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Mme kid SERVICES 
 
 AND 
 
 SERV ICE“BOOKS 
 
 BEFORE THE. REBORMATION. 
 
 BY 
 
 HENRY BARCLAY SWETE, 
 D0 LIers 
 
 REGIUS PROFESSOR OF DIVINITY, CAMBRIDGE. 
 
 
 
 PUBLISHED UNDER THE DIRECTION OF THE TRACT COMMITTEE, 
 
 LONDON: 
 
 SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, 
 NORTHUMBERLAND AVENUE, W.C.; 43, QUEEN VICTORIA STREET, E.C, 
 BRIGHTON: 129, NORTH STREET. 
 
 New YorE: E. & J. B. YOUNG & CO 
 1896. 
 

 
Tue following pages are based upon a 
 course of lectures delivered to candidates 
 for Ordination. They are published in the 
 hope that the subject may be of interest not 
 only to young students of Theology, but 
 to the many lay members of the Church 
 of England who thank Gop for the Book of 
 Common Prayer. 
 
 The best thanks of the writer are due to 
 the Librarian of Cambridge University, for 
 permission to reproduce pages from two 
 of the MSS. under his care; and to the 
 Rev. Chr. Wordsworth, Prebendary of Lincoln 
 and Rector of Tyneham, who has read the 
 proofs, and suggested some valuable additions 
 to the notes. 
 
 ge orbs: 
 
 CAMBRIDGE, Whitsuntide, 1896. 
 

 
CONTENTS: 
 
 a= pee 
 GHAPTER” - 
 PAGE 
 THE BOOK OF COMMON PRAYER AND THE OLD 
 SERVICE-BOOKS ., : F . 5 . : 7 
 CLUNE ai i te 
 THE BREVIARY , ; ; : ‘ ; ‘ ie 26 
 GHAR EE Re pis 
 THE MISSAL. 5 - - : ‘ ; ° na oe 
 GEEAP Meike “iV. 
 THE MANUAL 5 : é : - . ge 122 
 GEAR Re Vs 
 THE PROCESSIONAL . 3 : ' 5 ° a 2k72 
 GRAPE R. WE. 
 THE PONTIFICAL . : : : : . ° <eUng2 
 NOTES . = 5 - : 4 : - E Ree 9 
 
 INDEX ° ° e s ° ° e ° e . 225 
 
ILLUSTRATIONS 
 
 
 
 PAGE 
 I. REPRODUCTION OF TWO PAGES OF AN ANTI- 
 PHONARY IN THE POSSESSION OF THE AUTHOR 52 
 
 2. REPRODUCTION OF A PAGE OF THE YORK MANUAL 
 (CAMB. UNIV. Lip. Ee., IV. 19) . : : . P52 
 
 3. REPRODUCTION OF A PAGE FROM THE WIN- 
 CHESTER PONTIFICAL (CAMB. UNIV. LiB. Ee., 
 1293)! ss : , : : ; i : . 204 
 
CHAPTER OY. 
 
 THE BOOK OF COMMON PRAYER AND THE 
 OLD SERVICE-BOOKS., 
 
 Wuitsunpbay, June 9, 1549, witnessed the 
 beginning of a new era in the public worship 
 of the English Church. On that day through- 
 out the land the “ Book of the Common Prayer 
 and Administration of the Sacraments and 
 other Rites and Ceremonies of the Church 
 after the Use of the Church of England” 
 superseded all Service-books previously 
 allowed. From that day “all and singular 
 Ministers in any Cathedral or Parish Church 
 or other Place within this Realm of England, 
 Wales,... or other the King’s Dominions,” 
 were “bounden to say and use the Mattins, 
 Evensong, Celebration of the Lord's Supper, 
 commonly called the Mass,and Administration 
 of each of the Sacraments, and all their com- 
 mon and open Prayer, in such Order and 
 Form as is mentioned in the same Book and 
 
9 
 
 oO CHURCH SERVICES AND SERVICE-BOOKS. 
 
 none other or otherwise '.” Before the end 
 of the yeara royal proclamation required the 
 surrender of the Service-books hitherto 
 authorized, and all that were surrendered 
 were defaced or destroyed, with the view of 
 securing the complete abolition of the ancient 
 services”, 
 
 The Act of Parliament which legalized the 
 new book was entitled “An Act for the Unt- 
 formity of Service and Administration of the 
 Sacraments throughout the Realm.” Uni- 
 formity in public worshipwas its professed end, 
 and the uniformity at which it aimed was the 
 establishment of a truly national rite. During 
 her previous existence of nearly a thousand 
 years the Church of England had failed to 
 provide a national Use. She might have 
 possessed one from the first had Augustine of 
 Canterbury followed the advice which, if 
 Bede may be trusted, he received from Gre- 
 gory in answer to a question which he had 
 himself addressed to the Pope upon this very 
 point. The members of the Roman mission 
 had heard the Gallican mass during their 
 sojourn in Gaul; and the services chanted at 
 St. Martin’s, Canterbury, in the presence of 
 
 1 2& 3 Edw. VI. c. 1 (Jan. 22, 154§). 
 * Maskell, fon. Ret. i. p. clxxii f. 
 
THE BOOK OF COMMON PRAYER. 9 
 
 Queen Bertha by her Gallican chaplain, 
 Bishop Liudhard, were doubtless of the same 
 type; whilst early associations led the mis- 
 sionaries to prefer the offices which they had 
 used at Rome. Augustine, eager for uni- 
 formity, inquired why it was that, the Faith 
 being one, the customs of Churches differed 
 so widely. Gregory took a larger view of 
 the whole question. He was so far from 
 desiring the triumph of a single Use, that he 
 proposed to add to the existing varieties one 
 especially adapted to the wants of the new 
 Church. Uniformity was desirable in a 
 national Church, but not uniformity based 
 upon rigid adherence to the customs of either 
 Gaul or Rome. “It is my pleasure!},” he 
 replied, “that anything you find which is 
 likely to be especially acceptable to Almighty 
 God, whether in the Roman, Gallican, or 
 any other Church, be pressed into the service 
 of the Church of England while she is still 
 young in the Faith. Things are not to be 
 esteemed for their connexion with places, but 
 places for the sake of things. Whatever 
 things in the several Churches are godly, 
 helpful to devotion, or right in themselves, 
 let these be collected and delivered to the 
 ! Bede, 7. £. i. 27 (Notes, p. 211). 
 
10 CHURCH SERVICES AND ‘SERVICE-BOOKS- 
 
 English people, to be treasured by them as 
 their use.” M. Duchesne doubts the genuine- 
 ness of this document, and is disposed to 
 attribute it to Archbishop Theodore (f 690), 
 or one of the scholars who surrounded his 
 person!. If we accept this view, the words 
 are of even greater interest, for they will 
 then point to a desire for a national liturgy 
 on the part of the leaders of the Church 
 of England a full century after the con- 
 version of Kent. But the wise and liberal 
 scheme, whether it proceeded from Gregory 
 or from Theodore, was not destined to be 
 realized at the time. It remained inoperative, 
 until it bore fruit in the work of Archbishop 
 Cranmer, whose first Book of Common 
 Prayer might almost seem to have been 
 moulded upon this project of the sixth or 
 seventh century. 
 
 The Church-books of Celtic Britain appear 
 to have perished in the troubles of the Saxon 
 invasion; not a vestige of any of them ts 
 known to exist®, But if we may judge of 
 them from the few books of Scotch or Irish 
 origin and somewhat later date which have 
 survived, their offices were akin to those 
 
 * Duchesne, Orégines du Culte Chrétien, p. 94. 
 2 See Warren, Celtic Liturgy, esp. p. 163 ff. 
 
EHE-BOOK OF ‘COMMON PRAYER. it 
 
 which were used in Gaul’. More than once 
 after the withdrawal of the British Church, 
 the Celtic or Gallican type of worship re- 
 appeared in England. At Canterbury, as we 
 have seen, Augustine found a Gallican bishop 
 in possession of St. Martin’s. The Celtic 
 missionarieswho re-evangelized Northumbria, 
 followed their native Use, and at Lindisfarne, 
 under Aidan, Finan, and Colman, the mass 
 was doubtless nearer to the Gallican than 
 to the Roman form, while at Dunwich the 
 Gallican rite was probably practised by Felix, 
 the apostle of East Anglia, who came from 
 Burgundy*. In Kent, on the other hand, 
 Augustine and his successors seem to have 
 followed Roman ways. The Roman psalmody 
 (cursus psallend:) and the Roman canon of 
 the mass naturally came in the train of the 
 Roman mission, notwithstanding Gregory's 
 wiser counsels, if indeed they may be traced 
 to Gregory. In the North, too, after the de- 
 parture of Colman, Roman influences were 
 predominant, and the Celtic services gradually 
 disappeared*, Great .efforts were made to 
 instruct the Northumbrian clergy in Roman 
 
 1 See Warren, pp. 68, 75. 
 
 > Bright, Larly Enel. Ch FZ. pp» 130,15 ile 
 
 : Bede, iv. 5, 18 Cf. Batiffol, Azstoive du Bréviaire 
 Romain, p. 79; Warren, p. 76. 
 
I2 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 Church music and to secure the use of at least 
 the canon of the Roman Mass; and in the 
 main these efforts were successful!. Still, 
 the Celtic and Gallican customs died hard. 
 The Anglo-Saxon Mass, with the exception 
 of the canon, did not altogether follow Roman 
 lines. Besides special commemorations, 
 mssae, and rubrics, it possessed a wealth of 
 proper prefaces unknown to the Gregorian 
 mass, and episcopal benedictions for which 
 there was perhaps no Gregorian precedent. 
 Such pre-Norman Service-books as the 
 Leofric Missal, and the Missal of Robert of 
 Jumieges, archbishop of Canterbury (1051- 
 1052), bear witness to the presence of non- 
 Roman elements in the English liturgy before 
 the Conquest. But if the services of the 
 Church of England were not purely Roman, 
 they did not attain to thecharacter of anational 
 Use. In each diocese there were local customs 
 which grew into separate Uses. “Heretofore,” 
 so Cranmer writes in 1549, “there hath been 
 great diversity in saying and singing in 
 Churches within this realm; some following 
 Salsbury Use, some Hereford Use, some 
 the Use of Langor, some of York, and some 
 
 1 Comp. the 13th and 15th Canons of the Council of 
 Clovesho (Haddan and Stubbs, iii. p. 367). 
 
THE BOOK OF COMIION: PRAYER. Re 
 
 of Lincoln.’ The original diversity was ac- 
 centuated and fixed through the strengthening 
 of the secular cathedral bodies which followed 
 the Conquest. Within a few months, during 
 the year 1090-1, the three great churches of 
 York, Lincoln, and Salisbury received new 
 constitutions from the Norman prelates placed 
 over them by William’. These strong centres 
 of ecclesiastical influence were able to impress 
 their own customs upon the other churches of 
 the diocese and in some cases to exercise 
 this influence far beyond diocesan limits. 
 Other cathedral bodies followed the example, 
 and beside the Uses mentioned in Cranmer’s 
 preface, St. Asaph, Ripon, Lichfield, Exeter, 
 Wells, Winchester, and St. Paul’s, London, 
 are known to have had distinct customs in 
 Divine service”. From the thirteenth century, 
 however, the Use of Sarum began to pre- 
 dominate. It was introduced during that 
 century at Wells and Exeter. St.. Paul's 
 adopted it in 1415, and Lichfield a little later 
 on: in 1542 the Convocation of Canterbury 
 imposed the Sarum Breviary on the whole 
 of the southern province. Thus, for three 
 
 * C. Wordsworth, Lincoln Cathedral Statutes, p. 33 f. 
 Cf. Prothero, Memoirs of H. Bradshaw, p. 280 f. 
 2 Maskell, Leturgy, &c., p. Ixii. 
 
14 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 centuries before the Reformation the Church 
 of England had been feeling her way towards 
 the Uniformity which was at last attained 
 in the Book of Common Prayer. 
 
 The Sarum Use, as the immediate pre- 
 decessor of our present offices, deserves 
 special attention. It is commonly ascribed 
 to Osmund, Bishop of Sarum (1078-1099) ; 
 but the attribution must be received with 
 some reserve. Osmund was a nephew of the 
 Conqueror, and a man of affairs: he filled 
 the office of Chancellor of England, and had 
 served as one of the Commissioners who 
 compiled Domesday Book?. As bishop he 
 rendered two conspicuous services, founding 
 a cathedral at Old Sarum, and giving a con- 
 stitution to its chapter. His relation to the 
 Use is less certain. It is. said (ileemiee 
 attention was called to the matter by a riot 
 at Glastonbury in 1083, which followed an 
 attempt on the part of the Norman abbat 
 to thrust upon his monks a new mode of 
 Psalmody. Such an event may well have de- 
 termined a far-seeing prelate such as Osmund 
 to place the customs of his new cathedral on 
 a definite basis; but it certainly would not 
 have dictated the policy of adopting an entirely 
 
 1 W. H. Jones, Fasti Eccl. Sarisb., p. 39 f. 
 
THE BOOK OF COMMON PRAYER. 15 
 
 new Use. The Use of Sarum was doubt- 
 less largely pre-Norman, and Osmund’s work 
 limited to the infusion of a Norman ele- 
 ment, and the codification of the whole. The 
 Consuetudinarium or Custom-book, formerly 
 attributed to Osmund, has been traced by 
 Mr. Bradshaw to a later prelate, Richard le 
 Poore, who was Bishop of Salisbury from 
 irs to 4242, Bishop Poore founded a 
 new cathedral at Salisbury (1218), and 
 appears to have further emulated his great 
 predecessor by giving a permanent form 
 to the traditions which had grown up round 
 the name of the founder of the old church 
 at Sarum. At any rate the popularity of 
 the Sarum Use seems to date from the 
 _ episcopate of Poore, and his name deserves 
 to be associated with that of Osmund in 
 connexion with the Diocesan Use which 
 was destined to be the parent of the Use of 
 the whole Church of England. 
 
 Next to uniformity of worship the Eng- 
 lish reformers of the sixteenth century had 
 at heart the unification of the Service-books. 
 The Consuetudinarium of a cathedral body 
 was a single book !, but the services it regu- 
 
 1 For the contents of the Sarum Consuetudinarium see 
 Lincoln Statutes, p. 67 f. 
 
16 CHURCH SERVICES AND’ SERVICE-BOei. 
 
 lated filled a series of MSS., some of which 
 were of considerable bulk, and indeed were 
 usually broken up into several volumes. 
 Before the Reformation the English parish 
 priest needed at least four great Church- 
 books 1—a Breviary for use in the choir, a 
 Missal for the services of the Altar, a Manual 
 for the occasional offices, and a Processional 
 for the periodical processions which took place 
 in the church or churchyard,>or on? cert 
 days in the streets of the town and the 
 lanes of the adjacent country. But in prac- 
 tice a much larger number of books was 
 required. The Breviary was a compilation, 
 and to some extent a compendium, of the litur- 
 gical Psalter, the Antiphonary, the Hymnal, 
 the Legenda, the Collect-book. Even this list 
 does not exhaust the books employed in the 
 divine office; the Dzurnale or book of the 
 Day Hours, the Ordznale or Fuca or Pie, 
 the Lectionarium, Legvendartum, and Pas- 
 stonale were often written in separate MSS. 
 for use in the choir. The Missal, again, 
 included the Epistle-book, the Gospel-book, 
 the Graduale or Grail, the Troper, as well 
 as portions of the Sacramentary; and these 
 
 1 See the admirable note by Mr. Bradshaw printed in 
 Mr. Prothero’s JZemoir, p. 443 f. 
 
THE BOOK OF COMMON PRAYER. £7 
 
 components were often produced separately 
 for the various officiants. Decrees of Eng- 
 lish Diocesan Synods and constitutions of 
 the Metropolitan continually press upon 
 parishioners the duty of procuring these 
 costly books. Thus Walter Gray, Arch- 
 bishop of York (1250)', directs that the parish 
 churches be provided “in the way of books 
 with genda, antiphonary, grail, psalter, 
 troper, ordinale, missal and manual.” A 
 similar list is given in a constitution of 
 Robert Winchelsey, Archbishop of Canter- 
 bury (1305). The larger churches required 
 or procured several copies of the chief books ; 
 thus an inventory of the Church of All Saints, 
 Derby, in the year 1466, mentions eight Anti- 
 phonaries, four Processionals, two Missals, 
 three Grails, two Manuals, two Ordznalia. 
 Church accounts of the first half of the 
 sixteenth century enable us to estimate the 
 burden entailed upon the parishes of Eng- 
 land by the necessity of providing these 
 numerous Service-books and keeping them 
 in repair. The accounts of Stratton, Corn- 
 wall, contain the following entries between 
 1526 and the death of Mary: “ Item paid for 
 ii processionalles iis. iiid. . . Item p4%. for 
 
 1 Wilkins, Conc. i. 768. 
 B 
 
18 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 a manuele iis. [1526]... Item p% for a newe 
 manuele book iis... Item p*. for a newe pro- 
 cessionale book xxd. [1535]... Item p%. for 
 a manuele boock xxiid. [1547]... Item p%. 
 for a processional and a whole manuell viis. 
 [1554]*.” It seems as though a new Manual 
 and a new Processional were required in this 
 small Cornish parish every ten or twelve 
 years; frequent use in the churchyard and 
 parish explains why these books needed 
 more frequent renewal than the others. 
 A new Missal or Great Breviary does not 
 seem to have been needed at Stratton 
 during a period of twenty-eight years. 
 But the cost of these larger volumes must 
 from time to time have fallen heavily on the 
 country parishes, even when the price had 
 been reduced by the art of printing. To 
 parishioners as well as to clergy it was a 
 matter for congratulation to know that for 
 the future two books would generally suffice. 
 The preface to the new Prayer Book calls 
 attention to this point: “by this order the 
 Curates shall nede none other bookes for 
 their public services but this book and the 
 Bible; by the means whereof the people 
 shall not be at so great charges for bookes 
 1 Maskell, Az¢t. AZon. i. p. xix. 
 
wide. BOOK: OF COMMON. PRAYER. 19 
 
 ieee tyne past they have been*”~. Yet 
 Cranmer could not have foreseen the full 
 extent of the benefit he had conferred upon 
 the English people. The Book of Common 
 Prayer has not only saved the pockets of 
 parishioners and lessened the labour of 
 @urcates. >. its .compactness-has, made- It 
 possible to put a complete copy of the Ser- 
 vices of the Church into the hands of her 
 youngest and poorest member. No con- 
 ceivable revision of the old Service-books in 
 their separate form would have attained this 
 end. The practical genius of the nation calls 
 for a compendium of Divine worship which 
 may satisfy the needs of all Englishmen, and 
 the Book of Common Prayer supplies the 
 demand. The old Service-books were written 
 almost exclusively for the use of the clergy; 
 the layman was content with the “little 
 Office” to be found in the Latin /orvae, or in 
 the English Primer?. The Prayer Book is as 
 much the layman’s companion as the priest's, 
 and it has largely taken the place of private 
 
 1 The price of the new Prayer Book was limited by royal 
 authority: ‘“‘the King’s Maiestie ... strictly chargeth and 
 commandeth that no maner of person do sell the present 
 booke unbounde above the price of ii shyllinge and i1 pence 
 the piece. And the same book in paste or in boordes not 
 above the price of three shillings and vili pence the piece.” 
 
 2 Some account of these Service-books for the laity will 
 be found in the Notes (p. 211 f.). 
 
 B- 2 
 
20 ~CHURCH SERVICES AND- SERVICE BeGGrs. 
 
 manuals of devotion, whilst in church it is 
 in the hands of the whole congregation. 
 Something has doubtless been sacrificed to 
 brevity, but the result has been to secure for 
 the Church of England the most popular 
 Service-book in Christendom. 
 
 Even more important than the unification 
 of the Service-books was the simplication of 
 their contents. The abandonment of the 
 Latin tongue was an important step in this 
 direction. There was much to be said in 
 favour of the use of Latin in the mediaeval 
 books. The Church of England had said 
 her offices in Latin from the beginning. The 
 Celtic Churches had done the same; in Ireland, 
 Scotland, and Gaul, Latin was the Church 
 tongue long before the national Use had been 
 superseded by the Roman Mass and the 
 Roman Hours, and there is no reason to doubt 
 that it was the tongue in which the British 
 Church had worshipped God. , Moreover it 
 is not to be denied that the Latin language 
 was singularly well adapted to the devotions 
 which it assisted; there is much in the 
 mediaeval books which would lose its chief 
 beauty if it were rendered into the vulgar 
 tongue, and one can only wonder at the 
 courage which attempted the translation of 
 
THE BOOK “OF COMMON PRAYER. 2I 
 
 a portion of their contents, and the skill which 
 succeeded so well. But Cranmer saw that 
 there could be no ‘‘common prayer” in the 
 full sense of the words until the services were 
 said in a language which the whole nation 
 understood. So long as he had in view merely 
 a revised Breviary for the use of the clergy, 
 the Archbishop adhered to the traditional 
 Paco but asvsoon, as) the idea, of daily 
 congregational worship had been clearly 
 grasped, he abandoned it without hesitation. 
 eve service in) this- Church of Lve/anie 
 he complains, “these many years hath been 
 read in Latin to the people, which they under- 
 
 stood not ... here you have an Order for 
 Prayer as touching the reading of the Holy 
 Scripture ...a great deal more profitable and 
 
 commodious than that which of late was 
 used.” It was not surprising that the Church 
 had found it impossible to secure the attend- 
 ance of the laity at the daily prayers when 
 they could not understand what the Priest 
 sane or said. Yet there were other causes 
 for their indifference beside the use of a dead 
 language. Even if they could have under- 
 stood it, the Breviary appealed only to the 
 monk or to the priest; an expert was needed 
 to thread its mazes; the laity were warned 
 
22 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 off not merely by. the Latin: “dress"o1 ie 
 offices, but by their complexity. Even for 
 the clergy “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.” Exquisite as was the skill which 
 had framed the system of “Anthems, Re- 
 sponds, Invitatories, and such like things,” it 
 had no voice to reach the heart of the people ; 
 the elaborate care, the scientific precision with 
 which the fabric was raised defeated the 
 end of the builders, and the musical setting, 
 designed to evoke and interpret the thought 
 wrapt up in psalm or lesson, served only to 
 “break the continual course of the reading of 
 the Scripture.” The clergy may have suffered 
 in some degree by the sweeping away of the 
 old system,and the artistic beauty of the offices 
 has certainly been diminished. But the cost 
 had been counted, and it seemed to Cranmer 
 and his friends to be light in comparison with 
 the gain. We have lost the finished perfec- 
 tion of the mediaeval services, but we have 
 gained a Book of truly common prayer. 
 The canonical Hours have been abandoned, 
 but in place of them a daily Order of Morning 
 and Evening Prayer, in which priest and 
 
THE. BOOK OF COMMON PRAYER. 23 
 
 people worship God together, has been re- 
 stored. The canonical Hours had become in 
 England, as they are still in countries where 
 the Church has not undergone reformation, 
 practically a dead letter for all but the monas- 
 tic bodies and the priesthood: the Order of 
 Morning and Evening Prayer is a living 
 rite for which thousands of the English laity 
 can bless: Gop. “In oné country alone; it 
 has been truly said, “in one form alone, does 
 the ancient Western -Office really survive <4; 
 The English Church is in this matter the heir 
 of the world. She may have diminished her 
 inheritance, but all other Western Churches 
 have thrown it away 1.” 
 
