334; Latin Versions of Nicene
Creed, 336; Creed of Antioch,
327, 337 n.
Creed of Athanasius. See Quicun
que milt.
ii Cross (Sign of), in Clementine Li-
| If turgy, 31 ; S. Chrysostom's, 56 ;
ancient Roman, 72 n. ; Sarum,
98-101.
Cyprian, 5 n., 12 n., 109, 113, 250,
319.
Ctbil of Jerusalem, Catechetical
Lectures, 29, 31-38, 232 n., 250,
. 317 n., 329,330 n., 335, 339.
D.
Damasus (Pope), 345.
Dead. See Prayers for the Dead.
Viaconicte, cause of variations in
copies of Liturgy, 40 ; examples
¦ of, 45,46, 47, 49, 53,59, 63 ; cor-
m: respond with Preces, 284 n.
Diokysius the Areopagite, Hierar-
•<: chiesof, 30 n., 223, 253; influence
on the Reformation, 182; descrip
tion of Holy Communion, 183-
187; mentioned by Bucer, 184.
Doctrine of Twelve Apostles, 12 n.,
' 20 ri., 22.

E.
Egbert (Archbp.), Pontifical of, 86,
122 n„ 220 n., 263, 290.
Energumens, Litany of, 30 ; name
explained, ib. n. ; dismissal of,
185.
English Services, founded on primi
tive patterns, 16. See Common
Prayer, Communion Service.
Ephphatha, in connection with pre
paration for Baptism, 340.
Epiphanius, 29 n., 322, 331.
Epistle, in Liturgies, 49, 70, 95, 192,
218.
Erasmus, his version of S. Chrysos
tom's Liturgy, 41, 42 n. ; his New
Testament, 149.
Erudition for any Christian man,
153, 218 n.
Eucharist, the Christian sacrifice,
8 ; commemorative of Cross, 1 1 ;
superior to Jewish sacrifices, 12 ;
earliest account of, 22 ; Pliny's
reference to, 25 ; Justin Martyr's
account of, 26 ; expressed in Eas
tern Liturgies, 32, 33, 38, 54, 56,
60, 62 ; in Western Liturgies, 71,
72, 103, 109, 111, 187, 208, 244 ;
changed into sin-offering, 96, 97,
98, 105 n., 109.
Eusebius, his Creed, 327 ; basis of
Nicene Creed, 328.
Evening Service, earliest account of,
115 ; formation of English, 278.
Exhortation, in Liturgy, 155, 159,
170 ; ancient English custom, 224 ;
Gallican, ib. ; Mozarabic, 198,
204 ; in Common Prayers, 266.
Extempore, in what sense early
prayers so described, 20 n.
A

354

Index.

Faithful, Litany of the, 30.
Farsures, in Kyrie, 217 n., 284 n. ;
in Gloria, 94 n., 247 n.
Festivals, Complication of, 144 n.
Filioque, added to Creed, 332.
Font, ancient benediction of, 293 n.
Foreigners in England, 176; in
fluence on revision of Services,
164-166, 173. G.
Gallican Church, its connection with
British, 80.
Gallican Missals, ancient, 95 n.,
202 n., 203 n., 234, 244 n., 246 n.,
252, 341, 342 n. ; after the time
of Charlemagne, 88, 241 n., 242 n.,
292 n.,341 n. ; versions of Apostles
Creed, 324 n., 325.
Gallican Use, its connection with
Celtic, 84, 221 ; correspondence
with English, 175 ; observance of
F. of Trinity, 263.
Gelasius (Pope), his Sacramentary,
64, 68 n., 72 n., 76 n., 79 n., 336,
340 n., 341 ; his Litany, 282 n.
Gemma Anima, 70 n., 77 n., 80 n.,
107, 220 n., 234 n., 345.
Germanus (Bishop), his exposition
of the Gallican Liturgy, 204 n.,
207 n., 214 n., 232 n., 269 n.
Gildas, his account of British rites,
81.
Gloria in excelsis, 36 n., 69 n., 94,
159, 170, 172, 191, 203; farsures
in, 94 n., 247 n. ; additions to,
172, 246 ; position in Gallican
Liturgy, 203 n., 245 n. ; in Eng
lish Liturgy, 245.