 Of the purification of the old offices little 
 is said in Cranmer's preface. They were less 
 deeply dyed in the peculiar theology of the 
 mediaeval church than is commonly supposed. 
 The substance is largely taken from Scriptures 
 or the Fathers, or consists of devotions framed 
 within the first six centuries. The Preface 
 to the new Prayer Book is singularly fair in 
 Eis matter: Jit; speaks of “the. 7 uncertain 
 stories” which had found their way into the 
 Saints’ Day lessons, and of many things left 
 
 1 Freeman, Principles of Divine Service,i. p. 279. See 
 also Neale, Essays, p. 46. 
 
24. CHURCH SERVICES -AND SERVICE-BOOKS: 
 
 out, “whereof some be untrue, some vain 
 and superstitious.” But these accretions 
 fell away naturally and without any organic 
 change, when the services were submitted to 
 the test of Scripture and of history. The 
 offices, as a whole, with few exceptions, were 
 free from objections on this score. So far 
 were the English Reformers from condemning 
 any devotional form on account of its use 
 by the mediaeval Church, that in several 
 instances, as we shall see, they have followed. 
 mediaeval practice where it differs from that 
 of earlier times, or retained a formula which 
 was unknown to either West or East before 
 the eleventh or twelfth century. Their 
 quarrel with the Church of the Middle Ages 
 was limited to matters in which its innova- 
 tions were inconsistent with the primitive 
 truth. 
 
 The revision of the Service-books which 
 resulted in the Book of Common Prayer was 
 certainly thorough and fearless. Yet it was 
 a revision only and not a substitution of new 
 offices. Nearly all that was of permanent 
 value, and at the same time capable of 
 adaptation to the altered circumstances of 
 the Church, has been scrupulously retained. 
 
 No sober son of the Church of England 
 
Dae BOOK OF “COMMON -PRAYER. 25 
 
 can regret that this is so. The Prayer Book 
 owes its strength and beauty mainly to the 
 Service-books which it has displaced. There 
 are indeed elements in the present Book which 
 are due to the Reformers of the sixteenth 
 century, and there were such in the first Book 
 of 1549. But asa whole the Prayer Book is 
 a remodelling, under the new influences which 
 the Reformation called forth, of the manifold 
 materials which had been placed at the dis- 
 posal of the Church by fifteen centuries of 
 devotional life. The new Order firmly rooted 
 itself in the past, whilst it opened great possi- 
 bilities in the future. He who would under- 
 stand it aright must not only be in general 
 sympathy with the purposes and hopes of the 
 Reformers; he must prepare himself for the 
 study of their work by following the course 
 of Christian worship from the earliest times. 
 
 Our aim in the following pages will be to 
 examine the history and contents of each of 
 the great liturgical collections which have 
 contributed their store to the “Use of the 
 Church of England,’ and to compare their 
 services with those which correspond to them 
 in the Book of Common Prayer. 
 
CHATTER 
 THE BREVIARY. 
 
 Tue Prayer Book opens with an “ Order for 
 Morning and Evening Prayer, daily to be said 
 and used throughout the year.” In the Book 
 of 1549 these offices were described as Mattins 
 and Evensong, and these titles survive in the 
 headings to the tables of Proper Lessons for 
 Sundays and holy days. The old names 
 carry with them associations to which the 
 English services do not altogether corre- 
 spond, but they serve an important purpose if 
 they lead Englishmen to connect the present 
 Order with the daily worship offered by their 
 forefathers, and thus bear witness to the con- 
 tinuity of the Church's devotional life. 
 
 It has been truly said that the ideal of the 
 Christian life is perpetual fellowship with 
 God, maintained by acts of prayer as frequent 
 as possible’. To the Apostolic age this 
 
 1 Duchesne, Orvigines, p. 431. 
 
THE BREVIARY. 27 
 
 ideal was new, for it is a product of the Faith 
 of the Incarnation. But the Christian prac- 
 tice of consecrating certain moments in the 
 day to acts of prayer was inherited from 
 ancient Israel. Devout Jews, from the age 
 of the Captivity at least, had been accustomed 
 to pray three times a day. The offering of 
 the morning and evening sacrifice supplied 
 two fitting opportunities for prayer; a third 
 was found either at noonday or at the hour 
 of sunset*. The first generation of the 
 Church adopted the custom; Peter and John 
 “went up into the temple at the hour of 
 ptayer, being the ninth. hour ;) at’ Joppa 
 Peter “ went up upon the housetop to pray, 
 about the sixth hour.” The tradition out- 
 lived the separation of the Church from the 
 synagogue and the destruction of the temple, 
 and was maintained by Gentile believers as 
 well as by those of Jewish origin. The 
 Pidache*, after reciting the Lord’s Prayer, 
 @icets’ that, it. be -ollered’ thrice: a. day. 
 Clement of Alexandria bears witness that 
 there were Christians in his day who, while 
 endeavouring to maintain a constant spirit 
 ees. lvoi7.> Wane Vi.- lO; 1X. 
 
 2 J. Lightfoot, Hor. Hebr. iv. p. 373 Schiirer, Jewish 
 People, é&e., 11, iz p. 290; #..(Es T.) ;Blass, om Acts iii. 1; x. 9; 
 cc 
 
28 CHURCH SERVICES. AND SERVICE-BOOKS. 
 
 of prayer, set apart certain hours, such as 
 the third, sixth, and ninth!. Tertullian re- 
 cognizes the practice as existing at Carthage, 
 and commends it; the third, sixth, and ninth 
 hours seemed to him to be doubly appro- 
 priate, both as dividing the day into four 
 equal portions, and because they are assigned 
 to prayer in Holy Scripture and by the 
 example of the Apostles?, In @@ypreue 
 time the “ Apostolic hours” were well estab- 
 lished in the regard of the African Church, 
 and mystical reasons for their observance 
 had already suggested themselves: the triple 
 devotion pointed to the Trinity in Gop; the 
 particular hours were connected with the 
 chief events of Christian history—at the sixth 
 hour Christ hung upon the cross, at the 
 ninth He died, at the third the Spirit de- 
 scended °. 
 
 The Apostolic Hours find no place in our 
 Book of Common Prayer, nor does it appear 
 that they were marked by any public services 
 in- the age of Cyprian. Them obsereme. 
 was left to the discretion of individuals, who 
 added these hours at pleasure to their other 
 seasons of private devotion. Not the day- 
 
 1 Strom. vii. 7. 14. 2 De Orat. Dom. 24; de Jejun. 10. 
 * De Orat. Dom. 34 sq. Miniatures of these events occur 
 in some of the Breviaries. 
 
Mie BREVIARY. 29 
 
 light, but the night seems to have been 
 chosen for the earliest non-eucharistic worship 
 of the Church. The night services known as 
 “Vigils” were doubtless suggested by the 
 frequent calls to watchfulness uttered by our 
 ord and Elis Apostles. Christ had repre- 
 sented the interval between the Advents as 
 a single night, during which His servants 
 must keep incessant vigil’. ‘The vigil service 
 was a response to His command, expressed 
 in the form of a definite act. But it was not 
 at any time a daily service; its observance 
 was connected with the approach of an holy 
 day. Easter Day had its vigil almost from 
 the first, and Tertullian refers to the difficulty 
 which a Christian woman married to a pagan 
 would find in reconciling her husband to her 
 absence from home during the night before 
 the Paschal solemnity*. The solemnity of 
 the Easter vigil was deepened by a tradition 
 that the Second Coming of the Lord would 
 surprise the world on some Easter Eve’, 
 After a time the weekly Lord’s Day claimed 
 the same honour, and every Saturday night 
 was marked by a vigil service ; other solemn 
 days were distinguished in the same way, as, 
 
 i i.e Mark xir 35. IS Ad Cx0r ii: A: 
 * Lactant. Div. Jnstzt. vii. 19. Jerome on Matt. xxv. 8. 
 
30 CHURCH SERVICES AND SERVICE-BOOK-. 
 
 for example, the weekly s¢atzones or fasts of 
 Wednesday and Friday, and the yearly com- 
 memorations of local martyrs, which in some 
 Churches after the middle of the third cen- 
 tury must have added largely to the number 
 of these nocturnal gatherings. But vigil 
 services, however multiplied, were nowhere 
 of daily occurrence, and though they may 
 have yielded suggestions for the arrangement 
 of the regular night Hours, it is precarious 
 to assume a direct connexion between two 
 systems which differed in this fundamental 
 point. 
 
 The night Hours were more _ probably 
 the outcome of private acts of devotion! 
 “Besides the hours observed from ancient 
 times” (writes St. Cyprian, shortly after a.p. 
 250) “both the seasons and the mystical 
 reasons for prayer have grown upon us in 
 these days—in the morning we must pray, to 
 celebrate the Resurrection of the Lord] ae 
 the sun sets and the day comes to an end 
 prayer must be offered again... that the 
 True Light may return to us... the shadows 
 of night need bring no intermission to our 
 prayers, for when are we left without light if 
 we have the true Light in our hearts? We 
 
 1 Cf. The Church Quarterly Review for Jan. 1896, art. v. 
 
THE BREVIARY. 31 
 
 who are ever in Christ, Who is the Light, 
 ought not to desist from prayer even during 
 the night hours.” The Canous of Hippolytus, 
 which have been taken to represent the 
 practice of the Roman Church early in the 
 third century’, reveal the beginnings of a 
 Church order in connexion with these fre- 
 quent devotions. ‘‘ Let every one be careful 
 to pray earnestly at midnight, for our fathers 
 have taught us that at that hour all creation 
 is ready. for the service of the Divime 
 Majesty, and the angelic ranks and the 
 souls of the just bless God; and the Lord 
 testifies that at midnight a cry was heard, 
 ‘Behold the Bridegroom cometh, go ye out 
 topmect Linn. Again; at the hour of cock- 
 crowing prayers are to be offered in the 
 exurches, since the ord. says; © Watch ye, 
 for ye know not at what hour the Son of Man 
 cometh, whether at cockcrowing or in the 
 morning.” Other canons in this collection 
 prescribe prayers on rising from sleep, at the 
 Apostolic Hours, and at sunset. Every 
 Christian is to make it his business to attend 
 
 De Oraty Doms 35; 
 
 2 So Achelis (in Gebhardt and Harnack’s Zexte u. Unter- 
 such. 6, vi). Onthe other hand Funk, Die Afostol. Konst., 
 assigns these canons to a later date. The question is briefly 
 discussed by Mr. A. C. Headlam in the Guardian of Feb. 12, 
 1896 (p- 243). 
 
32 _ CHURCH. SERVICES AND SERVICE-BOOKS. 
 
 public prayers whenever they are held in the 
 church, or if he cannot do this, to read and 
 pray at home at the accustomed times'. 
 Similar rules seem to have been observed in 
 Egypt and the East during the third and 
 fourth centuries. Thus the second book of 
 the A postolical Constitutions directs the Bishop 
 to exhort his flock to come to church daily 
 at daybreak and in the evening, adding, how- 
 ever, that this was specially to be oes on 
 Saturdays and Sundays* The eighth book 
 provides an order of common prayer for these 
 two hours ; four others, the Apostolic Hours 
 and the hour of cockcrowing, are to be ob- 
 served by the bishop in private, if he finds it 
 impossible to assemble the faithful at church’, 
 At Jerusalem, near the end of the foums 
 century, Silvia found four public services 
 a day in the Church of the Holy Sepulchre, 
 mattins (gadlczuzum), sext, none, vespers 
 (ucernarzum), to which terce was added in 
 Lent‘. But the Church of the Anastasis at 
 Jerusalem possessed unique associations, and 
 it was Holy Week when Silvia was present 
 at its services; moreover the congregation 
 
 1 Achelis, Die Canones Hippolytt, p. 131 f. 
 Fea GO; we Sees 
 * Gamurrini, S. Sz/véae Peregr. p. 45 f. 
 
THE BREVIARY, 33 
 
 consisted partly of monks and virgins, partly 
 of pilgrims such as Silvia herself; the 
 attendance of the laity at the night hours was 
 voluntary and limited (“ viri aut mulieres, qui 
 tamen volunt maturius vigilare’’). At Con- 
 stantinople the laity,as Chrysostom complains, 
 satisfied their consciences by assembling in 
 church once a week, and even then found it 
 hard to leave their worldly cares behind them’. 
 St. Basil indeed opened the churches of his 
 diocese for the night services, and defended 
 his action by appealing to the practice of the 
 Churches in Egypt, Palestine, Syria, and the 
 further East, But it may be doubted 
 whether many were attracted beyond the 
 members of the coenobite communities. To 
 men of the world the hour was prohibitory, 
 even if a desire for daily common prayer were 
 felt beyond the monasteries. It was the ten- 
 dency of the age to concentrate Christian life 
 in religious houses; the leaven was being 
 rapidly withdrawn from the lump, and the 
 mass of the baptized retained little more than 
 the form of godliness. 
 
 With the habit of assembling in church for 
 daily common prayer a fixed order of service 
 came intouse. “At the hour of cockcrowing,” 
 
 1 Serm. de Anna,iv.1. * Epp. ii. 207 (Notes, p. 212). 
 
 c 
 
34 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 the Hippolytean canons prescribe, “let the 
 presbyters, subdeacons, and readers assemble 
 in the church daily, together with the whole 
 people, and betake themselves to devotion, to 
 psalmody, the reading of the Scriptures, and 
 prayers}.” Perhaps the earliest extant forms 
 are those provided in the eighth book of the 
 Constitutions for the morning and evening 
 services’. Each office begins with a fixed 
 Psalm; bidding prayers for the various ranks 
 in the congregation, from the Catechumens to 
 the faithful, are recited by the Deacon; then 
 the Bishop offers prayer and gives his blessing. 
 The precise form may be ideal, but the general 
 order doubtless corresponds with the practice 
 of the Syrian Churches in the fourth century. 
 St. Basil's description ofa night service, though 
 it enters less into details, is more interesting, 
 as the account of an eye-witness : 
 
 “Among us the people go at night to the 
 house of prayer, and in distress, affliction, and 
 continual tears make confession to God. At 
 last they rise from their prayers and begin 
 to sing psalms. And now, divided into two 
 companies, they chant antiphonally .. . after- 
 wards they again commit the prelude of the 
 strain to one of their number, and the rest 
 
 1 Achelis, p. 122. = 1CG.8 3-40. 
 
THE BREVIARY. 35 
 
 take it up; and so, after passing the night 
 in various psalmody, praying at intervals, as 
 the day begins to dawn all together as with 
 one voice and one heart raise the Psalm of 
 Confession (Ps. li.) to the Lord 1.” 
 
 Not less attractive is Silvia’s picture of 
 the services at Jerusalem: “ From cockcrow- 
 ing to daybreak hymns are said and psalms 
 and antiphons sung responsively, each hymn 
 being followed by a prayer. When the day 
 has begun to dawn, the Mattins hymns are 
 sung. Then the Bishop comes with the 
 clergy...and offers a prayer for all... this 
 done, he blesses the catechumens, and after 
 another prayer, the faithful?.” Similar ser- 
 vices followed at sext and none. At Vespers 
 the church is lit up, and the Psalms of the 
 Hour of Lighting (psalmi lucernariz) are said, 
 together with their antiphons. Then comes 
 a bidding prayer with Ayrze elezson, chanted 
 at intervals by a large choir of boys. The 
 Deacon conducts this litany; and when it is 
 over, the Bishop prays and gives the bene- 
 diction as at the end of the early service. 
 
 But it was in the monasteries that the 
 Hours found their natural home; only those 
 
 1 Epp. ii. 207 (Notes, p. 212). 
 2 Gamurrini, p. 45 f. (Notes, p. 212 f.) 
 C2 
 
36 CHURCH SERVICES AND. SERVICE-BOOKS: 
 
 whose lives had been consecrated to this 
 special type of religious life were able to 
 maintain the constant round of prayer. Con- 
 secrated virgins and monks formed, as we 
 have seen, the bulk of the congregation at 
 the daily services which were held in the 
 churches; and where the churches failed to 
 provide opportunities, they held similar ser- 
 vices among themselves. ‘Thus the writer of 
 the tract Ox Vzreznity attributed to Athana- 
 sius, directs the virgin, whether alone or in 
 company with others, to rise at night and 
 repeat the fifty-first Psalm and as many other 
 Psalms as can be said standing, each Psalm 
 being followed by confession and prayer, with 
 an Alleluia after every third. At dawn 
 Psalm lxiii. is to be recited, and after it Beve- 
 dictte and the Glorza in Excelsis’. Among 
 the Egyptian monks, according to Cassian, it 
 had been the immemorial custom to recite 
 twelve Psalms at Vespers and twelve at 
 Nocturns ; after the Psalms came two lessons, 
 one taken from the Old Testament, the other 
 from the New, except on Saturdays and 
 Sundays, when both came from the New’. 
 Elsewhere the number of the Psalms sung 
 at Nocturns varied according to the custom 
 
 1 Migne, 2. G. xxviii. c. 276. 2 [sti i ausa. 
 
THE BREVIARY. 37 
 
 of the brotherhood ; some monastic bodies 
 sang twenty or thirty Psalms each night, while 
 others were content with eighteen; others, 
 again, regulated the psalmody by the length 
 of the night’. Thus the monks of the Irish 
 Bangor, in the seventh century, between 
 Nov. 1 and March 25, sang half the Psalter 
 on Saturday night and the other half on 
 Sunday: between March 25 and June 24 the 
 number was diminished weekly by three 
 Psalms; whilst after midsummer it was in- 
 creased weekly in the same proportion till it 
 attained the maximum again. On the other 
 nights of the week the number varied from 
 thirty-six Psalms to twenty-four *. 
 
 In the Egyptian monasteries, down to the 
 fifth century, the brethren met but twice in the 
 twenty-four hours for common prayer; the 
 other hours were observed by private devo- 
 tions in their cells. On the other hand, the 
 religious of Syria and the East assembled for 
 the Apostolic Hours, reciting three Psalms 
 atveach *. 
 
 As monasticism spread westwards, Eastern 
 practice began to colour the Western observ- 
 
 Vela stetAv. 2. 
 2 Warren, Bangor Antiphonary, ii. p. xi f. 
 8 Cassian, /msizt. iii. 289. 
 
38 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 ance of the Hours. But the introduction of 
 the Eastern arrangements into the West was 
 largely due to the zeal and enterprise of an 
 individual. Early in the fifth century John 
 Cassian, a Western, as it appears, and pro- 
 bably a native of Gaul, who had spent the 
 early years of his life in a monastery at 
 Bethlehem, and afterwards studied the mo- 
 nastic systems of Egypt and the desert, came 
 to settle at Marseilles, in the heart of a 
 country where monasteries abounded on every 
 side. Here Cassian wrote his /zs¢zetutes of 
 Coenobtitc L2fe, in which he expounded to the 
 Latin West the principles of Eastern monasti- 
 cism, dealing in the second and third books 
 with the night and day services (de canonico 
 (1) xocturnarum, (2) diurnarum orationune et 
 psalmorum modo). From this work we are 
 able not only to gather the Eastemiane 
 Egyptian order, but to see how far it had 
 begun to prevail in the West. Cassian tells 
 us, for example, that a Mattins service at 
 daybreak instituted in the monastery at Beth- 
 lehem was “now very generally observed in 
 the Western countries.” This new service of 
 dawn, he observes, made up the number 
 of seven Hours, in conformity with the 
 Psalmist’s declaration, “ Seven times a day 
 
THE BREVIARY. 39 
 
 do I praise Thee.” The night services con- 
 sisted of Nocturns, Mattins, and Lauds; at 
 daybreak came the supplementary Mattins, 
 roughly corresponding in point of time with 
 the service elsewhere known as Prime!; the 
 Day Hours followed in due course, and 
 Vespers ended the services of the day. 
 Cassian’s work in South Gaul was continued 
 by Caesarius and other Gallican prelates who 
 issued Rules for their monastic institutions. 
 Side by side with the monastic observance of 
 the Hours, we have evidence of the existence 
 in Gaul of secular services following similar 
 lines, and moulded by Eastern influences. At 
 Milan, also, the Eastern type seems to have 
 prevailed. The Roman system, as reflected 
 in the Rule of St. Benedict, who followed 
 its main features, is in many ways distinct. 
 The Hours are the same, except that St. Bene- 
 dict adds an eighth, comp/etorzum or Compline, 
 a last office at night before retiring to rest. 
 But the services differ from those of the Gal- 
 lican monastic rules in some important points. 
 On the nights when Vigils were anciently 
 kept, the Mattins consist of three Nocturns. 
 
 ’ Instit. iii. 4. The usual identification with Prime is 
 disputed by a writer in the Church Quarterly Review for 
 Jan. 1896, and is perhaps not technically correct. 
 
40 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 Scripture lessons are read at each Nocturn, 
 and cafztula, or short chapters, assert the 
 principle of Scripture reading at the other 
 Hours. ‘The fixed Psalms of the day Hours 
 are not read in their course at Nocturns and 
 Vespers, so that the daily recitation is incom- 
 plete. Above all, the Roman services are dis- 
 tinguished by their rich store of antiphons 
 and other variable devotions 1. 
 
 According to Eastern practice the recitation 
 of the Psalms,whether in churches or in monas- 
 teries, was musical in character. The historian 
 Socrates tells us that tradition ascribed the 
 invention of antiphonal singing to Ignatius 
 of Antioch ?, and the story may be taken to 
 mean that the practice began in the monastic 
 communities which grew up around the Syrian 
 metropolis. From Antioch it spread west- 
 wards. Basil enthusiastically describes the 
 responsive singing of the Cappadocian Noc- 
 turns®; Chrysostom found it in use at Con- 
 stantinople; at Milan it flourished under the 
 sympathetic guardianship of St. Ambrose. 
 Augustine, who had heard the Psalms recited 
 in Africa or at Rome to the old plain song, 
 was captivated by the new music, although 
 
 > Church Quarterly Review for Jan. 1896, p. 417 f. 
 2H. E. vi. & 8 Epp. ii. 207. 
 
THE BREVIARY. 41 
 
 his judgement pronounced at first in favour 
 of a simpler style. The slight intonation 
 which resembled reading rather than singing, 
 and of which the great Athanasius was 
 believed to have been the author, seemed to 
 him better adapted to the sober gravity of 
 Divine worship. Yet he confessed that the 
 new system had advantages of its own, win- 
 ning weaker brethren to devotion by the 
 delight which it ministered to the ear. 
 
 Rome held out longer against the innova- 
 tions’ The Psalms -were still recited. there 
 after the manner of reading, or with some 
 slight inflexion. But the change seems to have 
 come early in the fifth century; in the Lzder 
 Pontificalts it is attributed to Pope Celestine 
 (422-432), who ordered the Psalms to be sung 
 before Mass; a later text adds the word azzéz- 
 phonatim, representing Pope Celestine as the 
 first to direct antiphonal recitation of the 
 Psalter ?. The Rule of St. Benedict refers in- 
 cidentallyto the Roman psalmody, and another 
 entry in the Lzder Pontificalis*® credits Pope 
 Hormisdas (514-523) with the instruction of 
 the Roman clergy in the new style of musical 
 
 Me COUJASS: Re, 33: 
 : Batiffol, H/zstocre du Bréviaire Romain, p. 43 ff. 
 1. 269. 
 
42 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 recitation. Putting together these slight 
 hints, we may: infer that efforts wete 
 made at Rome from the fifth century to 
 establish in the churches a daily musical 
 service. Another Roman book, the Lzder 
 Diurnus', which, though a compilation of the 
 eighth century, contains older materials, 
 affords a curious illustration of the fact. 
 A “suburbicarian” bishop is represented as 
 promising the Pope, “I will keep daily 
 vigils in the church, with all my clergy, from 
 first cockcrowing to daybreak; during the 
 shorter nights, from Easter to the September 
 equinox, three lessons antiphons and responds 
 shall be recited, and from the September 
 equinox to Easter, four. On Sundays, at 
 every season, we promise to offer to God 
 nine lessons with their antiphons and re- 
 sponds.” Psalmody is not mentioned here, 
 but it formed, of course, in the early Roman 
 as in all other nocturns, the backbone of the 
 service; the lessons antiphons and responds 
 being secondary and depending on it. It is 
 interesting to observe that the antiphonal 
 singing of the Psalms has brought with it 
 a system of musical adjuncts, the antephonae 
 or anthems attached to the Psalms, and the 
 
 iii. 7. 
 
THE BREVIARY. 43 
 
 responsorta or responds which followed the 
 lessons. 
 
 The erection of monastic communities 
 in connexion with the parishes (¢tu/z) of 
 Rome supplied the parish churches with 
 clergy at liberty to conduct the daily offices, 
 and qualified by their training in music 
 to do-so, Under the care of the basilican 
 monks the day Hours were duly sung in the 
 Roman churches; terce, sext, and. none, 
 each had its appropriate office, and before the 
 end of the eighth century prime and vespers 
 were added to the list?. Meanwhile, a school 
 of ecclesiastical music (schola canforum) was 
 formed, and Rome, though at the outset she 
 had been anticipated by Antioch, Constanti- 
 nople, and Milan, became the instructress in 
 eniseart. of Western, Europe, The Roman 
 school of music was reproduced both in 
 England and among the Franks; it was the 
 ambition alike of the Gallican and Anglo- 
 Saxon Churches to “‘sing the Psalms as they 
 are sung at Rome” (szcut psaliit Romana 
 ecclesia”), 
 
 We have dwelt at some length on the 
 history of the Hour services at Rome, because 
 the Roman offices of the sixth and seventh 
 
 1 Batiffol, p. 63 f. * Lo: Dp Sikes 70. 
 
44. CHURCH SERVICES AND SERVICE-BOOKS. 
 
 centuries supplied the groundwork of our own 
 mediaeval Breviaries. Augustine and his 
 colleagues, being Roman monks, brought with 
 them to Kent the Roman Hours, and sang 
 them daily in St. Martin's Church. “In this 
 church,’ writes Bede, “they first besaneea 
 assemble for worship, to sing the Psalms 
 (psallere), pray, celebrate mass, preach and 
 baptize ; thus imitating the apostolical life of 
 the primitive Church, which served the Lord 
 in frequent prayers, watchings, and fastings!.” 
 Whatever doubts the missionaries may have 
 felt with regard to the introduction of the 
 Roman mass and the Roman baptismal office, 
 they could not have hesitated to retain the 
 Roman “Psalm-course” (cursus psallend.), 
 seeing that the keeping of the Hours must 
 have been at first practically limited to the 
 clergy. Their daily services need not have 
 interfered with the Gallican Hours, which 
 were still perhaps maintained at St. Martin's 
 by Bishop Liudhard; but the Gallican Use 
 would naturally disappear in the next genera- 
 tion. In the north of England it was 
 otherwise; Celtic methods of dividing and 
 singing the Psalter doubtless prevailed in 
 Northumbria till the influence of Wilfrid and 
 
 1 Hf. Evi. 26 (Notes; p. 203). 
 
THE BREVIARY. 45 
 
 Benedict Biscop turned the scale against 
 them. Before the time of Bede there was 
 already inthe Northumbrian Church a passion 
 for everything Roman. Benedict, on one of 
 his visits to Rome, brought back with him no 
 less a person than the precentor (avchicanéor) 
 Ohaot. Peters, Jolin, abbat of the Vatican 
 monastery of St. Martin, sent by Pope Agatho 
 to England for the express purpose of teach- 
 ing the cwrsis as it was sung before the Pope. 
 Precentor John took up his quarters at Wear- 
 mouth, whither representatives of nearly all 
 the Northumbrian monasteries flocked to 
 learn the Roman rite. The instruction was 
 given orally, but John also left written 
 directions, and copies of these were still to be 
 found in the time of Bede at Wearmouth and 
 elsewhere. From Bede’s account we gather 
 that they offered guidance upon all the details 
 of the Hour services, the daily distribution of 
 the Psalter, the lessons, the vz¢tus canendz, 
 embracing no doubt all the musical portions 
 of the services, the antiphons and responds 
 as well as the setting of the Psalms, and 
 lastly the czrculus anni, i.e. the changes 
 required by the incidence of the seasons and 
 the holy days', It was doubtless in the 
 
 iW fd. £25 ive 1S (NOtEs.. p. 203). 
 
46 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 monasteries that the labours of the Roman 
 precentor bore most fruit. But serious 
 attempts were made to introduce the Hours 
 into the churches, and to bring the laity 
 together to the services. Among the evcerfla 
 ascribed to Egbert, Archbishop of York (732- 
 766), but of later origin, we find the following 
 stringent rules : 
 
 ‘“ All priests at the proper Hours of day and night are to 
 ring the bells of their churches, and celebrate the sacred 
 offices.” 
 
 “Our fathers ordained seven services (stzaxes=ovva€eis) 
 to be sung daily... the clergy are bound to observe these 
 Hours as they occur day by day.” 
 
 “Tf any cleric or monk, being in health of body, shall 
 neglect his vigils and daily offices, let him be deprived of 
 communion.” 
 
 “ Tf any cleric on hearing the be!l do not at once hasten to 
 the church, he shall be subject to censure.” 
 
 Before his ordination the priest was, ac- 
 cording to the same authority, to provide 
 himself with his “ tools,” including a Psalter, 
 Lectionary, and Antiphonary, the books neces- 
 sary for performing the daily offices. As for 
 the laity, their attendance was simply invited 
 by the ringing of the church bells, but they 
 were expected to come at least to the Satur- 
 day evensong, with which the Sunday services 
 began. So completely was the system natu- 
 ralized in Anglo-Saxon England, that the 
 
THE BREVIARY. 47 
 
 Hours received English names; our fore- 
 fathers in days before the Conquest spoke of 
 uht-song (Mattins), after-song (Lauds as dis- 
 tinguished from Mattins), Arzme-song, undern- 
 song (Terce), medday-song (Sext), none-song, 
 evensong (Vespers), nzght-song (Compline) 1. 
 We may now proceed to consider the 
 books which were needed for the recitation 
 of the daily services. Three. have already 
 been mentioned incidentally. The Psalter 
 was of course indispensable, except for those 
 of the monks and clergy who knew the 
 Psalms by heart. These were perhaps the 
 majority ; indeed, canons exist which refuse 
 admission to the priesthood or episcopate of 
 those who could not recite the Psalter from 
 memory. Under these circumstances one or 
 two copies of the Psalter might suffice for 
 a monastery or church. But, as time went 
 on, the ecclesiastical Psalter was by no 
 means limited to the Psalms of David; it 
 had come to include a mass of other liturgical 
 matter more or less nearly connected with 
 the singing of the Psalms. Even the fifth 
 century MS. Bible, known as the Codex 
 Alexandrinus, contains at the end of its 
 Psalter a collection of Scriptural canticles, 
 
 * Cp. Rock, Church of Our Fathers, iii. pt. 2, p. 1 f. 
 
48 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 followed by the Gloria tn Excelsis (ipvos éw6t- 
 vos), which, as we have seen, formed a part 
 of the night office recommended to conse- 
 crated virgins by the writer of the Athanasian 
 tract on Virginity. These canticles were sung 
 at the Mattin-lauds, and it was customary to 
 annex them to Psalters written for liturgical 
 use. Other additions followed; thus the 
 great Canterbury MS. of the eighth century, 
 known as the Psalter of St. Augustine (Vesp. 
 A. 1), contains hymns as well as canticles, 
 whilst a later hand has added the Ze Deum 
 and the Quzcungue, with certain prayers. 
 The next step was to include the antiphons 
 and responds connected with the night Hours, 
 and for the convenience of the reader these 
 were not relegated to an appendix, but dove- 
 tailed with the Psalms. We shall return to 
 this point when we come to the Psalter of 
 the Breviary ; for the present it is sufficient 
 to note the tendency to swell and compli- 
 cate the Psalter by the insertion of foreign 
 matter. 
 
 The Antiphonary, as a book connected 
 with the services of the Hours, contained 
 the antiphons to the Psalms, and the re- 
 sponds and verses which followed the 
 lessons; the hymns, little chapters, and other 
 
THE BREVIARY. 49 
 
 musical portions of the offices were often 
 added. An antiphon is a sentence appointed 
 to be recited before a Psalm or group of 
 Psalms and repeated at the end. It seems to 
 have had its origin in the prelude which 
 struck the keynote and began the melody of 
 the musical setting’. In singing the prelude 
 the precentor used a few words taken from 
 the Psalm itself or based upon it, and the 
 clause thus selected to begin and end the 
 antiphonal rendering acquired from it the 
 name of aztiphona. But if the antiphon 
 originated in the exigencies of antiphonal 
 singing, it soon acquired another and more 
 important office. As the music of the anti- 
 phon prepared the choir for the singing of 
 the Psalm, so its words fixed the sense in 
 which the Psalm was to be understood on 
 each occasion?. An example or two will 
 make this clear. In the Sarum Mattins for 
 Christmas Day the first nocturn or portion of 
 the Psalter proceeded thus: “A xtzphon. The 
 Lord said to me, Thou art My Son, this day 
 have I begotten thee.—Psalm 11. Axtephon. 
 As a bridegroom the Lord cometh from His 
 chamber.—Psalm xix. Axtiphon. Grace is 
 
 1 Gevaert, La Mélopée Antique, p. 84. 
 2 Cp. Neale, Essays on Liturgiology, p. 15 f. 
 
 D 
 
50 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 poured upon thy lips, therefore God hath 
 blessed thee for ever.—Psalm xlv.” On 
 Easter Day the second Psalm occurs again 
 at Mattins, but its antiphon is changed to an 
 Easter note: 
 “TI asked my Father. Alleluia. 
 
 He gave me the nations. Alleluia. 
 
 For mine inheritance. Alleluia.” 
 
 In its earliest phase the antiphon seems to 
 have been intercalated between the verses 
 of the Psalms as well as recited at ee 
 beginning and end. ‘This arrangement sur- 
 vived in the anthems appropriated to the 
 Venzte, known as Invitatories. The Invita- 
 tory was repeated nine times during the 
 course of Ps. xcv. Perhaps it was owing 
 to the weariness which this repetition induced 
 that the Prayer Book of 1549 directed the 
 Ventte to be “said or sung without any 
 Invitatory.” The Invitatory, however, re- 
 lieved the monotony of the daily Vezzde, 
 giving to it a special colouring on each day 
 of the week, and at each season of the year. 
 Thus in the Sarum ferial Mattins the Invi- 
 tatories are varied in the course of the week 
 as follows: 
 
 Monday.—“ O come let us sing unto the Lord.” 
 Tuesday.—* Let us heartily rejoice in God our Saviour.” 
 
THE BREVIARY. 51 
 
 Wednesday.—‘“ In Thy hands, O Lord, are all the corners 
 of the earth.” 
 
 Thursday.—“ Let us worship the Lord, for He hath 
 made us.” 
 
 Friday.—‘“‘ The Lord Who hath made us, O come let us 
 worship.” 
 
 Saturday.—‘‘ The Lord our God, O come let us worship.” 
 
 The seasons brought yet greater variety, 
 connecting the opening words of the Psalm 
 with the fact commemorated. Thus the 
 Advent Invitatory, “The King, Who is to 
 come, the Lord, O come let us worship,” was 
 exchanged on Christmas Day for “Christ is 
 born to us: O come,” &c.; whilst on Easter 
 Day it became “ Alleluia, Alleluia, Alleluia ; 
 the Lord is risen again. Alleluia, Alleluia.” 
 
 The responds to the Lessons were selected 
 with equal skill, and served the purpose of 
 assisting meditation upon the short passages 
 of Scripture which preceded them, while at 
 the same time they supplied materials for 
 a musical setting which enhanced the beauty 
 of the service. Sometimes these vespousoria 
 filled a separate volume known as the Ae- 
 sponsortale, but their usual place was in the 
 Antiphonary, where they followed the anti- 
 phons in the order of the Sunday and week- 
 day services throughout the year. 
 
 It will be readily understoood that the 
 
 Te? 
 
52 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 mediaeval Antiphonary was a book of con- 
 siderable size; indeed it was usually necessary 
 to break it up for binding into several MSS. 
 Not only were the contents voluminous, but 
 for the convenience of the precentor and the 
 choir both words and music were written in 
 as large and bold a hand as possible. A 
 volume in the writer’s possession, containing 
 the antiphons, &c., from the octave of the 
 Epiphany to the first Sunday in Lent, con- 
 sists of 134 pages measuring 24 x 16 inches, 
 and the letters are four-sixths of an inch in 
 length ; and many of the books written for 
 great churches or monasteries were on a yet 
 larger scale. ~ Earlier MSS. of thistelassyim 
 which the musical notes were simply eumes, 
 i.e. notes dotted above the words without the 
 use of lines, were less bulky, but the book 
 must always have been costly, and the diff- 
 culty of providing copies for the parish 
 churches considerable '. 
 
 The Lectionary contained the lessons to 
 be read at Mattins. Of such a collection 
 some early copies survive; in Sir E. Maunde 
 Thompson's Manual of Palacography* thestu- 
 dent may see specimens of handwriting from a 
 Luxeuil Lectionary dated a. p. 669 and another 
 
 L See c. 4. " pi 2ae 
 
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 Way JO ULES UL = 3 | 7 
 
 
 
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THE BREVIARY. 53 
 
 written at Monte Cassino in the eleventh cen- 
 tury. The Lectionarius was properly a book 
 of Scriptural lections only; the entire corpus 
 of Mattins lessons known as the Legenda 
 includes patristic and hagiological extracts. 
 For these, separate books were usually 
 needed: the Sermologus and Homtharzus sup- 
 plied the patristic sermons and expositions, the 
 Legendarius contained the Acts of the Saints, 
 the Passtonarzus the sufferings of the Martyrs. 
 Sometimes in place of the Lectronarzus the 
 reader used the Bible, significantly described 
 as the Lzd/zotheca—in itselfa library of books!. 
 
 Yet this account does not exhaust the 
 books used in the singing of the daily offices. 
 The office hymns were gathered into the 
 fTymnarium,the collects into the Collectartum, 
 and it would be easy to add to the list. It 
 is not of course to be inferred that all these 
 books were to be found from the eighth 
 century onwards in every church or monas- 
 tery, or that the collections were everywhere 
 uniform in their contents or bore identical 
 names. But there was a tendency from the 
 first to gather the several factors of the daily 
 offices into separate codices, in which the 
 
 1 Cp. Maskell, Disser/ation on Service Books (in Mon. Rit. 
 i. p. xxii f.); Procter and Wordsworth, Sar. Brev. ili. p. 
 xxiv f. 
 
54 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 more homogeneous elements were grouped 
 together at the pleasure of the compilers, 
 but more or less after a traditional and con- 
 ventional way. 
 
 One is almost surprised that no effort was 
 made during the great ecclesiastical revival 
 of Charlemagne’s time to bring these col- 
 lections into a single and portable form, 
 a Breviarium or compendium of the daily 
 offices, as it was afterwards called. But the 
 idea did not suggest itself, or it was aban- 
 doned as impracticable. A Brevzarzum was 
 indeed drawn up by Alcuin for the use of 
 the court, but it was merely a book of private 
 devotions, quite distinct from the monastic 
 and ecclesiastical services of the Hours! 
 Charles made it his business to supply the 
 clergy with amended copies of the lessons, 
 and for this end he intrusted the revision of 
 the Vulgate to Alcuin, and that of the AZomz- 
 frarius to Paul the Deacon. But the very 
 natural step of gathering the whole mass of 
 devotional literature connected with the 
 Hours into one codex, seems not to have 
 been taken before the end of the eleventh 
 century. At least, the earliest known manu- 
 script of this kind is dated in the year 1099”. 
 
 1 Batiffol, p. 194. 2 Id, -p. 795. 
 
THE BREVIARY. 55 
 
 It bears the title /ucepet Lreviartum sive 
 Ordo offictorum, and contains the Psalter 
 and canticles, the hymns of the daily offices, 
 the collects, the antiphons and responds, the 
 caprtula for the day Hours, and the lessons and 
 responds proper to certain classes of saints. 
 It is not a complete collection, for the lessons 
 for Sundays and ordinary week-days are 
 wanting, but, so far as we know, it is the first 
 book of the kind; and it is worthy of notice 
 that this earliest Breviary, like the system 
 of Hours which it aimed at codifying, had its 
 birth in monastic surroundings, for it was 
 written in the Benedictine house at Monte 
 Cassino. Rome found it convenient to ac- 
 cept the principle of the Breviary; from the 
 beginning of the fourteenth century we find 
 MSS. bearing the title Breviarzum secundum 
 Usum Romanae Curiae. 
 
 In England the common Breviary was 
 known by another name. Our Norman fore- 
 fathers called it the Portzforzum, the book, 
 that is, which the priest carried with him 
 when he went upon his travels (/2der guem 
 portat secum foras). \n Anglo-French this 
 word became fortehors; in the vernacular 
 it degenerated into porthos, portos, portuisse, 
 portasse, portous, and other forms. The 
 
56 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 name was already used in the thirteenth 
 century; a visitation of the Treasury of 
 St. Paul's in the year 1295 mentions among 
 the books of the cathedral church zum 
 portiforium plenarium, a complete Breviary 
 or portos. Yet the word brevzarzum was 
 not entirely superseded by fortzforzum; the 
 latter, as its derivation indicates, belonged in 
 strict use to the portable book which was the 
 constant companion of the ecclesiastic; the 
 former was chiefly employed for the great 
 MSS., written for use in choir, which gave 
 the Mattins lessons at full length. But the 
 Great Breviary was a comparatively rare 
 book. While more than fifty editions of 
 the Portifory were issued from the press 
 between 1475 and 1557, only five editions 
 of the Great Breviary are known (Venice, 
 1494-5; Rome, 1496; London, 1506; Paris, 
 1516 and 1531). The smaller book was the 
 one which the laity were accustomed to see 
 in the priest's hand, and the numerous cor- 
 ruptions of portehors which occur in English 
 texts show how familiar the word must have 
 been to all classes of the English laity ’. 
 