Gloria Patri, in Hour Offices, 125,,
129, 139, 141, 257-260 ; medissval
use after Psalms, 126, 285 n. ;
English use, 267, 311.
Golden Number, 146.
Gospel, reading of, 49, 70, 95, 192,
203, 218 ; preceded by " Glory be
to Thee," 203.
Grace, form in Clementine Liturgy,
32, 38 n. ; in Liturgy of S. Chry
sostom, 54 ; a novelty in Western
Church, 276.
Gradual, 18 n., 69 n., 95.
Gregory the Great (Pope), his Sac
ramentary, 64, 67, 68 n., 69 n. ;
advice to Augustine, 85 ; changes
in his Liturgy, 88; his view of
sacrifice, 95, 108 ; account of the
Canon, 77 n., 229 n., 233 n.; re
ference to Lord's Prayer, 233;
teaching on Prayers for the dead.
251 ; account of use of Kyrie,j
288 n.
Gregory of Tours (Bishop), his de
scription of the Gallican Liturgy,
235 n.

H.
Hallelujah, 125, 267.
Hampton Court Conference, 178.
Hearing, its part in the Common i
Prayers, 14, 265, 268.
Herman (Archbp. of Cologne), his
Enchiridion, 109, 188 n. ; corre
sponds with Cranmer, 194 n. ; his
"Consultation," 188; Strype's
opinion of it, 189 ; its suggestions
about Holy Communion, 190-193;
variations from English Commu-

Inde.

\v.

355

nion Service, 202 n. ; allied to
present Lutheran Service, ib. ; first
mentions the ascription to Lord's
Prayer, 266 n. ; his Litany, 299 n.
Hilary of Poictiers (Bishop), 80.
Hilsey (Bishop), his Primer, 257 n.,
300 n.
Historia (table of lessons), 145.
Holy things to tbe holy, 36, 61,
212.
Holy Week, Litanies on Saturday
in, 291.
Homilies, in Sarum Breviary, 123,
220 n. See Sermon, Lessons.
Hook (Dean), traces English Liturgy
to Use of Sarum, 16 n. ; life of
Cranmer, 153, 154, 173, 188, 261,
297, 305.
Eotiia, ancient use of word, 74 n.,
95 n., 108, 110; mediseval, 98-100,
108, 110.
Hours of Prayer, derived from the
Jews, 112 ; offices originally pri
vate, 113; established for united
use in monasteries, 118; spread
to West of Europe, 119; perfected
under the Rule of S. Benedict,
121 ; difficulty in their observance,
122 ; aggregation of offices, 123 ;
variations in the Service Books,
123, 262 ; how retained in the
English Church, 122 n., 261.
Hymns, 126, 130, 133, 140, 141,
257, 259, 260.

I.
Incense, 62, 94, 185, 204.
Institution of a Christian man, 152,
218 n.

Institution, words of, 33, 55, 73, 160,
192, 209, 230 n.
Interrogatories in baptism, 319,
342.
Introit, 69 n., 94, 159, 170, 191,
202.
Invitatory, 125, 257 ; omitted from
English Services, 271.
Invocation of Holy Spirit, in Li
turgy, 33, 56, 160, 194 n.,'210;
importance exaggerated, 236 ;
practice of Roman, Gallican, and
Spanish Churches, ib. ; in First
Prayer Book, 160, 237.
Invocations of Saints, 154, 162; su
perseded the ancient Litanies,
289 ; multiplication of, 291-295 ;
Mozarabic offices free from, 286 ;
reduced by Cranmer, 298 ; omit
ted altogether, 300 n.
Iren.eus, on the Christian sacrifice,
5 n. ; description of Creed, 326.
Isidore of Seville (Bishop), his tract
on Offices, 175, 196, 214, 237 n. ;
revises Spanish Liturgy, 197 ; his
description of it, 197-199 ; well
known to Reformers, 197 n. ; his
teaching about prayers for dead,
251; on the Creeds, 332 n., 338,
344 ; (Pseudo) on sacrificial terms,
107. J.
James (S.), Liturgy of, 30 n., 38 n.;
described by S. Chrysostom, 39.
John XXII. (Pope), 263.
Jubilate, 129, 270.
Julius (Pope), 323.
Justin Martyr, 5 n., 19 n., 27,
219 n.

356

Index.