 It was the Breviary or Portifory of the 
 
 1 Procter and Wordsworth, Sarum Breviary, iii. p. xli f. 
 2 Maskell, i. p. Ixxxvil f. 
 
THE BREVIARY. 57 
 
 Church of Salisbury (Lreviarzum secundum 
 Usum Ecclestae Sarum) which supplied our 
 Reformers with the basis of their reconstruc- 
 tion of the daily prayers. This book, which 
 had become extremely scarce and dear, has 
 recently been reprinted by the Cambridge 
 University Press, under the editorship of two 
 eminent liturgical scholars, Messrs. F. Procter 
 and C. Wordsworth. It will be convenient to 
 use the Cambridge edition in describing the 
 contents of the Sarum Breviary. 
 
 The Breviary contained the Hour services 
 of the year arranged under four heads, the 
 Psalter, the “Proper of Time,’ the “Common 
 of Saints,” and the “Proper of Saints.” To 
 these we must add the Kalendar and the 
 “Ordinale” or “ Pie,” which were necessary 
 as guides to the use of the book‘. 
 
 hes Sarum Psalter, asiwe have. already 
 hinted, was far from being, like the Psalter 
 of the Book of Common Prayer, a mere 
 transcript of the Book of Psalms, divided 
 into sections, to be said or sung in rotation 
 during a certain period of time. It contained, 
 in fact, the substance of the services for the 
 Sundays and week-days throughout the year, 
 
 1 Procter and Wordsworth, Sarum Breviary, ii. p. viii f. 
 
58 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 so far as the daily services were not affected 
 by special provision for the season or for 
 the holy days. In other words the Breviary 
 Psalter was, in liturgical language, the “ com- 
 mon of time” for the Hours; it supplied 
 everything that was essential to the services 
 apart from the special requirements of par- 
 ticular days, all that was common to all days 
 alike. All the Hours found a place in the 
 Psalter, for the recitation of Psalms is the 
 principal feature in every one of the daily 
 offices. But the Psalms were sung in regular 
 course only at Mattins and Vespers, just as 
 since the Reformation they are said and sung 
 in course at Morning and Evening Prayer. 
 Before the Reformation the course was 
 weekly, and instead of the Psalms being 
 resumed at Evensong at the point where the 
 choir had broken off at Mattins, they were 
 divided into two sections (Ps. i-cix, cx-—cl), 
 of which the first was reserved for Mattins, 
 and the second for Vespers. Ihe “otter 
 Hours had fixed Psalms assigned to them, 
 and after the Roman practice these Psalms 
 were passed over at Mattins and Vespers, 
 when they occurred in the daily course. 
 Moreover, the weekly course was constantly 
 interrupted by the preference which was given 
 
THE BREVIARY. 59 
 
 to the Psalms proper to the season or to 
 a holy day, so that the recitation of the 
 Psalms was by no means so regular as 
 a hasty glance at the Psalter of the Breviary 
 would lead the student to suppose. As 
 a matter of fact, as Dr. Neale points out, 
 ‘“‘a few of them were repeated over and over 
 again, and the rest left utterly unsaid?.” 
 Mattins alone had the distinction of pos- 
 sessing lessons, the others Hours, Vespers 
 included, having only capztula, i.e. short 
 sentences from the Epistles, rarely exceeding 
 a verse in length®. But the Mattins lessons 
 were not in the Psalter, for they belonged 
 to the “proper of time,’ being variable not 
 merely with the day of the week, but from 
 day to day throughout the year. 
 
 We are now prepared to examine the 
 structure of the daily services. Each office 
 begins, after private devotions, with sen- 
 tences nearly corresponding to those which 
 still stand near the beginning of our 
 Order of Morning and Evening Prayer. 
 After the sentences at Mattins follow the 
 Vente, a Hymn, the Psalms in the order 
 
 POE SSayS, Pit: 
 
 * In cathedral, collegiate, and monastic houses, certain 
 lections were attached to prime. 
 
60 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 of their course, with Lessons after each 
 Nocturn of Psalms, the whole being ended 
 on festivals by the Ze Deum. At Lauds, 
 Vespers, and Compline, the sentences are 
 succeeded by the Psalms (fixed, at Lauds 
 and Compline, but at Vespers recited in their 
 course), a capitulum, hymn, canticle and 
 preces or suffrages. At Prime, Deree Sexe 
 and None the order is: Sentences, Hymn, 
 fixed Psalms, capztulum, preces. Thus while 
 all the services have ‘certain eonmign 
 elements, each group is distinguished by 
 features peculiar to itself, as well by the order 
 in which the common elements occur. 
 Mattins stands alone, marked by its Venzte 
 and Lessons; Vespers, which shares with 
 Mattins the daily course of the Psalms, 
 agrees in structure with Lauds and Com- 
 pline, all the three possessing a Gospel 
 canticle; Prime, and the Apostolic Hours 
 are without the canticle and differ in arrange- 
 ment from both the other groups ?. 
 
 Passing from structure to matters of detail, 
 we note that Sunday Mattins consisted of 
 three nocturns, the first of which contained 
 twelve Psalms, grouped under three Glorias 
 
 1 See Mr. W. C. Bishop’s useful tables in P. and W. 
 (iii. p. xxxil). 
 
THE BREVIARY. 61 
 
 and Antiphons, while to the second and third 
 were assigned three Psalms each. On other 
 festivals nine Psalms were sung, each having 
 its own Glorza and Antiphon ; on ordinary 
 week-days (/fervzac) twelve Psalms, under six 
 Glorias and Antiphons. Each group of 
 Psalms was followed by three Lessons, i.e. 
 by a Lesson divided into three sections, every 
 section being preceded by a benediction and 
 followed by a respond. Thus on Sundays 
 there was ordinarily eighteen Psalms and 
 nine Lessons; on week-days, not being 
 festivals, twelve Psalms and three Lessons; 
 on festivals, not being Sundays, nine Psalms 
 with three lessons or nine, according to the 
 number of Nocturns, Eastertide and Whit- 
 suntide were distinguished by having only 
 one nocturn at Mattins, with three Psalms 
 and three Lessons. When there were three 
 nocturns, the first system of lessons was 
 generally taken from Holy Scripture, and 
 the passages were consecutive or chosen on 
 the ground of some common reference; thus 
 the lessons of the first nocturn on Advent 
 Sunday were Isa. i. I-4, 5-9, 10-15, and 
 those of the first nocturn of Christmas Day, 
 Isa, ix. 1-8, xl. 1-11, lii: r1~10. For the second 
 and third systems, patristic expositions or 
 
62 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 homilies were commonly used, and on Saints’ 
 Days, the lives of the saints and passions of 
 the martyrs. Each lesson was preceded by 
 a benediction and followed by a respond. 
 
 Lauds began after the last lesson, or on 
 Sundays and festivals after the Ze Deum, 
 which on those days followed the lessons. 
 Nominally, Lauds had five Psalms, each 
 followed by its Glorza; but the fourth 
 “Psalm” consisted of the Old Testament 
 canticles, and the fifth of Pss. cxlviii-cl, the 
 laudes (aivor) with which in the early days of 
 monasticism it had been customary to greet 
 the break of day. <A capztu/um and a hymn 
 followed the Psalms; then came an invariable 
 Gospel canticle, the Benedectus, and the office 
 ended with suffrages and a collect (oradzo). 
 Prime and the three next Hours had also their 
 fixed Psalms; for Prime were appointed Pss. 
 Xxli-xxvi, lv, cxviii, and the last two sections 
 of Ps. cxix, the remainder of the last-named 
 Psalm being divided between Terce, Sext, 
 and Nones. A _ distinguishing feature of 
 Prime in England was the daily recitation of 
 the Athanasian Creed; it was marked also 
 by its lengthy suffrages. 
 
 The vesper Psalms were five in number, 
 recited as at Mattins in regular course. 
 
THE BREVIARY. 63 
 
 The invariable canticle of Vespers was 
 Magnificat; Nunc Dimittis was reserved for 
 Compline. Compline appears in the Sarum 
 Psalter under twenty-two different forms, cor- 
 responding to the seasons of the Church year. 
 With Lauds and Vespers it has a Gospel 
 canticle: like Prime it possesses a wealth of 
 preces; and these features are invariable, only 
 the Psalms, Hymn and Capztulum being 
 changed in the several forms of the office. 
 The Psalter contains, as we have said, the 
 “Common of Time.” The “ Proper of Time,” 
 or Zemporale, adds the variations of the 
 weekly round occasioned by the seasons of 
 the Christian year. To some extent changes 
 of this nature are familiar to English Church- 
 men, for the principle is recognised in our 
 present Prayer Book; the daily Order, for 
 example, is broken by the change once a 
 week at least of the “Collect for the Day”; 
 on Easter Day the Venzde gives place to the 
 “Easter Anthems,” and for every day in the 
 year there are appointed either daily or 
 “proper” Lessons. But these departures 
 from the usual order are slight indeed when 
 compared with those which were necessary 
 under the old system. Every Sunday 
 throughout the year and nearly every week- 
 
64 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 day brought its own contribution, not merely 
 of lessons and collects, but of hymns, antt- 
 phons, responds, capztula. The Lessons 
 however formed the bulk of the Zemporale; 
 as we have seen, they had no place in the 
 Psalter, and the daily lessons of the whole 
 year had to be sought in the “ Propemsas 
 Time.” Under our present system a kalendar 
 suffices, but where the lessons were taken 
 not only from Holy Scripture but from the 
 Fathers and the lives of the saints and acts 
 of the martyrs, it was impossible to escape 
 from the necessity of copying them in full 
 into the great Church Breviaries. 
 
 The complications introduced by the 
 “Proper of Time” were increased by the 
 “Common” and “ Proper of Saints” 9 mes 
 two sections of the Breviary supplied the 
 offices proper to the fixed non-Dominical holy 
 days. The “Common of Saints” provided 
 those which belonged equally to a whole 
 class of saints, e.g. apostles or martyrs or 
 virgins; the “ Proper of Saints,” those which 
 were peculiar to a particular saint. 
 
 In the attempt to work into a connected 
 whole the materials to be drawn from these 
 four sources, the mediaeval clergy were 
 assisted by two other portions of the Breviary, 
 
THE BREVIARY. 65 
 
 the Kalendar and the Ordinale. The kalen- 
 dar of the Breviary was in the main a list of 
 the fixed festivals written against the days of 
 the year on which they fell. Beside the fixed 
 Dominical holy days, the Nativity, Circum- 
 cision, and Epiphany, and the days sacred to 
 the saints of the New Testament, it contained 
 also the festivals of a large but uncertain 
 number of ecclesiastical saints. Local in- 
 fluences determined theaddition or omission of 
 many of these names from the kalendar, just 
 as they determined the addition or omission 
 of commemorations in the “ Proper of Saints.” 
 As soon as the saint had been recognized, 
 his name was added to the local kalendar: 
 and by consulting the kalendar the priest 
 could see at a glance on what day his festival 
 was to be observed. Further, the kalendar 
 was usuallyaccompanied by calculations which 
 enabled him to discover the incidence of the 
 movable feasts, such as are still given after 
 the tables of lessons in our Book of Common 
 Prayer. 
 
 Yet the kalendar alone carried the priest 
 buta little way. Indeed, his difficulties began 
 when he had learnt from it the name of the 
 saint or saints to be commemorated on a 
 particular day. As one of the days of the 
 
 EF 
 
66 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 week, the Saint's Day was provided wih a 
 service in the Psalter; as one of the days of 
 the ecclesiastical year, a further provision was 
 made for it in the Zemporale; and now the 
 Sanctorale came in to add to his perplexity. 
 Moreover, there might be conflicting claims 
 to reconcile, as for instance when a Saint's 
 Day coincided with a great Sunday or 
 Dominical holy day. But here again the 
 Breviary supplied the desired guidance. The 
 Ordinale taught the clergy how to regulate 
 “the relative precedence to be given to Sun- 
 day, Saint's Day, Commemoration, and week- 
 day services.” It consisted of tables arranged 
 according to the Sunday letters, and present- 
 ing every possible combination of services?. 
 In the printed edition of the Sarum Breviary 
 the Ordinale, or, as it is also called, the Pzca 
 Sarum, or, in English, the “ Pie,” is broken 
 up into sections which are inserted in the 
 Temporale at certain intervals. At the end 
 of the fifteenth century the clergy had a more 
 convenient guide to the Breviary services 
 in the Lzrectorium Sacerdotum of Clement 
 Maydeston ; but the “Pie” retained its place 
 
 * See P. and W. ii. p. xii, and for a further account, iii. 
 
 p. Ixii ff Also C. Wordsworth, Zracts of C. Maydeston 
 (Introduction). 
 
THE BREVIARY. 67 
 
 in the printed Breviaries. A glance at the 
 Cambridge edition of the Sarum Breviary! 
 will enable the reader to judge for himself 
 whether Cranmer was justified in his criticism: 
 jose number and hardness of. the- rules 
 called the Pze, and the manifold changings of 
 the Service was the cause, 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.” 
 
 The need of reform had long been felt on 
 the Continent, and a radical revision of the 
 Roman Breviary was attempted some years 
 before the appearance of the English Order 
 for Mattins and Evensong. The Spaniard, 
 Fernandez de Quifiones, commonly known 
 as Cardinal Quignon, General of the Francis- 
 can Order in Spain, and the trusted friend of 
 Popes Clement VII-and Paul III, was the 
 author of this reformed Breviary?; and so 
 large was the demand for the work that it 
 was reprinted six times between February, 
 1535, and July, 1536, and the second edition 
 was issued from the press some twenty times 
 
 melee bs ANG. W515... 1, 6c, 
 2 Neale, Zssays, p. 3 f., and Dr. J. Wickham Lege’s 
 preface to the Cambridge reprint of Quignon’s work (1888). 
 
 E 2 
 
68 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 before its final withdrawal in 1566. Yet, in 
 the first edition at least, the mediaeval ser- 
 vices were revolutionized. The whole system 
 of antiphons, responds, cafzfula, the entire 
 musical setting of the offices which from the 
 eighth century had been the pride of the 
 Roman Church, was swept away at a stroke. 
 Even the weekly recitation of the Psalter at 
 Mattins and Vespers disappeared} and three 
 fixed Psalms were attached to each office of 
 the Hours. The lessons of Mattins were 
 reduced to three, one from each Testament, 
 the third taken from the Acts or Epistles, or 
 if it was a Saint's Day, a reading from the life 
 of the saint. The number of Saints’ Days 
 was largely diminished, and the Zemporale or 
 Sanctorale were brought within limits which 
 to the adherents of the old order must have 
 appeared meagre indeed. 
 
 That Cranmer not only knew Quignon’s 
 work, but was to some extent influenced by it, 
 must be obvious to any ofe who has been 
 at the pains to compare the preface in which 
 the Spanish cardinal dedicated the revised 
 Breviary to Paul III with that which the 
 English Reformers prefixed to their first 
 Book of Common Prayer. The English 
 preface, still printed in our Prayer Books 
 
THE BREVIARY. 69 
 
 under the sub-title Concerning the Service of 
 the Church, is largely indebted to Quignon, 
 and in places is almost a translation of his 
 address to the Pope’. Nevertheless, the 
 first English Order for Daily Prayer is very 
 far from being a servile imitation of Quignon’s 
 revision. Cranmer’s purpose differed funda- 
 mentally from Quignon’s; he desired to pro- 
 duce not merely a good manual of devo- 
 tions for the clergy, but a Book of Common 
 Prayer. The design developed itself in his 
 mind very gradually. In 1542 the Sarum 
 Breviary was made obligatory on the whole 
 province of Canterbury—a first step towards 
 uniformity. In the same year it was ordered 
 that “the Curate of every Church, after the 
 Te Deum and Magnificat, shall openly read 
 unto the people one chapter of the New 
 Testament in English, and when the New 
 Testament is read over, then to begin the 
 Old”—a first step towards the use of the 
 vernacular. The next year the Archbishop 
 brought down to Convocation a_ Royal 
 message in favour of the reform of the 
 Service-books, in which the ‘ portasses’ were 
 mentioned by name. On receiving this, 
 Convocation proceeded to appoint two 
 
 1 Palmer, Origines Litu? gicae, i. p. 229 ff. 
 >] Fo} Pal 3 
 
70 ._,CHURCH SERVICES AND SERVICE-BOGEs: 
 
 bishops, with six assessors from the Lower 
 House, to inquire and report. Nothing more 
 is heard of this committee till after the death 
 of Henry, when one of the first acts of the 
 clergy was to move fora report of the results 
 at which it had arrived. But in the interval 
 Cranmer at least had not been idle. Two 
 MS. schemes for the reform of theydaily 
 offices have been lately brought to light, 
 which show how the conception had grown 
 in the Archbishop's mind. The first of these 
 schemes “follows the old order of Breviary 
 Services, and may be described as Sarum 
 material worked up, under Quignon in- 
 fluence. The second} comes nearer to the 
 form of Morning and Evening Prayer in the 
 first printed Prayer Book of Edward VI... 
 The preface of this latter scheme is mani- 
 festly an earlier draft of the English preface 
 of the Book of 1549.” With regard to details, 
 the earlier scheme provides for all the Hours, 
 while the latter retains only Mattins and 
 Vespers, with a monthly recitation of the 
 Psalms, and the reading of Scriptural lessons 
 in English. The discovery of these docu- 
 ments is of considerable importance, because 
 it shows how Cranmer, who was largely 
 concerned in the final issue of the English 
 
THE BREVIARY. 7i 
 
 Prayer Book, felt his way from point to point, 
 neither blindly following earlier reformers, 
 whether Roman or Lutheran, nor on the other 
 hand despising their help where it served the 
 purpose he had in view’. 
 
 When the new Order was at length 
 matured and given to the world, it contained 
 little which was not in the Sarum Breviary. 
 The genius of Cranmer was shown not so 
 much in creating new materials as in re- 
 arranging, compressing, and popularizing 
 services which in their mediaeval form were 
 adapted only for monastic or clerical use. 
 The Hours were reduced to two, but the two 
 were those which in the earliest times had 
 alone been marked by assemblies for common 
 psalmody and prayer. Moreover, the two 
 offices retained by the English Church repre- 
 sented in their contents five out of the eight 
 mediaeval offices. The new Order for Mattins 
 was in fact a compression of the Sarum 
 Mattins, Lauds, and Prime, the new Evensong 
 included materials selected from Vespers and 
 Compline; only the Apostolic Hours, which 
 before the days of monasticism had been left 
 to private devotion, were not represented in 
 
 1 Gasquet and Bishop, Edward VI and the B. of C. P., 
 p. 16f.; cf. the Appendices. 
 
72 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 the English Book of Common Prayer. The 
 following table will make this clear. 
 
 English Mattins. 
 
 Lord’s Prayer 
 Versicles, Glorza (Alleluia) 
 Ventte 
 Psalms, with Gloria From Sarum Mattins. 
 Lesson from ©. fF. 
 
 Te Deum 
 
 Lesson from N. T. 
 
 2 From Sarum Lauds. 
 Benedictus 
 
 Kyrie 
 
 Creed | From Sarum Prime. 
 Lord’s Prayer 
 
 Preces 
 
 Collect of the day | From Sarum Lauds. 
 Collect for peace 
 
 Collect for grace From Sarum Prime. 
 
 English Evensong. 
 Lord’s Prayer 
 Versicles, Gloria (Alleluia) 
 Psalms, with Gloria From Sarum Evensong. 
 Lesson from O. T. 
 Magnificat . 
 Lesson from N. T. 
 
 : ae ee From Sarum Compline. 
 Nunc Dimittis : P 
 
 Kyrie 
 
 Creed 
 
 Lord’s Prayer 
 Preces 
 
 Collect of the day 
 Collect for peace 
 
 From Sarum Evensong. 
 
 Collect for aid From Sarum Compline. 
 
THE BREVIARY. 73 
 
 Subsequent revisions of the Prayer Book 
 have introduced into the English Mattins and 
 Evensong elements foreign to the ancient 
 Hours. Under this head we must place the 
 Exhortation, Confession, and Absolution, pre- 
 fixed to Morning Prayer in 1552; the supple- 
 mentary Prayers for the Sovereign and the 
 Royal Family, for the Clergy and People, with 
 the Prayer of St. Chrysostom, finally added in 
 1662; lastly, the special Prayers and Thanks- 
 givings, mostly of the Caroline period. The 
 permission to use certain alternative canticles 
 from the Old Testament in place of the Gospel 
 canticles at Mattins and Evensong, is another 
 departure from Sarum mediaeval practice, 
 although ancient precedent is not wanting for 
 the use of Old Testament canticles in other 
 offices. But while the daily services have re- 
 ceived, since 1549, many accessions from non- 
 Sarum sources with one partial exception they 
 have lost no ancient element which they then 
 possessed. The exception is the Ad/eluza 
 ordered by the first Prayer Book to be said 
 near the beginning of Mattins and Evensong 
 from Easter to Trinity Sunday. It disappeared 
 in 1552, but in its place there has since been 
 heard throughout the year the English re- 
 sponse, “ The Lord’s Name be praised.” 
 
CHAPT ERG 
 THE MISSAL. 
 