K.
Kiss of Peace, mentioned by Justin
Martyr, 27 ; in Clementine Li
turgy, 31 ; modern use at Mala
bar, ib. n. ; in Liturgy of S.
Chrysostom, 53 ; Sarum, 93, 102 ;
mentioned by Dionysius, 186 ;
Mozarabic, 207 ; its spiritual
meaning, 225 n. ; how replaced in
English Service, 226. See Pax.
Kneeling at Communion, objected
to, 167 ; black rubric on, 168, 180.
Knouleche, use of word in Wy ckliffe
Bibles, 91 n.
Knox (Rev. John), 167, 168 n.
Kyrie eleison, Roman use of, 70 n.,
288 ; Sarum, 94, 217 n. ; English,
159, 216, 284 ; Cardinal Bona on
its use, 284 n.

Lauda, anthem after Gospel, 203.
Lauds, an Hour Office, 129, 203 n.,
258 ; a part of Mattins, 258 n. ; an
anthem following the Gospel, 203 n.
Laus, use of, in Vulgate, 91 n. ;
laudis sacrificium, Latin equiva
lent to Eucharist, 72 n., 97, 108,
244.
Lay Folks Mass Book, 93 n., 103 n.,
106, 109, 220 n., 225 n.
Leo the Great (Pope), his Sacra
mentary, 64, 67 n., 77 n.
Leofric Missal. See Missal.
Lessons from Holy Scripture, 127,
257, 268, 270 n., 271 n.; from
Homilies, 128,257 ; tables of, 145,
268.
Litany, Liturgical, 30, 45, 49, 70,
203; derived from East, 280;

specimen of Eastern Liturgies,
280-282 ; traces of liturgical Li
tanies free from invocations of
Saints, 282-284 ; of Pope Gela
sius, 282 n. ; Ambrosian, 283 n. ;
Celtic, ib. ; Mozarabic, ib.
For separate use, 153, 162; in
troduced by Mamertus, 284 ; an
cient Rogation Litanies, 285, 286 ;
Mozarabic, free from invocations
of Saints, 286, 287 ; Roman in
days of Gregory the Great, 288 ;
ancient Roman superseded by In
vocations of Saints, 285, 289 ;
Anglo-Saxon, 290 ; multiplication
of Invocations, 291 ; Litania sep-
tena, quina, tenia, 291 ; of S.
Mark's Day, 293 ; name applied
to Antiphons, 286, 294 ; Sarum
Litanies of various kinds, 294.
Growth of divisions of Litany
traced, 296 ; history of English
Litany, 153, 297 ; reduction of
Invocations, 154, 298, 300 u. ;
English and Sarum compared,
299-314; Litany in Marshall's
Primer, ib. n. ; in Herman's De
liberatio, ib. n.
Cranmer's part in forming the
English Litany, 297, 298, 300 n.,
302 ii., 304 n., 305 n., 309 n„
312 n., 313, 314.
Liturgy, meaning of, 20 ; different
families of, 21 ; Clementine, 30
38 ; of S. James, 38 ; of S. Chry
sostom, 39-63 ; Roman, 64, 66
67 n., 69, 103 n., 105 n., 106,220
234, 236,238, 251 ; Sarum,90-104.
225, 245; Ambrosian, 232 n.
282 ; Gallican, 84, 202, 221, 224.
236, 239, 246 n., 282 (see Moza-

Index.

357

raMc); Celtic, 84, 103 n., 221,
232 n. ; Comparative table of,
facing title-page.
Lord's Day, observed by celebration
of the Eucharist, 12 n., 26, 27 ;
by special Morning and Evening
Services, 115.
Lord's Prayer, in Liturgy of S.
Chrysostom, 60 ; in Roman Li
turgy, 76 ; Sarum, 100 ; English,
161 ; Herman's Consultation, 192 ;
Mozarabic, 211 ; introductions to,
234; ascription, 60, 179, 266;
methods of reciting, 235 ; omitted,
36n.,171,232; added after Com
munion, 243. M.
Magnificat, 140, 259, 278.
Mamertus (Bishop). 284.
Marcellus, his Creed, 322.
Marshall's Primer, 299 n.
Martyr (Peter), 166, 167, 170.
Mahy (S.). commemoration of, 43
n., 46, 57, 62, 94 n., 100, 132,
152 n., 258, 260 ; addresses to,
91, 92, 124, 127, 136, 138-141,
256, 258, 259, 300 ; in Eastern
Church, 277 n. ; Hours of our
5 Lady, 277.
Mass, the sacrifice of the, 110 ; the
name of the Communion Service,
159; sacrifices of masses, 10 n.
Mattins, 124, 256, 265, 266.
Memorials, 132, 133, 140, 258.
Menard, his edition of Gregorian
Sacramentary, 66 n.
Missa, name of a service for Holy
Communion, 18 u. ; Romensis,
203 n. ; a prayer so named, 204.

Missa), name of Service Book, 17
18 n., 21 ; Gothic, 95 n., 235 n.
237 n., 240 n. ; Leofric, 66 u.
87, 263 n. ; Roman, 66, 69 n.
90 n., 92 n., 96 n., 103 n., 240 n.
264 n., 291 ; Roman (revised)
105 n., 264 n. ; Stowe, 65 n., 84
103 n., 203 n., 221 n., 232 n
242 n., 345. See Gallican, Moza
rabic, Sarum Use.
Monastic hour services, 118, 123.
Morning Prayer, its formation, 266;
notes on, 266-277.
Mozarabic Breviary, 119 n., 269 n.,
346 ; versions of Creed, 337 n.
Mozarabic Liturgy, Isidore's account
of, 175 n., 196 ; first edition of
Missal, 214 n. ; influence on Eng
lish Service, 176 ; how probably
known to Cranmer, 199 ; rubrics
shown to be modern, 200 n. ; like
ness to English Service, 201 ; spe
cimen, 202-214 ; corresponds with
ancient Gallican, 202 n. ; position
of prayers for the Church, 221;
prayers of consecration, 230 n. ;
method of reciting Lord's Prayer,
211 n., 235 n. ; invocation of Holy
Spirit, 237 n. ; words of adminis
tration, 242 n. ; post-Communion
forms of exultation and petition,
246 n. ; use of Benedicite, 203,
269 n. ; Litany for Vigilia Pas-
chm, 292 n. ; use of Creed, 332 n.,
337, 343, 344. N.
Nicene Creed. See Creed.
Nocturns, origin of, 118; contents,
126.

358

Index.

Non-communicants, withdrawal of,
185, 186,223.
Norman Service Books, 88, 89 n.
Nunc Dimittis, 142, 260, 278.
0.
Objections to English Services. See
Common Prayer, Book of.
Oblation, Prayer of, 52, 69 n., 70,
95, 170, 179 ; changed view of,
96 n.
Occasional Services, 180 n.
Offertory, mentioned by Justin Mar
tyr, 28 ; in Clementine Liturgy,
31; Roman, 69 n.; Sarum, 95;
mentioned by Dionysius, 186;
English Use, 159, 179, 220; in
Herman's Consultation, 192.
Ojjtcium, name of Introit, 91, 202.
Omissions from ancient Offices in
Common Prayers, 270, 271, 277.
Orate, prayer so named, 97, 227 n.
Order of the Communion (1548),
155-158.
Ordo Bomanus, 67 n., 68 n., 75 n.,
79 n., 341, 345.
Osmund (Bishop), revised the Use
of Sarum, 89. P.
Paul III. (Pope), revised Breviary
authorized by, 255 ; dedicated to,
256 n.
Paulinus, his mission to York, 82.
Pax or Paxhrede, 102, 225 n., 226.
• See Kiss of Peace.
Peace of God, pronounced after con
secration, 35, 78, 80 n., 193; at
end of service, 157, 161, 248.
Pica Sarum, 145.