 Tue Liber Missalis, Missale, or Missal, 
 contained the service known to the Western 
 Church as the mzssa, and by our Anglo-Saxon 
 forefathers called ‘“ mezsse,” the Mass 1 
 Missa, another form of the Latin word m7sszo, 
 had been applied to the Eucharistic Office 
 before the end of the fourth century. On 
 the Palm Sunday of the year 385, Ambrose, 
 Bishop of Milan, was disturbed at church by 
 tidings of an Arian rising. He describes the 
 incident in a letter to his sister, and adds, 
 “But I stood firm at my post, and began to 
 celebrate mass (s2ssam facere coept)?.” The 
 word means simply “dismissal.” “In churches, 
 palaces, and law-courts,’ writes Avitus of 
 Vienne at the end of the fifth century, “the 
 people are discharged from their attendance 
 by the proclamation m7ssa fié, “you are dis- 
 
 * Skeat, Principles of English E PAU , i. sp. 436, “Gee 
 also Notes, p. 214. ey oe 
 
THE MISSAL. 715 
 
 missed'.” In the Eucharistic service there 
 were anciently two mzssae, or dismissals; the 
 catechumens were sent away after the sermon, 
 the baptized, if in full communion with the 
 Church, remained till the end of the liturgy, 
 and were then dismissed in the words which 
 still stand at the end of the Roman Mass, 
 Ite, missa est. ‘“ After the sermon,’ Au- 
 gustine preaches ?, “the catechumens receive 
 their dismissal (wzssa fit catechumenis) ; the 
 faithful will stay.” Hence the two portions 
 of the service acquired the names of mzssa 
 catechumenorum and muissa fidelium, while 
 the service as a whole was popularly spoken 
 of as mzssae, Solemnia missarum, or simply 
 missa. The word was used occasionally of 
 other services; thus in connexion with a 
 monastic community we read of wezlarum 
 missa*, psalmorum mssae, and the like; but 
 the Eucharist being the only public service 
 ordinarily attended by the laity, it was natural 
 that it should in the end acquire an exclusive 
 right to a term which had come to mean an 
 assembly gathered for religious worship. 
 
 The Eucharist was instituted at a social 
 but sacred meal. The Passover meal was 
 
 DED. V. 
 — % Serm. 49 § 8. 
 8 E.g. Cassian, /ysiz¢. iii. 8. Cf. Du Cange, s. v. mzssa. 
 
76 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 a feast upon a sacrifice, and as such it was 
 regulated by a ritual based partly on the 
 Mosaic law, partly on custom. The law of 
 the Passover prescribed the eating of a cake 
 of unleavened bread ; custom had added the 
 filling and drinking of cups of wine mingled 
 with water. Other Paschal ceremonies were 
 the solemn blessing and elevation of the Cup, 
 a ceremonial washing of hands, and after the 
 meal the recitation of “the great Hallel” 
 (Pss. cxv—cxvili). At what exact point or 
 points in the ritual of the Passover, the 
 Eucharist was instituted cannot be determined 
 beyond doubt from the narratives of the 
 Synoptists and of St. Paul. The auc tex 
 of St. Luke seems to place the Cup first!; 
 whereas St. Paul distinctly states that the 
 Cup was consecrated “after supper.” But 
 for our present purpose it is sufficient to 
 realize that the new institution was grafted 
 upon a social meal, which was at the same 
 time a religious act, connected with a definite 
 ritual and with certain liturgical forms ?. 
 From the first it was understood by the 
 
 ? See Westcott and Hort, Motes on Select Readings, p. 63 f. 
 
 2 For a full discussion of the connexion between the 
 ceremonies of the Passover and the Eucharist, see Bickell, 
 Missa u. Pascha, or Skene, Passover Ritual. The subject is 
 discussed in a more popular manner in the Dawa of Day for 
 16g (S..P.C. K.); 
 
THE MISSAL, yi 
 
 Church that the Eucharist was not intended to 
 be merely an annual commemoration like the 
 Passover, and the Apostolic Church celebrated 
 it on the first day of every week or even 
 daily!. It was therefore at once detached 
 from the Passover, but for a generation or 
 two the custom continued of connecting it 
 with a social meal of another kind. Once 
 a day or once a week the Christian brother- 
 hood met at a common repast, the “ Agape,” 
 so named after the new Christian virtue 
 which bound them together in one; and their 
 love-feast culminated in the solemn act which 
 the Lord had commanded to be done as His 
 memorial. But no sooner had the Church 
 taken root in Gentile soil than the common 
 meal was found to be a source of danger. 
 St. Paul describes the excesses by which it 
 was desecrated at Corinth, and the picture 
 which St. Jude draws is still more discourag- 
 ing*. The agafe seems nevertheless to have 
 maintained its connexion with the Eucharist 
 in the early years of the second century, for 
 Ignatius of Antioch tells the Church of 
 Smyrna that “it is not permissible apart from 
 the bishop either to baptize or to hold an 
 
 SRACES IT AO, ak 7e 
 + Jude 12% cf 2 Pet. i1..13; 
 
78 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 agape (dydrny roveiv),” where the juxtaposition 
 of baptism and the agape has been rightly 
 taken to show that the Eucharist was still 
 included in the latter’. The liturgical forms 
 in the Dzdache* are most naturally explained 
 on the same hypothesis; they are as follows: 
 
 “ As touching the Eucharist, we give thanks 
 on this wise. First for the Cup: ‘ We thank 
 Thee, our Father, for the holy Vine of Thy 
 servant David, which Thou didst make known 
 to us through Thy Servant Jesus; to Thee be 
 glory for ever. And for the broken Bread: 
 ‘We thank Thee, our Father, for the life and 
 knowledge which Thou didst make known to 
 us through Thy Servant Jesus; to Thee be 
 glory for ever. As this broken bread was 
 once scattered upon the mountains, and being 
 gathered together became one, so let Thy 
 Church be gathered together from the ends 
 of the earth into Thy kingdom; for Thine is 
 the glory and the power through Jesus Christ 
 forever... After the meal (nerd 6 76 éumAn- 
 oOqvat), give thanks on this wise: ‘We give 
 thanks to Thee, Holy Father, for thy Holy 
 Name which Thou didst make to dwell in 
 our hearts, and for the knowledge, faith, and 
 immortality made known to us through Thy 
 
 1 Ep. ad Smyrn. 8 (see Bp. Lightfoot’s) note. 
 2 C. 10, cf. cc. 14, 15 (Notes, p. 214 f.). 
 
THE MISSAL. 19 
 
 Servant Jesus; to thee be glory for ever. 
 Thou, Almighty Lord, didst create all things 
 for Thy Name's sake; Thou didst bestow food 
 and drink upon men to enjoy, that they might 
 give Thee thanks, and to us Thou didst grant 
 spiritual food and drink and eternal lifethrough 
 Thy Servant. Before all things we give Thee 
 thanks that Thou art mighty; to Thee be 
 the glory for ever. Remember, Lord, Thy 
 Church, to save it from all evil, and to perfect 
 it in Thy love; and gather it from the four 
 winds—that Church which was sanctified for 
 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 Gop of David. ‘If 
 any be holy, let him come; if any be not, let 
 him repent. ‘Maranatha. Amen.” 
 
 These forms have been given at length 
 both on account of their intrinsic interest, 
 and because they are our earliest models of 
 Eucharistic worship. But it is difficult to 
 bring them into connexion with any known 
 liturgy. Perhaps we shall not err if we see 
 in the first and second of the three the bless- 
 ing of the agage or common meal, and place 
 the actual commemoration of the Lord’s Death 
 after the third. The words of institution are 
 
80 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 wanting, but for these the memory could be 
 trusted, and they were perhaps felt to be too 
 sacred to be committed to writing. In the 
 short formulae that follow the last thanks- 
 giving, we find distinct anticipations of later 
 liturgical language; the proclamation, “If 
 any be holy, let him come,” anticipates the 
 sancta sanctzs of the liturgies, and warns us 
 that the agafe is over, and the communion of 
 the Lord’s Body and Blood is about to begin. 
 
 The forms in the Dzdache are provided for 
 the use of the local bishops and deacons ; 
 the “prophets,” it is expressly directed, are 
 to be left free to use their own discretion as 
 to the length of the Eucharistic prayer. There 
 is reason to think that in the larger Christian 
 societies, where the officers were men of edu- 
 cation, this liberty was enjoyed by the local 
 clergy also. The Epistle of Clement, which 
 emanated from the Roman Church in the 
 reign of Domitian, contains in its newly 
 recovered part a prayer which runs through 
 three chapters!, and which has been shown 
 by Bishop Lightfoot to be full of reminiscences 
 of the prayers of the synagogue and temple, 
 and of coincidences with the phraseology 
 of the Christian liturgies. It is scarcely 
 
 1 .Ge. 59-6 
 
THE MISSAL. 81 
 
 doubtful that this prayer is an echo of the 
 Eucharistic worship of the Roman Church at 
 the end of the first century !. Clement writes 
 here much as he was accustomed to pray at 
 the weekly Eucharist. Left free to lead the 
 Bacharistic Service of the Church in.’such 
 words as he saw fit, his thoughts naturally 
 took shape after the Jewish models to which 
 the Apostolic Church had been accustomed ; 
 and the standard which he raised largely 
 influenced the practice of his successors in 
 fic: Roman See: 
 
 Fifty years after the date of Clement's 
 letter an apology presented to Antoninus 
 Pius (138-161) by Justin, a native of Palestine 
 who had made his way to Rome, sketches for 
 us the order of the Eucharistic service as it 
 was celebrated at Rome in the middle of the 
 second century. On Sunday, Justin says, all 
 the Christians of a neighbourhood flocked 
 from town and country to the place of 
 assembly. ‘The service began with the read- 
 ing of the Gospels or of the Prophets, the 
 length of the reading depending on the avail- 
 able time (Héxpus éyxwpet), Then the president 
 (6 mpoeords, distinguished from the reader, 6 
 avaylweécKev) discoursed upon the lesson, after 
 
 Lightfoot, Clement, i. p. 382 ff. 
 F 
 
€2 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 which the whole assembly rose and prayed. 
 The prayers concluded, bread, wine, and water 
 were brought to the president, who offered 
 prayers and thanksgivings to the best of his 
 ability (607 dtvapis ad7é), the people respond- 
 ing ‘Amen’ (6 Aads érevpypet A€yor 76 apnv) }, 
 Then follows the distribution of the Eucharist, 
 which is effected by the deacons, who after 
 the service carry portions to the absent. A 
 collection is made for the sick and needy, but 
 whether during the service, and if so at what 
 point in it, Justin does not say”. It will be 
 gathered from this picture that while the 
 long Eucharistic prayer was still left to the 
 discretion of the bishop, the Eucharist in 
 Justin's time had ceased to be connected with 
 a social meal and had acquired a fixed and 
 stately order. ‘The reader will have noticed 
 the general agreement of this order with our 
 own; the Gospel, the sermon, the prayers for 
 the faithful, the Eucharistic or Consecration 
 prayer, the communion of the faithful, are all 
 features common to the Roman Eucharist of 
 the second century and the present Anglican 
 service. 
 
 The Roman liturgy was still, doubtless, 
 
 1Cf, 3 Cor xy. 26. 
 2 Justin, Afod. i. c. 65, 67 (Notes, p. 215 f.). 
 
THE MISSAL. 83 
 
 Greek in language and in its general tone. 
 Of the Latin liturgy, as of the Latin Bible, 
 the first traces are to be found in the Church 
 of North Africa. Vhe Church of Carthage 
 had drawn her liturgical order, together with 
 her Christianity, from Rome, and traces of the 
 service may be seen in the earliest literature 
 of African Christianity. In the Acts of Per- 
 petua and Felicitas (c. A.D. 202) the martyr 
 Saturus describes a vision in which the joys 
 of Paradise are revealed to him: “ We heard,’ 
 he says, “the voices of those who said with 
 one accord and without ceasing, ‘ Agios, 
 Agios, Agios!” That we have here a liturgi- 
 cal formula is nearly certain, both from the 
 use of the Greek words in a Latin text, and 
 from the words “ without ceasing ” (sz7e cessa- 
 tione, édkatanaverws), which occur in the litur- 
 gies immediately before the Zer Sanctus. 
 Half a century later Cyprian refers to the 
 preface by which the Zer Sanctus is still 
 preceded in all liturgies; “ before the Prayer, 
 the priest recites a preface wherein he pre- 
 pares the minds of the faithful, saying, ‘ Lift 
 up your hearts’; and the people answer, ‘We 
 lift them up unto the Lord, being thus ad- 
 monished that they must fix their thoughts 
 
 1 Texts and Studies, 1. 2. p. 80. 
 F.2 
 
84 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 upon the Lord alone’.”. The same forms 
 were used at Rome in the third century, if 
 we mayaccept the evidence of the Hippolytean 
 canons *. 
 
 When we pass to the fourth century, these 
 scraps of information are supplemented by 
 full accounts of the Eucharistic service and 
 the earliest complete liturgy. But the light 
 comes at first chiefly from the East, from Jeru- 
 salem and Antioch, rather than from Rome. 
 
 We will begin with the witness of a well- 
 known ecclesiastic, which can be dated. Cyril, 
 Presbyter and afterwards Bishop of Jerusalem, 
 delivered to those who had_ been newly 
 baptized at the Easter of the year 347 a 
 lecture—the last of his five ‘ Mystagogic 
 Catecheses ’—in which he describes and com- 
 ments upon the liturgy of his own Church. 
 You have seen, he begins, the deacon offer 
 the celebrant and the priests who surround 
 the altar, water to wash their hands. This 
 is a symbolic act to be interpreted= bya 
 xxvi. 6, “I will wash my hands in innocency, 
 and so will I go to Thine altar.” Then the 
 deacon proclaims, “ Let us greet one another,” 
 and the “holy kiss” is exchanged. After 
 this the celebrant begins: “ Lift up your 
 
 1 De Orat. Dom. 31. 2 Achelis, p. 50f. 
 
THE’ MISSAL. 85 
 
 hearts (dv ras xapdias),” and the preface and 
 Ler Sanctus follow. Then comes an invoca- 
 tion of the Holy Spirit: “we pray God of 
 His love to send forth the Holy Ghost upon 
 the gifts (74a TT pOKELLEVa), that He may make 
 the bread the Body of Christ and the wine 
 His Blood.” Intercession succeeds: and the 
 sacrifice being now consummated, the Church 
 supplicates God for the world, for kings and 
 their armies, for the sick and all who need 
 His help. Mention is made of the departed, 
 especially of the fathers and bishops of the 
 Church. The whole is concluded by the 
 Lord's Prayer, the people answering “Amen.” 
 Then the priest proclaims, “ Holy things for 
 the holy,” and they respond, ‘“ There is One 
 Holy, One Lord, Jesus Christ.” Ps. xxxiv. 9 
 (“O taste and see,’ &c.) is sung, and the 
 communicants approach, extending the right 
 hand supported by the left to receive the 
 Bread; the Cup is then administered, and 
 when all have partaken, a prayer completes 
 the service}. 
 
 Addressing the newly baptized, Cyril had 
 no occasion to describe the earlier part of the 
 liturgy, with which they had been familiar 
 during their catechumenate. But what it 
 
 * C= AT, Vv. GNotes, p> 216) 
 
86 CHURCH SERVICES AND SERVICE-BOOKS.. 
 
 was in Syria in the fourth century we can 
 learn from the second book of the AfZos- 
 tolical Constitutcons1, There we are intro- 
 duced into a church at the moment when the 
 liturgy is about to begin and are bidden to 
 observe the entire order of service.” The™ 
 “Flouse of Prayer,’ as it as scallecamomam 
 oblong building, with three apses at the 
 eastern end. In the central apse “is )ihe 
 bishop's throne; the presbyters sit upon 
 either hand, the deacons stand near; the 
 nave is filled with the faithful, the men on 
 one side, the women on the other. Then 
 the reader mounts a platform and reads 
 a lesson from the Old Testament, the pre- 
 centor at intervals chanting Psalms, in which 
 the people join at certain points. Readings 
 from the Acts and Epistles follow, after which 
 the Gospel is read by the deacon or presbyter, 
 the whole congregation standing. After the 
 Gospel, exhortations are given by the presby- 
 ters in turn (6 xaOels adrév), and by the bishop 2. 
 The catechumens and penitents are then dis- 
 missed; the deacon proclaims, “Let none 
 remain who is at enmity or a dissembler” 
 (HATS KaTd Twos, pytis ev bmoxpicet), and the 
 
 cai, Or 7 
 2 A practice borrowed from the synagogue; cf. Acts xiii. 
 E> evel. £ Corsxiv. 13. 
 
THE MISSAL. 87 
 
 second part of the service, the mzssa fidelium, 
 begins. 
 
 This is a mere outline; but the eighth 
 book of the Coustifutions contains a complete 
 liturgy ?. Unhappily this earliest written 
 liturgy cannot be regarded as precisely re- 
 flecting the Use of any Church. Indeed it 
 does not profess to do so; it is clearly 
 an ideal, based no doubt upon the practice 
 of the Church to which the writer belonged, 
 but not in any way tied to the precise 
 forms which were current?. Yet we may 
 be sure that the writer has not departed 
 widely from the general order of the accus- 
 tomed service, his purpose being to claim 
 Apostolic authority for an existing scheme. 
 Moreover, we recognize in this imaginary 
 Apostolic liturgy features with which we 
 are familiar through the Catecheses of Cyril 
 and the second book of the Coxs¢etutzons. 
 First there is the reading of the Law and 
 Prophets, the Epistles, Acts, and Gospels; 
 then the sermon; then follow lengthy and 
 separate dismissals’ of catechumens, energu- 
 mens, competentes (candidates for baptism in 
 the final stage of preparation), and penitents. 
 Then—a new feature—a long bidding prayer 
 
 1C.5seq. ? See Brightman, Zzturgies (1896), i. p. xllil. 
 
83 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 is said by the deacon, the people responding 
 to each invitation, Ayvrze elecson ; after which 
 the bishop offers a prayer for the faithful. 
 The kiss of peace and the washing of the 
 priest’s hands follow; then the deacon warns 
 the disqualified or unworthy not to approach. 
 After this the gifts are solemnly offered; 
 and the bishop begins the axaphora with 
 the Apostolic benediction, followed imme- 
 diately by Szrsum corda. ‘The remainder 
 of the service differs but slightly, in point of 
 order, from that which is described by Cyril. 
 
 The reader, however slight his acquaintance 
 with the subject, will not have failed to notice 
 in all these glimpses of ancient Eucharistic 
 worship a uniform plan, unfolding itself 
 gradually and with some diversity of detail 
 during the interval between Justin and Cyril. 
 In those two centuries the ceremonial of the 
 Eucharist had undoubtedly developed, and 
 the minor features of the service had assumed 
 a more definite order and form; but there is 
 no essential change of scheme. The lessons 
 and sermon, the earlier prayers, the great 
 Eucharistic prayer ending with the people's 
 “ Amen,” the communion in both kinds—all 
 these elements are common to every stage 
 of liturgical development, from the second 
 
THE MISSAL. 89 
 
 century to the fourth. Some of the litur- 
 gical forms, too, were evidently common to 
 Churches the most remote in locality and 
 general character ; the Swrsaume corda with its 
 sequel has met us in the Latin Church of 
 North Africa as well as in the Churches of 
 Syria. On the other hand the liberty enjoyed 
 by the “prophets” in the communities referred 
 to by the Drdache, and by the earlier bishops 
 in other Churches, of using their discretion as 
 to the precise words of the Thanksgiving, must 
 naturally have led to many types of liturgical 
 worship, and even to variations in the order of 
 the service. It might have been supposed that 
 under these conditions every Church would 
 in time possess a liturgy of its own, modelled 
 after the customs and devotional peculiarities 
 of its great bishops. But this tendency to an 
 excessive multiplication of liturgical types was 
 corrected by another circumstance—the com- 
 manding influence which certain Churches 
 acquired even at an early date. Such in- 
 fluence was usually though not exclusively 
 due to the connexion of these Churches 
 with the great cities of the Empire. Thus 
 the sixth canon of Nicaea (325) recognizes 
 the ancient jurisdiction of the Bishop of 
 Alexandria over Egypt, Libya, and Penta- 
 
90 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 polis, and of the Bishop of Rome over the 
 “suburbicarian” Churches of Italy; Antioch 
 is also mentioned as_ possessing certain 
 privileges which are less clearly defined’. In 
 North Africa, the Bishop of Carthage was 
 regarded as primate; in Palestine, while 
 Caesarea was the metropolitan city, Jerusa- 
 lem was accorded an honorary precedence; 
 in the further east, Edessa was supreme. At 
 a later time Constantinople, in her capacity 
 of “New Rome,’ claimed a dignity only 
 second to that of the older seat of empire. 
 Westwards, Milan was in the fourth century 
 almost a rival of Rome; Arles took the lead 
 in Gaul, and Toledo in Spain. To some of 
 these great Churches belonged the still higher 
 honour of a real or supposed connexion with 
 an apostle or evangelist; Jerusalem could 
 claim St. James, Alexandria St. Mark, Rome 
 St. Peter, whilst far-off Edessa regarded 
 St. Thaddaeus as its founder 2. 
 
 It is easy to see how the pre-eminence of 
 certain Churches gave wider circulation to 
 the types of Eucharistic service which had 
 become traditional with them. Thus the 
 liturgical influence of Alexandria was felt 
 throughout Egypt and Abyssinia; Western 
 
 Bright, Councils, pp. 20, 27. 2 Ch Ongrmeise. i. 
 
THE MISSAL. gI 
 
 Syria was dominated by Caesarea and 
 Antioch, Eastern Syria by Edessa; Constan- 
 tinople, which drew its inspiration from 
 Antioch, eventually imposed the Antiochian 
 type upon the Orthodox East. In the West, 
 North Africa followed a liturgy essentially 
 identical with that which is now known as the 
 Roman Mass; Milan, Arles, Toledo, each had 
 its own liturgical peculiarities, together with 
 certain common characteristics which dis- 
 tinguished the Gallican and Spanish services 
 from Eastern liturgies on the one hand and 
 from the Roman Mass on the other. Five 
 great liturgical families ultimately divided 
 between them the Christian world: the West 
 and East Syrian, the Alexandrian, the Roman 
 and the Gallican. The last two alone con- 
 cern us directly, as the only families known 
 to the West, and as having both found a place 
 in the liturgical history of these islands. 
 