Pie, rules of the, 124 n., 145.
Pius V. (Pope), restores old Bre
viary, 260.
Pliny, reference to Eucharist, 25,
26.
Portiforium, 124 n.
Post -com munion prayers, 79, 104,
244. See Thanksgiving.
Praise, Sacrifice of, 72,97, 108, 111,
244 ; its part in the Common
Prayers, 14, 265, 267.
Prayer, its part in the Common
Prayers, 14, 265, 272.
Prayers for tbe Church, 23, 34, 58,
160, 186, 192, 205, 220 ; position
of, ib. ; introduction of word
"Militant," 221.
Prayers for the Dead, in Clementine
Liturgy, 34 ; Cyril's opinion of,
ib. n. ; in Liturgy of S. Chrysos
tom, 57 ; Roman, 75, 100, 111;
Mozarabic, 206 ; in First Prayer
Book, 160; objected to, 164;
omitted, 170,221 ; notcondemned,
ib., 222 n. ; distinction between
public and private, 249 ; between
ancient and mediaeval, 222 ; their
original limitation, 249, 250; in
Canon, for those a,t peace, 251 ;
mediseval, for those not at peace,
252 ; attempts to restore primi
tive practice, 223 n., 253.
Prayers of humble approach, 59,
157, 161, 171, 187; position in
English Liturgy, 227.
Prayers to God for prayers of
Saints, 58, 62, 76, 77 n.
Preces, in Lauds, 131 ; in Prime,
135, 137; in Vespers, 140; in-
Compline, 142 ; Benedictine still
used in Common Prayers, 264-

Index.

359

how used in Celtic Church, 272 ;
arrangement in Common Prayers,
273.
Preface, in Clementine Liturgy, 32 ;
S. Chrysostom's, 42 n., 54 ;
Roman, 69 n., 71, 98 ; Herman's
Consultation, 192 ; Mozarabic,
208 ; English, 226.
Preface to Book of Common Prayer.
See Common Prayer.
Preparation, for Communion Ser
vice, 43, 90, 216 ; for Hour Ser
vices, 124, 139, 141, 256, 258,
259, 260, 346; for Common
Prayers, 266.
Prime, 121, 133, 258, 346.
Primers, use of, 152 ; Marshall's,
218 n., 252, 299 n. ; Hilsey's,
257 n., 300 n.
Private Masses, 200 n., 242.
Processionale, 294, 311 n., 312 n.
Propitiation, 7, 96, 110.
Prothesis, Prayer of, 43.
Q-
Quicunque vult, 134, 259, 271, 346 ;
history of, 338.
Qdignonius (Cardinal), revision of
Roman Breviary, 254 ; use made
of his Preface, 255 ; results of his
revision, 261, 270 ; explanation of
omissions, 261 n., 270 n. ; effort
to enlarge the Lessons, 271 n. ;
editions of his Breviary, 255,
256 n.

Ravenna, Third Council of, 136 n.
Reformation, objects aimed at, 147 ;
gradually effected, 149.

Responses, after Lessons, 127, 128,
268 ; responsoria, 203.
Revision of English Services, 147,
153, 154, 158, 165, 169, 178, 179,
297.
Rogation Days, 285, 295.
Rufinus, 316 n., 320, 323.

S.
Sacramentary, 18 n., 21, 64, 66, 67,
244 n., 264, 275 n., 276 n., 279 n.,
337, 340 n., 341.
Sacrifice, under the Law, 2,4; sacri
ficial terms transferred to Chris
tian worship, ib. ; testimonies of
the Fathers, 5 n., 11 n. ; not
necessarily a sin-offering, 6 ; how
far propitiatory, 7 ; Eucharist the
Christian sacrifice in many senses,
8, 244 ; words used in plural tu
express it, 244 n. ; changed views
in mediaeval times, 9 n., 10 u.,
95, 96, 97 ; of the Cross perfect,
10 ; Christian superior to Jewish,
11, 12 n. ; used of the Elements,
95, 98, 99 ; '• New," 96 ; of praise,
72,97, 109, 244; sacrificial terms
in Canon, 107.
Saints, distinction between saints
and others, 251. See Comme
moration of Saints, Communion
of Saints, Invocation of Saints,
Prayers to God.
Sanctus, 32, 55, 71, 98, 159, 171,
"l92, 208, 227.
Sarum Use, its foundation, 89 ;
elaborate character, 90 ; distinctly
English, ib. n. ; specimen of
Liturgy, 90-104; of Hour Ser-

360

Index.