 Of the Gallican type of liturgy little need 
 be said. Unfortunately, no complete Mass 
 of a purely Gallican character has survived; 
 we have to reconstruct the order of service 
 from scraps of mutilated Service-books!, and 
 from the casual notices of Gallican writers 
 such as Sulpicius Severus, Caesarius of Arles, 
 
 * See a specimen in the Notes, p. 217. 
 
92 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 and Gregory of Tours, and the analogy of 
 the Mozarabic liturgy which is near of kin, al- 
 though of independent growth. Still we have 
 materials enough to determine its general 
 character. It is distinguished from all Eastern 
 liturgies by the large proportion of variable 
 forms which it possesses. On the other 
 hand it has many clear traces of Eastern 
 influence which are wanting in the Roman 
 Mass. Two remarkable features, which dis- 
 tinguish the Gallican rite from all others, are 
 the frequent occurrence in the service of 
 short prayers called collectiones, and the use 
 of a hortatory or explanatory introduction, 
 varying with the occasion and known as the 
 pracfatio missae; what is called the “ Preface” 
 in liturgies of the Roman type is in Gallican 
 fragments and writers known as the contestatio 
 or zmmolatio. The origin of this liturgical 
 family is still obscure. M. Duchesne thinks 
 that it may be traced to the great Church 
 of Milan, which still possesses a liturgy of 
 its own, showing Eastern influence and some 
 affinity to the Gallican type’) “Bursa 
 parentage has not been decisively estab- 
 lished, and the Ambrosian Mass, as we know 
 
 ? Origines, p. 84 ff. On the other hand, c. Ceriani, 
 Notitia Liturgiae Ambrosianae, esp. p. 81. 
 
THE MISSAL. 93 
 
 it, is certainly far nearer to the Roman than 
 to the early liturgies of Gaul. 
 
 To the Roman Mass let us now come. We 
 have referred to the liturgical language at 
 the end of Clement’s letter, but these Greek 
 devotions have little in common with the 
 essentially Latin tone of the later “ Canon of 
 the Mass.” The Roman Church, to which 
 St. Paul wrote in Greek, continued to be 
 a Greek-speaking community for at least 
 another century. The Shepherd of Hermas, 
 as well as the Epistle of Clement, was written 
 in Greek, “indeed all the literature that we 
 can in any way connect with Christian Rome 
 down to the end of the reign of M. Aurelius 
 is Greek!” Victor, who became Bishop of 
 Rome in 189, was “apparently the first Latin 
 prelate who held the metropolitan see of 
 Latin Christendom2?,” and Victor, if we can 
 trust the Lzder Pontifical’s, was not a Roman 
 but an African Christian. In Africa, as we 
 ' have seen, the liturgy was probably Latin 
 almost from the first, for Greek was under- 
 stood at Carthage only by the educated. 
 Was it Victor who introduced the use of a 
 Latin service at Rome? We are left to 
 
 ? Sanday and Headlam’s Romans, p. lii. f. 
 ® Lightfoot, Phc/zppians, p. 221. 
 
94. CHURCH SERVICES AND-~- SERVICE-BGOKS: 
 
 conjecture. But the forms preserved in the 
 canons of Hippolytus seem to have been 
 Greek’, at least in the more solemn parts of the 
 Mass. Indeed, the earliest trace in literature 
 of a Latin Mass connected with the Church 
 of Rome occurs in a letter which is attri- 
 buted to Pope Innocent I (401-418). It is 
 addressed to the Umbrian Bishop Decentius, 
 and asserts the right of the Roman see to 
 impose upon the other Western Churches 
 the customs of the Church of Rome; and 
 among these is mentioned the giving of the 
 Pax or Kiss of Peace after the LordsiEmagee 
 of the Canon. Now we know from one of 
 the sermons of St. Augustine? that this was 
 the place of the Pax in the Mass of North 
 Africa, whilst it is certainly not a feature of 
 any existing liturgy except those which belong 
 to the Roman family. This circumstance 
 points to the affinity of the Roman Mass 
 with that of the African Church; and it 
 shows beyond doubt that at the beginning of 
 the fifth century Rome possessed,and probably 
 had possessed for a considerable time, an 
 order of service marked by one of the dis- 
 tinctive characteristics of her present Use. 
 On the other hand it reveals a reluctance on 
 
 1 Achelis, p. 50 f. * Soy 227. 
 
THE MISSAL. 95 
 
 the part even of neighbouring Churches to 
 abandon their own ritual in favour of the 
 ritual of Rome. It appears that an Umbrian 
 town, not a hundred miles from Rome, situated 
 in one of the veovones suburbicarzae, and there- 
 fore within the direct jurisdiction of the Pope, 
 had hitherto contrived to maintain its own 
 Use. Innocent’s endeavour to restrain its 
 freedom was the first ofa series of aggressions 
 which have succeeded in stamping out, with 
 rare exceptions, the non-Roman forms of the 
 Western liturgy. 
 
 Three great successors of Innocent are 
 connected in the popular belief with the de- 
 velopment of the Roman Mass, Leo I (+461), 
 Gelasius (+496), and Gregory I (+604). Leo 
 is said by his biographer, Anastasius Biblio- 
 thecarius, to have added a few words to the 
 Canon ; according to Gennadius, Gelasius 
 wrote a treatise on the Sacraments (7vactatus 
 Sacramentorum), whilst the Liber Pontificals 
 attributes to him the composition of collects 
 and prefaces!; Gregory, as we know from 
 his own writings, inserted a paragraph in 
 the Canon, and placed the Lord's Prayer, 
 after the example of the Greek liturgies, 
 at the end of the Prayer of Consecration *. 
 
 Sips 255: 2 Duchesne, Origines, pp. 168, 176. 
 
96 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 If we may believe his biographer, John the 
 Deacon, Gregory’s liturgical labours went 
 much further; he revised the work of Gela- 
 sius, “removing many things, changing a few, 
 and adding some,” and he ‘brought the 
 whole within the limits of a single book” 
 (2x unius Lrbellc volumine coarctavit). In 
 the eighth and ninth centuries books were 
 undoubtedly in circulation which bore the 
 name of Gelasius and Gregory. 
 
 From the fourth century onwards we hear 
 of liturgical books in Western Europe. 
 Paulinus of Nola is credited by Gennadius 
 with the composition of a Sacramentary (/ecz¢ 
 et sacramentartum)'; Jerome ascribes a “der 
 mystertorium to Hilary of Poitiers 2; Musaeus 
 of Marseilles, and Voconius, a Mauritanian 
 bishop, both compiled similar volumes about 
 the year 460. There can be little doubt that 
 such collections existed at Rome in the 
 days of Leo and Gelasius, if not indeed in 
 those of Innocent. But it is another matter 
 to identify with them existing MSS. of Latin 
 Sacramentaries. Since the sixteenth century 
 particular types of the Sacramentary have 
 been identified with the names of Leo, Gela- 
 sius, and Gregory respectively, and it has 
 
 1 De Vir. Ilustr. 48. 2 lbid. 100. 
 
THE MISSAL, 97 
 
 become the fashion to speak of their contents 
 as“ Leontan,* ‘Gelasian;’ or <Gregorian. A 
 closer examination has convinced liturgical 
 scholars that this identification cannot be 
 maintained, at least in the sense in which it 
 is generally understood. The Leonian book, 
 preserved in a MS. belonging to the Chapter 
 of Verona, is indeed of purely Roman origin ; 
 but it is neither so early as Leo, nor does it 
 represent the official services of the Roman 
 Church. The MS. is of the seventh century, 
 and the book cannot be older than the sixth, 
 for it contains a collect for the anniversary 
 of Pope Simplicius (+483), and refers to the 
 siege of Rome by the Ostrogoths in a.D. 
 537-8; on the other hand it may be pre- 
 Gregorian, and must in that case be placed 
 before 590. That it was a Roman book is 
 clear from numerous local allusions—refer- 
 ences now to a basilica, now to a catacomb, 
 where the Mass is to be said; that it was 
 a collection made by some ecclesiastic for his 
 own use, and not a normal Roman altar- 
 book of the sixth century, may be inferred 
 from the great number of alternative forms 
 which it brings together, and from the absence 
 of anything like an orderly arrangement of 
 the materials. 
 G 
 
98 CHURCH SERVICES AND SERVICE-BOGEs: 
 
 The Gelasian Sacramentary is found in 
 several MSS. Two of the three most im- 
 portant Gelasian MSS. mention “the kingdom 
 of the Franks,” and were evidently intended 
 for use in Frankish territory. But the book 
 is on the whole Roman and not Gallican, 
 and may be taken fairly to represent the 
 Roman Mass of its time. It is, however, 
 post-Gregorian, for it contains Gregory's 
 additions, and the Canon ends with the Lord's 
 Prayer. The so-called Gregorian Sacramen- 
 tary represents a still later revision of the 
 Roman Mass, which at the end of the eighth. 
 century passed for the work of Gregory. At 
 that time, “ probably between 784 and 7911,” 
 a copy of the Sacramentary, believed to be 
 Gregory's, was sent by Pope Adrian I to 
 Charlemagne, who had expressed the wish 
 to circulate through his dominion the most 
 correct form of the Roman service. Phe 
 “Gregorian” books are based upon this 
 official copy, as the “ Gelasian” MSS. repre- 
 sent the unrevised Sacramentaries previously 
 in use. But whilst these books contain the 
 Roman Use of the end of the eighth century, 
 they include a supplement which consists of 
 non-Roman matter added by some eccle- 
 
 1 Wilson, Gelasian Sacramentary (1894), p. liti f. 
 
THE MISSAL. 99 
 
 siastic of Charles's court, possibly by our 
 countryman Alcuin, Thus neither the Gela- 
 sian nor the Gregorian books, as they now 
 exist, can be used without considerable re- 
 serve as guides to the Roman Mass of the 
 seventh and eighth centuries. In each case 
 the basis is Roman, but the books have 
 come to us through Frankish hands. Still, 
 after all deductions, there is much to be 
 learnt from these three types of the Roman 
 Sacramentary. The “Leonian” enables us to 
 carry back the origin of many of our finest 
 collects to a date earlier than the sixth cen- 
 tury; and its wealth of mzssae, 1.e. variable 
 portions of the Mass written for particular 
 occasions, reveals the liturgical activity of 
 the Roman Church in pre-Gregorian times. 
 From the “Gelasian” Sacramentary, which 
 has reached us nearly complete, we learn 
 what were the contents of the altar-book in 
 the seventh century. The book provides for 
 the seasons, the Saints’ Days, and the Sundays 
 of the Church year. Included in this pro- 
 vision we find the ordination services of the 
 Roman Church under Lent, and the bap- 
 tismal and confirmation services under Easter 
 Eve; and,atthe end of all, the Canon in full}, 
 
 1 Wilson, pp. 22 ff., 78 ff., 234 ff. 
 G 2 
 
100 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 a large collection of mzssae for special occa- 
 sions, together with benedictions and other 
 devotional forms. The Roman portion of 
 the “Gregorian” Sacramentary gives us both 
 Ordinary and Canon, followed by the variable 
 portions of the Mass from Christmas Eve to 
 the fourth week of Advent, i.e. throughout 
 the year: | 
 
 The Lzber Sacramentorum or Sacramenta- 
 vyium was a very comprehensive collection, 
 containing not only all the forms belonging 
 to the Mass, but those employed in other 
 sacramental rites which were connected more 
 or less remotely with the celebration of the 
 Eucharist. But in one respect it entirely 
 fails to guide us to a reconstruction of the 
 Roman service. It is destitute of rubrics; 
 in the use of its forms the priest was left 
 almost entirely to his own discretion or to 
 custom. As early as the beginning of the 
 eighth century a remedy was sought for the 
 confusion and uncertainty which were thus 
 produced. A Frankish capztu/um of the year 
 742 requires every priest to make for his own 
 use a Libellus ordinis, i.e. a book of directions 
 for the arrangement of the altar service, and 
 to submit it to the judgement of his bishop’. 
 
 1 Baluz. Capit. Regn. Franc. i. 824. 
 
THE -MISSAE, IOI 
 
 About the same time similar /2de//2 came into | 
 use at Rome. A collection of ordines Romant 
 was published by Mabillon, and may be read 
 in Migne’s Latin Patrology!: the first of them 
 refers to the Mass, but describes a Mass 
 at which the Pope himself officiates, and not 
 the ordinary ceremonial of the altar. But 
 another ordo is appended which gives the 
 order of the paschal Mass; and with the aid 
 of these two documents and a treatise by 
 Amalarius of Metz, who about 830 undertook 
 a journey to Rome for the purpose of inves- 
 tigating the Roman practice, it is possible 
 to form a fairly accurate conception of the 
 Mass as it was performed in Rome at the 
 beginning of the ninth century. 
 
 Besides the Sacramentary and the Ordo, 
 the Roman priest of the eighth or ninth 
 century needed other books for use at the 
 Sitar. Bhe Sa2cramentanies are silent ase to 
 the scriptural lessons, which nevertheless 
 found a place in every liturgy, and must 
 haves beem read at-kome from: the ficst: 
 They were contained in several distinct col- 
 lections: the Lectionaritum or Efistolarium 
 gave the readings from the Old Testament 
 and the Epistles; the LAvangelarium, the 
 
 a7) Bocvitiz 
 
102 CHURCH SERVICES AND SERVICE-BOOGES: 
 
 liturgical Gospels. A third book known as 
 the Comes or Liber Conates (or, in a corrupt 
 form peculiar to Spain, the Lzder Comcus), 
 enabled the priest to find the lections for 
 the day’. Every great Church had its own 
 lectionary and its own comes. The Roman 
 comes, Which was attributed to Jerome and 
 called the Comes Hieronymi, has special 
 interest for Englishmen, for this book con- 
 tinues to regulate the Epistles and Gospels 
 of the Church of England; and it may be 
 to our loyalty to the earlier Roman comes 
 that we owe the divergence of some of our 
 Eucharistic lections from those of the modern 
 Roman Use. 
 
 Another necessary book was the A ztzphon- 
 arium, or, as it seems to have been called at 
 Rome, the Caztatorium; not identical with 
 the Antiphonary of the Hour offices, but 
 a collection of the musical portions of the 
 Mass. St. Augustine speaks of a Psalm being 
 sung in his time between the Epistle and the 
 Gospel. For this, at a later time, was sub- 
 stituted an anthem consisting of a verse and 
 response, afterwards known as the graduale 
 
 1 Cf. G. Morin, Anecd. Maredsol., vol. i, p.v. Du Cange, 
 S.V. comticus. 
 
THE MISSAL. 103 
 
 —in English “ grayle” or “grail.” Antiphon- 
 aries containing these anthems for use at the 
 mass are already mentioned among Roman 
 Service-books in the ninth century, and like 
 the revised Sacramentary, are attributed to 
 Gregory. As time went on, the gradual 
 assumed a more elaborate form. During the 
 interval between Easter and Whitsuntide it 
 was followed by Alleluia; at other times by the 
 tract, a verse sung ¢ractim (i. e. continuously) 
 by the cantor. The last syllable of the 
 Alleluia was protracted through a long musical 
 passage; at a later time this monotonous 
 prolongation was relieved by the introduction 
 of a “ prose” or a “ sequence,” a composition 
 which supplied words to the music. Such 
 “ sequences ” were numerous in the mediaeval 
 mass; Sarum had ninety-four, York one 
 hundred and seventy-two. In connexion 
 with other musical insertions or “farsings” 
 of the Mass, they sometimes formed a volume 
 which was known as the “ Troper” (/vo- 
 perium'). While the graduale contained the 
 introits,and the offertory,communion anthems, 
 and post-communions, as well as the grails, 
 the Troper received the accessory words and 
 
 1 On the Troper, see Frere, Winchester Tropfer (1894), 
 nth... ps. Vi it, 
 
104. CHURCH SERVICES AND SERVICE-BOOKS. 
 
 music which custom had attached not only to 
 these portions of the Mass, but to the Glorza 
 in E-xcelsts, Credo, Sanctus, and Agnus Det. 
 Such were the books which were needed 
 at least for the solemn performance of the 
 Mass, and which were digested into the 
 mediaeval Missal. At first the name of 
 missal—“rber mussalis or missale—was given 
 to the Sacramentary, which contained the 
 missae and the Canon of ‘the Mass, as dis- 
 tinguished from the other books used at the 
 altar. Thus when in the eighth century Eg- 
 bert, Archbishop of York, spoke of Gregory's 
 ‘“missalis liber?” he meant without doubt 
 the Sacramentary which at that time passed. 
 in England as the work of Gregory. Inven- 
 tories written in the early part of the ninth 
 century make mention both of Gregorian and 
 Gelasian Missals, i.e. of the two recensions of 
 the Roman Sacramentary then current in the 
 Frankish empire. A capitulary of Lewis the 
 Pious requires the bishops to see that the 
 parish priests possess a Missal and a Lec- 
 tionary ; episcopal orders issued to the clergy 
 of this same period call upon them to pro- 
 vide the necessary church books, among 
 which are specified a Missal, a book of the 
 
 * Haddan and Stubbs, iii. p. 411. 
 
THE MISSAL. 105 
 
 Gospels and a Lectionary (i.e. an Episto- 
 larium). Even the phrase mzssale plenarium, 
 as occasionally used in the ninth century, 
 appears to mean no more than a complete 
 Sacramentary. The incorporation of the 
 various books in a single MS. seems to have 
 been a later conception: Muratori says that 
 he knew of no complete missal, in the latter 
 sense, earlier than the eleventh century. 
 Even when the compendious Missal came 
 into general use, it did not supersede the 
 necessity of separate books for the Epistles 
 and Gospels and for the musical portions of 
 the Mass. The Missal, however, as fully 
 developed, contained all that the parish 
 priest needed as he stood at the altar to say 
 Mass ; it took the place of the Sacramentary 
 and the Ordo, and to some extent rendered 
 the priest independent of the other books 
 when they could not easily be had. 
 
 Let us proceed to examine the contents of 
 the Missal commonly used in England before 
 the Reformation. 
 
 The distribution of the material of the 
 Missal is analogous to that which we have 
 observed in the Breviary, i.e. it contains the 
 “Common” and“ Proper’oi—Time’and the 
 
106 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 “€ommon’’ and “ Proper ‘of Saints. gem. 
 whereas in the Breviary the Common of Time 
 is represented by the Psalter, which is the 
 backbone of the Hour services, in the Missal 
 it consists of the Ordinary and Canon of the 
 Mass, i.e. the framework which is common to 
 every Mass, and into which all the special 
 provisions of the mzssae must be fitted. 
 
 We begin with this framework, for though 
 it does not stand in the forefront of the 
 Missal, the other portions of the book are 
 not intelligible until it has been mastered. 
 It consists of two portions, ‘The old division 
 into mzssa catechumenorum and the mzssa 
 fidelium has long disappeared, for there are 
 no longer any adult catechumens to be dis- 
 missed before the more solemn part of the 
 Mass begins. In place of it a distinction is 
 now drawn between the absolutely invariable 
 portion of the Mass, and that which precedes 
 it and admits of variable elements. The 
 former, known in the East as the Axaphora, 
 and in the West as the Cazon, consists of the 
 solemn consecration and offering of the ~ 
 memorial sacrifice; the latter, known to 
 Westerns as the Ordznarium, contains all that 
 comes before the Canon, and into it were 
 
THE MISSAL, 107 
 
 grafted the lections and devotions proper to 
 the seasons and the holy days. The Canon 
 may be regarded as the oldest part of the 
 Roman Mass, and, with the exception of the 
 new paragraph and the slight change of 
 order due to Gregory, it has probably re- 
 mained unaltered since the fifth or sixth 
 centuries; if not indeed since the third or 
 fourth. Pope Vigilius at any rate writes in 
 A.D. 538: ‘ With us the order of prayers at 
 Mass is not varied by particular seasons or 
 holy days; the gifts are always consecrated 
 in the same words?.” The Churches subject 
 to Rome used the Roman Canon, whatever 
 divergences might be tolerated in other 
 parts of the Mass; and we cannot doubt that 
 in this respect the Norman Church in 
 England merely followed the practice of pre- 
 Norman times, or that, excepting the period of 
 Celtic influence in Northumbria, the Roman 
 Canon was used in England from the days 
 when Augustine sang his first Mass at 
 St. Martin’s, Canterbury. 
 
 Let us now follow the order of the Sarum 
 service2. While vesting, the priest and his 
 ministers said the hymn Ven Creator with 
 
 1 Ep. ad Profut. 
 2 Missale ad Usum Sarum. Burntisland, 1€61. 
 
108 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 the versicle and response, “Send forth thy 
 Spirit and they shall be created. #. And 
 Thou shalt renew the face of the earth,” 
 followed by the Collect for Purity (Deus cuz 
 ommne cor patet, &c.). As they approached the 
 altar Ps. xliui (Fudeca me) was said with the 
 antiphon, “I will go unto the altar of God” 
 (22lrovbo ad altare Der), and after the antiphon 
 Kyrwe eleison and Pater noster. Then came 
 the confession and absolution of the priest 
 and ministers; and the Psalm Adzutorium 
 nostrum, after which the priest, deacon, 
 and sub-deacon gave one another a kiss of 
 peace (peculiar in this place to Sarum and 
 Bangor), and the prayer Aufer a nobis was 
 offered. Then followed Gloria in Excelsis, 
 the collect (or collects) for them@dayeeme 
 I: pistle and Gradual, the Gospel, the “ Nicene” 
 Creed, the Ofertorzum and prayer of oblation 
 (Suscepe sancta Trinttas), the washing of the 
 priest's hands, the “secret” prayers; jthe 
 Sursum corda, preface, Sanctus, Hosanna. 
 Of these elements of the ordinary the vari- 
 able ones are the /ztroz¢ (which the Sarum 
 rubrics call offic?wm) and the Psalm following, 
 the Collect, Epistle, and Gospel, with the 
 Gradual and its extensions, the Ofertorzum, 
 the Secreta and the proper preface, 
 
THE MISSAL. 109 
 
 After the Hosanna the priest begins the 
 Canon. Here, as we have said, the Sarum 
 form is practically identical with the Roman, 
 the only appreciable differences being in the 
 rubrics. This venerable portion of the service 
 consists of one long prayer, concluding with 
 the Pater noster; but in MSS. and editions it 
 is conventionally broken up into paragraphs, 
 known to liturgiologists by their opening 
 words (Ze zg¢dur, memento Domine, communt- 
 cantes, hancrgitur, quan oblationem, gut pride, 
 unde et memores, supra quae proprito, supplices 
 te rogamus, memento etiam, nobis guogie). 
 These devotions fall under three heads—in- 
 tercession, commemoration, and_ oblation; 
 for a fourth feature which is prominent in 
 Eastern azaphorae has no clear place in the 
 Roman Canon, viz. the invocation of the Holy 
 Spirit upon the elements. The Roman and 
 Sarum Canon is further distinguished by its 
 practice of separating the intercession for the 
 living from that for the departed members of 
 the Church, the former being placed before, 
 the latter after the words of consecration. 
 
 After the Canon properly so called there 
 followed, if a bishop were celebrant, a solemn 
 benediction of the people. The Pax was 
 then given and the Agnus Det sung; then 
 
EI6 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 came the communion of the priest and people, 
 the latter accompanied by the variable anthem 
 known as communzo, and followed bya prayer 
 called post-communio. ‘The whole was con- 
 cluded by the deacon’s proclamation de, 
 missa est, or on certain occasions Lenxedicamus 
 Domino. On his way back to the vestry the 
 priest said the first fourteen verses of the 
 Gospel according to St. John. 
 
 This account is necessarily meagre; no 
 notice has been taken of the elaborate ritual, 
 or of minor forms of devotion, such as those 
 connected with the fraction of the host, and 
 the commixture of the consecrated elements. 
 Moreover, it must be remembered that the 
 Ordinary and Canon occupy only a few leaves 
 of the Missal, the bulk of the book bing 
 filled with the variable elements of the Mass, 
 which had to be worked into the frame day 
 after day by the officiating clergy. Let us 
 turn to the “ Proper of Time,” and open at the 
 First Sunday in Advent. The special features 
 of the service of that day include Introit and 
 Psalm, Collect, Epistle, and Gospel, Gradual 
 and sequence, Offertory, Secrets, Communion 
 anthem and post-Communion prayer. Besides 
 this array of fvop7za for the Sunday, a special 
 Epistle and Gospel are given for the Monday, 
 
THE MISSAL. IIIf 
 
 Wednesday, and Friday in the following 
 week. Similar provision is made week after 
 week, though the week-day variables are 
 more numerous at some seasons than at 
 others; thus in Holy Week every day has 
 them in full, whereas during the weeks after 
 Trinity the Wednesdays alone are signalized 
 in this way. The “Proper” and “Common of 
 Saints” add largely, of course, to this richness 
 of material; every holy day has its proper 
 variables, and in certain cases, others are 
 appointed for the octave or even for every 
 day between the feast and its octave. Nor 
 does this enumeration exhaust the contents 
 of the Sarum Missal. There is a large col- 
 lection of “votive” masses: a Mass of the 
 Holy Trinity, of the Angels, of the Holy 
 Ghost, of the Body of Christ; a Mass for 
 sinners, for penitents, for the sick, for rain, 
 in time of war, in time of plague. There are 
 again the mecmorzae communes, as they were 
 called, incl: ding special collects, &c., for all 
 conditions of men and all the circumstances 
 of life; e.g. for the Pope, for the King, for 
 travellers, for peace, against evil thoughts, and 
 so forth. Lastly, since marriage and burial 
 were connected with the celebration of the 
 Eucharist, the Missal contains offices for both. 
 
II2 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 Such was the altar-book which the English 
 Reformers found firmly established in the 
 affections both of the priesthood and laity; 
 a book of which the central part could lay 
 claim to a venerable antiquity, while the rest 
 had grown up in the course of centuries, 
 largely on English soil, as the expression of 
 the deepest wants of the people, for which 
 they had sought relief in the one service 
 ordained by Christ Himself. The Missal un- 
 doubtedly needed revision, but the task of 
 revising it must have been felt by Cranmer 
 and his associates to be the most delicate 
 and difficult of the liturgical problems which 
 lay before them. 
 
 At first revision only was contemplated. 
 “All Mass books,’ Convocation was told in 
 1543, were to be “ newly examined, reformed, 
 and castigated.” Even after Henry’s death 
 (Jan. 28, 1547) the Archbishop. proceeded 
 with caution. His own mind does not seem 
 to have been quite made up upon the pre- 
 liminary question of the use of the Latin 
 tongue. Those parts of the Mass which were 
 concerned with the instruction of the laity 
 or the guidance of their devotions might 
 evidently be said with advantage in the 
 vulgar tongue; and as early as August, 1547, 
 
THE MISSAL. II3 
 
 an order was issued for the reading of the 
 Epistle and Gospel in English at High Mass. 
 On the same principle, when the young King 
 attended Mass at the opening of his first 
 Parliament in the following November, the 
 Gloria zn Excelsis, the Creed, and the Aguus 
 Det were sung in English. Meanwhile, the 
 wider question was already under discussion. 
 A paper had been circulated among the 
 bishops containing the question, “‘ Whether 
 in the Mass it were convenient to use such 
 speech as the people may understand ?” 
 Cranmer replied, “I think it convenient to 
 have the vulgar tongue in the Mass, except 
 in certain mysteries, whereof I doubt.” It 
 would seem as if up to this time the Arch- 
 bishop might have been satisfied by a 
 revised English version of the Sarum Mass, 
 with some portions of the Canon left in the 
 original Latin. 
 
 The next year a more serious step was 
 taken. Before the end of 1547 both Houses 
 of Parliament had passed an Act for the 
 restoration of the Cup to the laity. This 
 change rendered necessary a slight addition 
 in that part of the service which regulated 
 the communion of the laity, and the oppor- 
 tunity was taken of preparing a short English 
 
 H 
 
114, CHURCH SERVICES AND SERVICE-BOOKS. 
 
 office both of preparation and communion. 
 On March 8, 1548, an English Order of Com- 
 munition was issued under royal authority, 
 consisting of an Exhortation, General Con- 
 fession and Absolution, the “ Comfortable 
 Words” and the Prayer of Humble Access: 
 the words to be used at the “delivering of 
 both kinds,” and the final blessing. These 
 forms were intended to serve as a temporary 
 supplement to the Latin Mass, and to be 
 used “without the varying of any other rite 
 or ceremony in the Mass, until other order. 
 shall be provided.” 
 
 To those who clung to the old service the 
 words just quoted must have had an ominous 
 sound. Occasion was soon found for the 
 “other order” to which they seemed to point. 
 The clergy did not render uniform obedience 
 to the provisional order. Some used only 
 a part of it, others ignored it altogether. 
 Matters were thus precipitated, and during 
 the summer of 1548 the question of “en- 
 forcing uniformity ” was anxiously considered. 
 It appears that a committee of the bishops 
 sat from time to time at Windsor to prepare 
 forms of service for use both in choir and at 
 the altar. In January, 1549, the first Act of 
 Uniformity was passed, and appended to it 
 
THE MISSAL. TS 
 
 was the first English Book of Common 
 Prayer. 
 
 The new book contained, amongst other 
 forms, “The Supper of the Lord and the 
 Holy Communion, commonly called the 
 Mass,” preceded by “the Introits, Collects, 
 Epistles, and Gospels to be used at the cele- 
 bration of the Lord’s Supper and Holy Com- 
 munion through the year.” The “ Supper of 
 the Lord and the Holy Communion” cor- 
 responded to the Ordinary and Canon of the 
 Mass, with the insertion of the new “ Order 
 of Communion,” which was now permanently 
 added; the “ Introits, Collects, Epistles, and 
 Gospels,’ provided the variables hitherto 
 found under the “ Proper of Time” and “ of 
 Saints.” 
 
 It will be interesting to compare the Eng- 
 lish Ordinary and Canon with their predeces- 
 sors. The new Ordinary contains the Lord's 
 Prayer, Collect for Purity, Introit, Kyrie, 
 Gloria in Excelsis, Collect for the King, 
 Collect for the Day, Epistle and Gospel, 
 Creed, Sermon or Homily, Offertory, Sursum 
 Corda, Preface, Sanctus, Hosanna. If the 
 reader will take the trouble to compare this 
 list with the contents of the Sarum Ordinary, 
 already given, he will see that the changes 
 
 Il 2 
 
116 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 are not of great moment. “Themed 
 fession and Absolution do not appear at this 
 point in the English service, but they are 
 merely postponed, finding a place further on 
 in the preparation for the Communion of the 
 People; the Gradual with its sequence has 
 been removed—a change which was perhaps 
 deliberate, since it is ordered that the Gospel 
 shall follow “immediately after the Epistle 
 ended,’ and the omission finds a parallel in 
 the abandonment of the antiphons of the 
 choir offices. The oblation of the elements, 
 the ceremony of washing the hands, and the 
 secreta are also gone. On the other hand 
 there are a few new features—the Prayer for 
 the King, and the connexion of the offertory 
 anthem with the offering of the alms. But 
 on the whole, the structure of this part of the 
 Mass is well preserved. The case is some- 
 what different when we come to the Canon. 
 This most venerable part of the service, in 
 which no Pope or Church had ventured to 
 change anything since the time of Gregory, 
 was entirely rewritten by Cranmer and his 
 colleagues. It is not easy to decide whether 
 this was done for the sake of setting the 
 English Church free from the domination of 
 certain ideas which had long been associated 
 
THE MISSAL, 117 
 
 with the Roman Canon, or because the Eng- 
 lish love of independence, to which the 
 Reformation had given a new impulse, re- 
 belled against the retention of a foreign rite 
 in the most solemn act of our national worship. 
 It is possible that as soon as the attempt was 
 made to translate the Latin Canon, much of it 
 was felt to be of uncertain value, and inferior, 
 as a liturgical composition, to other parts of 
 the ancient Order. The Canon which Cranmer 
 substituted was on the whole formed upon 
 the model of the Gregorian; it was one long 
 prayer ending with the Lord's Prayer, and 
 containing the three elements of intercession, 
 commemoration, andoblation,whichthe Roman 
 liturgy shared with all ancient liturgies whether 
 Eastern or Western. But it abandoned the 
 peculiarities and made good the imperfections 
 of the Roman form; the intercessions for the 
 living and the dead were no longer divided, 
 the long list of names, chiefly of Roman 
 saints and bishops, was omitted, and the In- 
 vocation of the Holy Spirit, lost or obscured 
 in the Roman Canon, reappeared in its Eng- 
 lish successor. Lastly and chiefly, the narra- 
 tive of the Institution, which in the Roman 
 Canon had from an early time been strangely 
 farsed and paraphrased, was now, presented 
 
118 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 in the very words of the New Testament, 
 and with special reference to the account 
 which St. Paul declares himself to have re- 
 ceived from the Lord. .Yet in iis vase 
 other particulars the English Canon follows 
 ecclesiastical if not Roman precedent; in the 
 Mozarabic canon the Institution is commemo- 
 rated in words very similar to those of the 
 Book of Common Prayer, while the Greek 
 liturgies approach more nearly to the English 
 than to the Roman form}, 
 
 After the long Prayer of Consecration the 
 new English office found a place for the Order 
 of Communion issued in 1548. A communion 
 and a post-communion anthem are provided 
 —the former invariable and consisting of the 
 Agnus Det, the latter a verse from the New 
 ‘Testament, to be selected out of twenty-two 
 passages printed in full. Then comes a 
 Thanksgiving, for which the Sarum and 
 Roman rites made no provision, modelled 
 upon Eastern forms; and instead of the vene- 
 rable but now meaningless /é, mzzssa est, the 
 new service ends with a solemn benediction ?. 
 
 Every one is familiar with the fate of this 
 
 1 See Notes, p. 219 f. 
 ? Some precedent for a final benediction is to be found in 
 the York and Hereford Missals. 
 
THE MISSAL. 119 
 
 first English liturgy. In 1552 a second 
 Prayer Book supplanted the Prayer Book 
 of 1549, and while the Order for Mattins 
 and Evensong suffered no material change, 
 the Communion Service assumed quite 
 another form, which on Elizabeth’s accession 
 became permanent, and still survives. The 
 Introit, the Hosanna, the Intercession for the 
 departed members of the Church, the Invo- 
 cation of the Holy Spirit', the Agnus Dez, the 
 post-communion anthem vanished; the nine- 
 fold Ayrze became tenfold, connecting itself 
 with the Ten Commandments, which were 
 now made to precede every celebration. But 
 by far the most important changes were those 
 of a structural character: the breaking up of 
 the long canon, and the rearrangement of 
 several of its component parts. Our present 
 canon contains simply the commemoration of 
 Redemption with the words of Institution. 
 The Intercession for the Living was, in 1552, 
 placed immediately after the Offertory; the 
 Lord's Prayer and the Oblation follow the 
 Communion of the People. A less remark- 
 able displacement is the removal of the Glorza 
 an L:xcelsts from the ante-communion to the 
 post-communion, which may be explained by 
 
 » Notes; p; 220: 
 
120 CHURCH. SERVICES AND SERVICE-BGGKsS: 
 
 a desire to concentrate upon the end of the 
 service the elements of praise and thanks- 
 giving. From a liturgical point of view, 
 these changes have brought about a very 
 remarkable result, not perhaps contemplated 
 by the revisers of 1552. The Communion 
 Service of 1549 was as a whole a revised 
 Sarum; it belonged to the Roman family of 
 liturgies. This can scarcely be said of the 
 present English liturgy; while it makes large 
 use of Sarum and other ancient materials, in 
 its structure it follows an order peculiar to 
 itself. In other words, it heads a new litur- 
 gical family, and one which already has taken 
 root, in slightly divergent forms, wherever | 
 the English tongue is spoken. There is no 
 reason why English churchmen should regret 
 the fact, or pine for a restoration of the 
 Roman Mass. It was fitting that the Church 
 of England should possess not merely an uni- 
 form use, but one which, while tin accord- 
 ance with ancient precedent in things essential, 
 should proclaim her independence of foreign 
 dictation in the order of her worship. It 
 would have been a grave misfortune if the 
 great English race had been tied for all time 
 to customs and forms which rest ultimately 
 upon the local traditions of an Italian Church. 
 
THE MISSAL. 121i 
 
 While we are far from claiming either per- 
 fection or finality for the present English 
 liturgy, we regard it with the loyal affection 
 due to a national rite which has commended 
 itself to the conscience of devout Englishmen 
 for more than three centuries, and which is 
 destined, as we believe, to surpass even the 
 Roman Mass in the extent of its influence 
 upon mankind. 
 
CHAPTER 
 THE MANUAL. 
 
 Tue Manual was so named because it was 
 a book which the parish priest needed to have 
 in constant use. It contained the occasional 
 offices, some of which he might be called upon 
 to recite at any moment of the day ofeine 
 night. Thus it answered to St. Augustine's 
 definition of an Auchirzdion : it was “a book 
 not for the shelf or the cupboard, but for the 
 hands'.” The name, in its liturgical reference, 
 was almost exclusively of English growth. 
 On the continent the volume was usually 
 known as the Pastoral (pas/orale, liber 
 pastoralis), the Sacramental (sacramentale, or 
 sometimes, notwithstanding the ambiguity, 
 sacramentariun), the Agenda, but more 
 especially as the Az¢uzale, the name by which 
 it is still distinguished in the Roman Church. 
 In England it seems to have always borne 
 the title of der manuals or manuale. 
 
 1 Ench. 1. The word Enchiridion was used however as 
 
 the designation of another liturgical bock—the Hfurae, or 
 Prymer. See Maskell, Mon. Réz. i. p. clxiii. 
 
THE MANUAL. 123 
 
 The Sarum Manual contained the services 
 which in the English Prayer Book have been 
 placed between the Order of Holy Communion 
 and the Psalter, viz. the offices for administer- 
 ing Baptism and Confirmation, for the 
 Solemnization of Matrimony, for the care of 
 the sick, the dying, and the dead, and for the 
 Churching of Women. To these were usually 
 added various benedictions and other forms 
 which the priest might need from time to 
 time in the course of his daily ministrations. 
 The book was unlike the Missal and the 
 Breviary in that there was no one central 
 service or group of services to which its other 
 contents were subservient. Each of the 
 services it contained had a separate history 
 and purpose, and it will be necessary to deal 
 with each by itself, although the accident of 
 a common character, that of being occasional 
 and not regular services, has brought them 
 together into a single collection. 
 
 1. First among the offices of the Manual 
 are those which relate to the Sacrament of 
 Baptism and its supplementary rite, Confirma- 
 tion. 
 
 The history of Baptism might easily fill 
 a large volume, but for our present purpose 
 the briefest outline may suffice. In the first 
 
124 CHURCH. SERVICES AND SERVICE-BOOKS. 
 
 age the circumstances which attended the 
 initiation of converts were such as to exclude 
 the use of ceremonial and even of devotional 
 forms. It was performed by the side of some 
 spring or river (Acts vill. 38), or in a bath 
 (Aourpov, Titus iii. 5) within doors (Acts xvi. 
 33), usually by immersion, but, where there 
 was no sufficient supply of water, by the 
 pouring of water on the head®) 3) @ie 
 candidate was received at his own desire, 
 sometimes without preparation. It has been 
 doubted whether the words prescribed in 
 Matt. xxvill. 19 were used in the first genera- 
 tions, since in the Acts believers are said to 
 have been baptized in the Nameyen jess 
 Christ, or-of thesgLord Jesus? ; ‘but eonenme 
 other hand it may be urged that these terms 
 involve the fuller form. Reference is made 
 in the New Testament to the laying on of 
 hands as a rite subsidiary to the act of 
 Baptism‘, and possibly to the @usemmor 
 unction °. 
 
 In the Dedache, whilst neither the laying 
 
 1 Didache, c. 7; see below. 
 
 2 Acts viil. 36. The profession which precedes the 
 baptism of the eunuch in the A. V. (v. 36) is an early inter- 
 polation. 
 
 P Acts S87 Villa to) coe. 
 
 * Acts vill. 17 >. xix. 63 Hebicvieg. 
 eo2' COT. 1.42h; 1 Johnme eo! 
 
THE MANUAL. 125 
 
 on of hands nor the anointing of the baptized 
 is mentioned, we have the beginnings of an 
 order for the ministration of the baptismal 
 rite’. “ As to Baptism, baptize on this wise. 
 After ye have recited all this (i.e. the moral 
 instruction of the previous chapters), baptize 
 into the Name of the Father, the Son, and 
 the Holy Ghost, in running water; but if 
 thou hast not running water, baptize in other 
 water, and if thou canst not do it in cold 
 water, do it in hot; but if thou hast neither 
 [in sufficient quantity], pour water on the 
 head thrice in the Name of Father, Son, 
 and Holy Ghost; and before the baptism let 
 the baptizer fast and the baptizand, and some 
 others if they can; the baptizand is to be 
 desired to fast one or two days before.” The 
 directions are to some extent of a trivial 
 character, a circumstance which may indicate 
 a Jewish-Christian origin; but the prepara- 
 tion of the candidate by instruction and fasting 
 is a step in advance towards later discipline. 
 
 Justin’s account of the baptism of a convert 
 in the middle of the second century carries 
 us a little further. ‘We will describe,” he 
 writes 2, “the manner in which we dedicated 
 ourselves to God. As many as are convinced 
 
 rC. 7 (Notes, ps220), 2 Apol. i. 61 (Notes, p. 220). 
 
126 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 and believe our teaching to be true, and 
 undertake to live according to it, are taught 
 to beg of God with fasting and prayer the 
 forgiveness of their past sins, whilst we pray 
 and fast with them; then they are brought 
 to a place where there is water and are 
 regenerated after a manner of regeneration 
 which we ourselves have undergone; for 
 they make then their ablution in the water 
 in the Name of the Sovereign God and 
 Father of all, and of our Saviour Jesus Christ 
 and the Holy Ghost. And this bath is called 
 illumination (¢e7cpés),” Justin adds that the 
 newly baptized are presently admitted to the 
 Eucharist |. 
 
 Another half-century brings us to Ter- 
 tullian, from whose writings it is possible to 
 collect a fairly complete description of the 
 baptismal rites practised by the North African 
 Church about the year 200. Baptism took 
 place usually at Easter or during the fifty 
 days after Easter, although any other day 
 might be chosen in case of necessity ?. After 
 fasting and prayer, the candidate made be- 
 fore the bishop a solemn renunciation of the 
 devil, his pomps, and his angels (“sub 
 antistitis manu contestamur nos renuntiare 
 
 1 Abpol. c. 65. * Tert. de Bai, 18, 19 (Notes, p. 220). 
 
THE MANUAL. 127 
 
 diabolo et pompae et angelis eius”)?. Then 
 he professed his faith in the Father, Son, and 
 Holy Ghost, and in the Holy Church, and 
 was thereupon thrice immersed (‘ter mergi- 
 tamur”). Subsequently he was anointed with 
 hallowed unction and received the imposition 
 of hands in order to obtain the gift of the 
 Holy Spirit; he was signed with the cross, 
 he tasted a mixture of milk and honey, a 
 symbol of the land of promise to which he 
 had been called, and last of all he partook of 
 the Holy Eucharist?. Tertullian mentions, 
 though he is disposed to discourage, the 
 practice of infant baptism, and in connexion 
 with it he speaks of sponsors *. 
 