vices, 124-143; prayers for dead,
252 ; Litany, 299-313.
Savoy Conference, 179.
Saxon Service Books. See Anglo-
Saxon.
Scottish Communion Service, 109,
236 n., 266 n.
Scripture (Holy), restoration of con
tinuous lessons, 148, 270 n. ;
translation into English, 149 ;
Erasmus' New Testament, ib. ;
Cranmer's study of, 151 ; fore
most guide in Reformation, 182 ;
referred to by Dionysius, 185.
Scrutinia, preparation for baptism,
340-342.
Secreta, 70, 97.
Sequence, anthem before Gospel, 95.
Sermon, 27, 39, 70, 128 n., 159, 162,
170, 192, 203, 204 n., 219 n.
Servant, applied to Christ, 23, 24,
25 n.,36.
Service Books, two kinds of, 17 ;
Eastern, 39-41 ; Roman, 64,67 n. ;
Anglo-Saxon, 86, 87 ; Sarum, 89,
90 n., 123,153; Mozarabic, 119 n.,
199 n., 202 n., 214 n. ; English,
155, 158, 169, 178, 179.
Services, not committed at first to
writing, 19.
Shrive, used for confession in ser
vice time, 93 n,
Stowe Missal. See Missal.
Strabo (Walafrid), 106.
Strype, testimony about Cranmer,
xvi, 151 n., 166; Second Prayer
Book, 165 n. ; Herman's Consul
tation, 189.
Sunday Letter, 146.
Sundays after Trinity, peculiar to
English use, 262-264.

Sursum Corda, Clementine form, 32,
38 n. ; S. Chrysostom's, 54 ; Ro
man, 71 ; Sarum, 97 ; English,
159, 208 n., 226 ; Herman's Con
sultation, 192 ; Mozarabic, 208.
¦ipe, prayer so named, 95, 96 n.
i, 316, 343 n.
Synagogues, origin of, 1 n. ; services,
2, 3 ; the pattern of Common
Prayers, 12.
Synaxis, name of Communion Ser
vice, 184 n. ; of other services,
120 n.

Te Deum, 129, 257, 261 n.
Temple Services, 2.
Temporale, 143.
Ter Sanctus, a hymn, 51.
Tertullian, 5 n., 12 n , 315, 318,
320.
Thanksgiving, the main purpose of
the Eucharist, 25, 54, 56, 72,
109, 187; after Communion, 38,
62, 103, 161, 171, 186, 193,213,
245 ; less prominent in Western
Liturgies, 110; effect produced
by word confiteor, 91 ii. ; pro
minent in English Psalter and
Revised Version, ib. ; has no
distinct place in the Common
Prayers, 265.
Theotokion, address to the Virgin,
58, 277 n.
Toledo, Third Council of, 332 n.,
333 n. , 337 n., 344 ; Fourth Coun
cil of, 203 n., 212 n., 239 n.,
269 n.
Tours, Second Council of, 239 n.
Tract, anthem before Gospel, 95.

Index.

361

Trecanum, a Gallican hymn, 246 n.
Trent, Council of, 89 n., 264.
Trinity (Festival of), special English
feature, 262 ; its history, 263.
Trisagion, a hymn, 48.
Trullo, Council in, 30 n., 219 n.
U.
Uses in England, 104.
V.
Vatican MS. of Gregorian Sacra
mentary, 66 n., 68 n., 69 n.
Veni Creator, 90.
Venite, 125, 257, 271.
Verse, 126, 128-130, 132-134, 140-
142.
Versicles and Responses, in Lauds,
131 ; Prime, 135, 137 ; Compline,
142; English Litany, 310, 312,
313 n.
Versions of the Bible, 150 n.
Vespers, 139, 259, 278.
Vestments, 31, 159, 163, 164, 170,
178.
Vestry Prayers, 43, 63, 90.

Virgin Mary. See Mary, S.
Vulgate, regarded as the sacred text,
150 ; use of confiteor, 91 n. ; use
of sacrificial terms, 108.
W.
Warm water, modern use of, 62.
Washing of hands, 31, 97, 186, 204.
Water mixed with wine in Eucha
rist, 27, 44 n., 159.
Wells, statute respecting Litanies,
292 n.; Cathedral Library, 41 n.,
183 n.
Whitby, Council of, 82.
White Apparel, the priestly vest
ment, 31.
Wilfrid, appointed to Bishopric of
York, 83.
Wolsey (Cardinal), 176.

Ximenes (Cardinal), publishes Moz
arabic Missal, 175, 199 ; endows a
chapel at Toledo, 176 n. ; pro
motes the Complutensian Poly
glott, 151.

CHISWICK PRESS :— C. WHITTINGHAM AND CO., TOOKS COURT,
CHANCERY LANE.

3 9002 00468 5468