 Cyprian confirms much of Tertullian’s 
 testimony, mentioning the interrogatory creed 
 offered to the candidates, the post-baptismal 
 use of unction, and the imposition of hands *. 
 But he is free from the scruples which 
 Tertullian entertained as to the baptism of 
 infants, and incidentally we learn from him 
 that affusion was allowed instead of immersion 
 in the case of the sick ®. Both Tertullian and 
 Cyprian recognize the preparatory stage of 
 
 1 Tert. de Coron. Mil.3; de Bapt. 6. 2 De Baft.7, 8. 
 3 De Resurr. Carn. 8. * Epp. 70, 68, 64. 
 > Ep. 69. 
 
128 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 catechumenate, distinguishing the audzentes 
 or audztores who retire from the church at an 
 early stage in the mysteries; and Tertullian 
 regards as characteristic of heresy the attempt 
 to abridge unduly the course of preparation !. 
 In the ante-Nicene age two or even three 
 years seem not to have been thought an 
 excessive probation; toward the end of this 
 period the approved were known as compe- 
 tentes (i.e. fellow-candidates, Aug. Sevm. 216), 
 and received fuller instruction 2. 
 
 Of this instruction we have an example in 
 Cyril's Catecheses. The preparatory course at 
 Jerusalem in the middle of the fourth century 
 lasted during the forty days of Lent, the 
 baptisms taking place on Easter Eve*®, Of 
 the ceremony itself Cyril gives us a detailed 
 account. The candidates assembled in the 
 vestibule of the baptistery. There, facing 
 West, with outstretched hands each of them 
 repeated the form of renunciation: “I re- 
 nounce thee, Satan, and all thy works, 
 and all thy pomps, and all thy service.” 
 Then, turning, to the’ East, le sarc 
 believe in the Father, and in the Son, and 
 in the Holy Ghost, and in one baptism 
 
 ) Terts Praescy. Abs Cypr 2 fee: 
 2 Cone. Elvirs Ca7162: 
 °C. M7. 1. Notes; p221); 
 
THE MANUAL, 129 
 
 of repentance.” After this the candidates 
 entered the baptistery, and divesting them- 
 selves of their clothing, were anointed with 
 consecrated oil. This done, each was led 
 to the font (koAvz87Opa), again confessed his 
 faith, and thrice descended into the water 
 and rose from it again, thus symbolically 
 dying and rising again with Christ. On 
 emerging from the font, the newly baptized 
 were anointed with fragrant unguents (pvpo 
 éxpic@nre) on the forehead and organs of 
 sense; this chrism was held to represent the 
 sanctification of the soul by the Holy Ghost. 
 No mention is made of the imposition of 
 hands. 
 
 The A fostolical Constitutions containseveral 
 descriptions of Baptism. The passages are 
 too long to quote, but they correspond on the 
 whole with Cyril's account; we read of the 
 pre-baptismal and post-baptismal anointings, 
 the first with oil, the second with chrism; 
 both are to be performed by the bishop, and 
 the second is in some way connected with 
 imposition of hands, or regarded as a sub- 
 stitute for it*. On the whole, it seems as if 
 the imposition of hands as a separate cere- 
 
 allie UG Vil. 2 30 fe 
 
 7 ill. 16; cp. Cyril, Ca¢. xvi. 26; and see Prof. Mason, 
 Baptism and Confirmation, p. 341. 
 
 I 
 
130 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 mony had by this time died out in Syria, or 
 perhaps it would be more correct to say that 
 the ceremonies of chrism and laying on of 
 hands had been practically merged into one. 
 In Egypt on the other hand, as in the North 
 African Church of Cyprian’s time, the two 
 ceremonies were separately observed. The 
 Coptic Coustz/utions, while providing for both 
 anointings !, direct the bishop to lay his hand 
 on the baptized, saying, ‘“‘ Lord God... make 
 them worthy to be filled with Thy Holy 
 Spirit; after which he pours the’ =:oileor 
 thanksgiving” (=the chrism) into his own 
 hand, and puts his hand on the head of the 
 neophyte with the words, “I anoint thee with 
 the holy anointing oil, from God the Father 
 Almighty, and from Jesus Christ, and from 
 the Holy Spirit,’ sealing him finally on the 
 forehead with the sign of the cross. 
 
 With regard to the preparatory stages of 
 the catechumenate, important help is offered 
 to us in the Pzlerimage of Szlvia. She tells 
 us how the candidates gave their names eight 
 weeks before Easter, and how, after an ex- 
 amination into their characters conducted by 
 the bishop, they were exorcised’, and during 
 
 1 Mason, p. 250 f. 
 2 Gamurrini, Peregr. Silviae, p. 72. 
 
THE MANUAL. 131 
 
 the rest of Lent received a complete course of 
 instruction in Scripture, from Genesis onwards, 
 the bishop explaining to them both the literal 
 and spiritual interpretation. Instruction in 
 the faith follows; in the fifth week the Creed 
 is delivered, and at the end of the seventh 
 each of the candidates repeats it before the 
 bishop (reddit symbolum episcopo). The 
 deeper mysteries of the baptismal rite are 
 reserved for the instructions which follow the 
 baptism and are delivered, as in the time of 
 Cyril, during the octave of Easter. 
 
 We may now turn to the baptismal offices 
 which were the direct ancestors of our present 
 rite. If the Canons of Hippolytus may be 
 taken as a guide to the early practice of the 
 Roman Church, it is possible to form a fairly 
 clear conception of a baptism at Rome in ante- 
 Nicene times!. The Friday before the admini- 
 stration of the Sacrament is spent by the 
 candidates fasting; on the Saturday they 
 appear before the bishop, who extends his 
 hands over them, and prays that the evil 
 spirit may quit their bodies; he then 
 breathes upon their faces and signs them 
 on the breast, forehead, ears, and mouth. 
 The following night is spent in a vigil service; 
 
 1 Achelis, p. 92 ff. 
 2 
 
132 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 at cockcrowing all assemble at the font, men 
 and women, and the infants with their spon- 
 sors. The bishop thereupon blesses the oils, 
 the “oil of exorcism” and the “ oil of anoint- 
 ing” or “ thanksgiving.” Each candidate then 
 renounces Satan, and is anointed by a pres- 
 byter with the oil of exorcism. Before going 
 down into the water each says, “I believe, 
 and bow myself before Thee and Thy full 
 majesty, O Father, Son, and Holy Sprit] 
 Then he steps down into the water and 
 another presbyter, placing his hand on the 
 candidates, asks, “ Dost thou believe in God 
 the Father Almighty ? Dost thou believe in 
 Jesus Christ the Son of God? &c. Dost 
 thou believe in the Holy Ghost?” To each 
 of these interrogatories the candidate answers 
 “T believe,’ and after each answer he is 
 dipped in the water, the presbyter who 
 baptizes him repeating the baptismal words. 
 As he rises the third time from the water he 
 is signed with the chrism on his forehead, 
 mouth, and breast, the presbyter saying, “I 
 anoint thee in the name of the Father, and of 
 the Son, and of the Holy Ghost.” After this 
 he resumes his garments, and enters the 
 church, where he receives from the bishop 
 the imposition of hands accompanied by the 
 
THE MANUAL. 133 
 
 prayer that those on whom the gift of the 
 remission of sins has already been bestowed 
 may partake of the earnest of the kingdom 
 of God. Finally, the neophytes receive the 
 kiss of peace; then the Mass begins, and in 
 due course they are communicated, receiving 
 after their first Communion a taste of milk 
 and honey as symbols of their new life in the 
 family of God and of their future inheritance 
 in the kingdom of heaven. 
 
 We are on more secure ground, and at the 
 same time we find ourselves breathing an 
 atmosphere which is nearer to that of our 
 own mediaeval offices, when we turn to the 
 Roman Ordines!, and to the Sacramentaries 
 of the seventh and eighth centuries. From 
 these sources we may with some confidence 
 frame an account of the baptismal ceremonies 
 of the Roman Church at that date, as they 
 were celebrated in connexion with Easter 
 and Whitsuntide. 
 
 First came a solemn admission to the 
 catechumenate. The ceremonies consisted of 
 insufflation on the face, signing the forehead 
 with the cross, imposition of the priest’s hand 
 upon the head with prayer, placing on the 
 tongue a particle of salt which had been 
 
 EOF A. Vale 
 
134 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 previously exorcised!. The catechumen thus 
 admitted was called to undergo a series of 
 examinations and instructions corresponding 
 more or less fully to the Eastern catecheses, 
 but at Rome known as scrutinza. These 
 “scrutinies’’ began in the third week of Lent, 
 and the Gelasian Sacramentary contains an 
 interesting form of notice (denuntiatio) for 
 the previous Sunday?: “ Take notice, dearly 
 beloved brethren, that the day of scrutiny on 
 which our candidates for baptism (e/ec/z) are 
 to begin their course of sacred instruction, 
 is now at hand. Beso good as to assemble 
 on such a day at noon, that (God helping us) 
 we may be enabled to perform without re- 
 proach the heavenly mystery by which the 
 devil is abolished with all his pomps, and 
 the gate of kingdom of heaven is thrown 
 open.” A special Mass with intercessions for 
 the candidates was provided for the Sunday 
 before the first scrutiny® When the day 
 arrived and the candidates appeared at the 
 church, their names were taken down; the 
 males were placed on the right, the females 
 on the left; after the collect at Miassmimey 
 were exorcised, signed with the cross, and 
 
 * See the forms in Wilson, p. 46 ff. 3. Jb.p. AS. 
 SUD: 3A. 
 
THE MANUAL. 135 
 
 received imposition of hands. Similar cere- 
 monies marked each of the scrutinies except 
 the third and the last. On the third a new 
 feature was introduced. The day was known 
 as dies in apertione aurium, and upon it took 
 place the initiation of the baptizands in a 
 knowledge of the Gospels, the Creed, and the 
 Lord’s Prayer. The ceremony—for since 
 the candidates were now almost exclusively 
 infants, it was little more—must have been 
 an impressive one. After the Gradual, four 
 deacons advanced to the altar preceded by 
 lights and incense, each carrying one of the 
 Gospels, which he deposited on one of the 
 corners of the holy table. Then a priest 
 came forward and explained the word Gospel 
 and the symbols of the four Evangelists. 
 A verse from each of the Gospels was then 
 read and interpreted. Next came the delivery 
 of the Creed; in the Sacramentary it is the 
 Creed commonly called “ Nicene,” and it is 
 repeated by the acolyte, either in Greek or 
 Latin, according to the language of the cate- 
 chumens or their parents. The ceremony 
 ended with the delivery and exposition of the 
 Lord’s Prayer. 
 
 The seventh and last scrutiny took place 
 on the morning of Easter Eve (saddato 
 
136 CHURCH SERVICES AND SERVICE-BOOKS., 
 
 sancto, mane), about 9 a.m. The candidates 
 were once more exorcised, but on _ this 
 occasion by a presbyter, and not as at 
 previous scrutinies by acolytes or exorcists ; 
 and the exorcism was followed by the priest 
 touching the nostrils and ears of the elect 
 with his finger, moist with saliva, while he 
 said, ‘“‘ Ephphatha, that is, Be opened.” Then 
 their breasts and backs were anointed with oil, 
 and the renunciation of Satan followed in this 
 form: 
 
 “‘ Dost thou renounce Satan?” ‘I renounce.” 
 
 “And all his works?” ‘I renounce.” 
 
 “And all his pomps?” “I renounce.” 
 After it came a confession of faith, consisting 
 of a repetition of the Creed (veddztio symbol) 
 by the priest in the name of the children 
 about to be baptized. 
 
 The baptism followed later in the day. 
 The Easter baptism was celebrated by the 
 Pope himself in the baptistery of the Lateran. 
 The rite began with a processional litany. 
 Arrived at the font, the Pope blessed the 
 water with prayers of considerable length, 
 accompanied by the sign of the cross, in- 
 sufflation, and the pouring of chrism into the 
 water crosswise. Once more the “elect” 
 was interrogated as to his faith; 
 
THE MANUAL. 137 
 
 “Dost thou believe in God the Father Almighty ?” 
 
 “Dost thou believe also in Jesus Christ, His only Son, 
 our Lord, Who was born and suffered?” 
 
 “Dost thou believe also in the Holy Ghost, the holy 
 Church, the remission of sins, the resurrection of the 
 flesh ?” 
 
 Each candidate, having answered to every 
 question “I believe,’ was then plunged three 
 times into the water, while the baptismal 
 words were uttered. After the immersion, 
 each received from the priest the sign of the 
 cross made with chrism on the crown of the 
 head, and accompanied by the form, “ Al- 
 mighty God... Who hath regenerated thee 
 with water and the Holy Ghost and hath 
 given thee forgiveness of all thy sins, Him- 
 self anoint thee with the chrism of salvation, 
 in Jesus Christ our Lord, unto eternal life.” 
 The neophytes were then brought to the 
 bishop for confirmation. Laying his hand 
 on them, the Pope offered the prayer for the 
 sevenfold Spirit (Sferztus septzformis), which 
 is familiar to us from its use in our present 
 office; and this done, he signed each on the 
 forehead with chrism, saying, “ The sign of 
 Christ unto eternal life.” The Confirmation 
 over, the procession was formed again, and 
 entered the basilica; the first Mass of Easter 
 began, the newly baptized received the Com- 
 
138 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 munion, and after it a mixture of milk and 
 honey, which had been solemnly blessed. 
 Throughout the octave of Easter they re- 
 tained their white baptismal robes, and daily 
 assisted in the Mass and at vespers; the 
 whole week was regarded as a_ sacred 
 festiwet ke 
 
 We may now turn to the Sarum Use. 
 In England during the middle ages the 
 administration of baptism was _ practically 
 limited to infants. Even in Anglo-Saxon 
 times every infant was brought to the font 
 within thirty or thirty-seven days after birth, 
 under a heavy penalty?. The solemn cele- 
 bration of the Sacrament on the eves of 
 Easter and Pentecost continued, and children 
 who were born not more than eight days 
 before the festivals were reserved for those 
 occasions; but at all other times baptism 
 followed birth with the shortest possible in- 
 terval?. For the same reason much of the 
 ceremonial connected with the preparation 
 of the catechumen, which was still preserved 
 in the Roman rite of the seventh and eighth 
 centuries, had disappeared in England before 
 the Conquest; the scrutinies, the delivery 
 and exposition of the Creed, find no place in 
 
 1 Maskell, Mon. Rit. i. p. ccv. 2 Jb. pe 208 
 
THE MANUAL. 139 
 
 the Sarum books. On the other hand the 
 great features of the rite remain intact. whe 
 Sarum office is fourfold; it begins with the 
 form for making a catechumen (ordo ad fact- 
 endum catechumenum) ; there is a solemn 
 benediction of the water (dencdictio fontis), 
 the baptism itself (r7¢ws daptizandz) follows, 
 and lastly the confirmation (coujirmatio puer- 
 orum), which, though an episcopal function, 
 was for the convenience of the parish priests 
 inserted in the Manual, among the benedic- 
 tions at the end of the book!. Theoretically 
 these four offices formed, as they had always 
 formed, a connected whole, but in practice 
 they might be separately performed. Thus, 
 in the case of the Easter and Pentecost bap- 
 tisms, the Sarum rubric prescribed that the 
 catechumenate should be given during the 
 preceding week. The blessing of the water, 
 which formed part of the Paschal and Pente- 
 costal rite, was used as often as occasion 
 required. The confirmation could follow the 
 baptism immediately only if a bishop were 
 present. Bede tells us how St. Cuthbert 
 went round his diocese for the purpose of 
 laying hands on the newly baptized’, and 
 this custom was maintained by the mediaeval 
 
 1 Maskell, p. 34 2. 2 Vit. Cuthb. 29. 
 
T4090 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 episcopate, whilst parents were warned to 
 bring their children to the bishop at the 
 first opportunity, and at the latest within 
 seven years after birth, under pain of sus- 
 pension from Christian privileges |. 
 
 The Sarum Order for Making a Catechumen 
 directs the priest to meet the child at the 
 church door where the office is performed. 
 If it be a male, it is set on his right hand, if 
 a female, on the left—a relic of the Roman 
 mode of arranging catechumens at the scru- 
 tinies. Then the priest signs the child on 
 the forehead and breast, and lays his hand on 
 its head and prays. A grain of exorcised 
 salt is placed in the infant’s mouth; the child 
 itself is exorcised in the words of the Roman 
 Sacramentaries; prayers are added appro- 
 priate to the sex of the child. The Gospel 
 of the blessing of little children is read from 
 St. Matthew; the “Ephphatha” follows. 
 Then the priest, sponsors (compatres, com- 
 matres), and bystanders repeat the Pater, 
 Ave, and Credo (a reminiscence, possibly, of 
 the ¢raditio and redditio symbol); and the 
 priest takes the child’s right hand, and brings 
 him into the church with the words, “ Enter 
 into the temple of God, that thou mayest 
 
 1 Maskell, p. ccxili f. 
 
THE MANUAL. 141 
 
 have life eternal, and live for ever and ever. 
 Amen.” 
 
 The Benediction of the Font begins with 
 a litany, a survival of the processional litany 
 of Easter Eve; after which the priest, being 
 at the font, proceeds more pracfationts, 1. e. 
 after the manner of the Preface in the Mass 
 —a Gallican form which occurs in this place 
 also in the “ Gregorian” Sacramentary; in 
 the course of this preface he uses the various 
 ceremonies already described in our account 
 of the Roman rite: crossing the water, breath- 
 ing upon it, dropping wax into it from the 
 lighted taper, and finally pouring into it 
 holy oil and chrism, all in the form of the 
 cross. 
 
 The infant is now brought to the font and 
 the administration of the sacrament begins. 
 The priest asks his name, and the threefold 
 renunciation of Satan, his works, and his 
 pomps is made. He is then anointed with 
 holy oil on his breast and between the 
 shoulders. The interrogative Creed is re- 
 peated in a somewhat longer form than that 
 already quoted from the Gelasian Sacra- 
 mentary!. To this the sponsors answer 
 with a threefold Cvedo. The priest then 
 
 1 For the form, see the writer’s Apostles’ Creed, p. 102 f. 
 
142. CHURCH SERVICES “AND ‘SERVICE-BOGKs, 
 
 asks, “ What seekest thou?” Answer: “Bap- 
 tism.” “ Wilt thou be baptized?” Answer: 
 “T will.’ The name is once more demanded, 
 and the priest, naming the child, plunges him 
 thrice into the font, the first time at the word 
 “Father,” with the infant's face towards the 
 North and his head to the East; the second 
 time, at the word “Son,” with the face to the 
 South, the third time at the words “ Holy 
 Spirit,’ with the face towards the water. The 
 godfathers take the child from the priest's 
 hands, and the priest anoints him with chrism 
 crosswise on the crown of the head, and puts 
 upon him the chrisom (vestzs chresmalis), 
 with the words, “ Receive a white robe, holy 
 and without spot, and see thou bring it safe 
 before the judgement-seat of our Lord Jesus 
 Christ, that thou mayest have eternal life,” &c. 
 Lastly, a lighted taper is placed in the infant's 
 hands, the priest saying, ‘“‘ Receive a lighted 
 torch without reproach; guard thy baptism, 
 keep the commandments, that when the Lord 
 shall come to the marriage, thou mayest be 
 able to meet Him with the saints in the 
 heavenly courts, that thou mayest have 
 eternal life,’ &c. 
 
 The Confirmation, which follows imme- 
 diately (stad¢m, encontinenter) if the bishop is 
 
THE MANUAL. 143 
 
 present, is a remarkably short and simple 
 office. It begins with the Psalm “ Our help 
 is in the Name of the Lord,” after which, 
 following the order of the Roman office, the 
 bishop offers the prayer for the “ septiform” 
 Spirit, and then, having asked the baptismal 
 name, he signs the child on the forehead 
 with chrism, saying, “J/V., I sign thee with 
 the sign of the cross, and confirm thee with 
 the chrism of salvation, In the Name,” &c. 
 A collect follows and after it the Psalm, “Lo, 
 thus shall the man be blessed that feareth 
 tie Lord.” 
 
 Such were the baptismal rites of the 
 English Church before the Manual was 
 superseded by the Book of Common Prayer. 
 The first English Order for the Administra- 
 tion of Public Baptism undoubtedly contains 
 a large proportion of new matter. It has 
 been calculated that “ hardly more than one- 
 fourth part of the new office can be referred 
 to the baptismal service of the ancient 
 eituals?,” _Butit.is fair to. explain that) the 
 new matter is largely homiletic, whereas the 
 fourth, which is due to ancient sources, forms 
 the backbone of the service. The changes 
 were briefly the following: (1) The offices 
 
 1 Gasquet and Bishop, p. 224. 
 
144 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 for making a catechumen and for the ad- 
 ministration of baptism were thrown into 
 one. (2) Certain ancient ceremonies were 
 abandoned, e. g. the administration of exor- 
 cised salt, the “ “Ahphatha,” the infusion of 
 foreign matter such as wax, oil, and chrism, 
 into the water of the font, and the use of 
 chrism in Confirmation. (3) Exhortations 
 were introduced, explanatory of the Sacra- 
 ment of Baptism and of the purpose of the 
 several parts of the office, a feature not 
 unknown to the baptismal rite of the ancient 
 Gallican Church. On the other hand, the 
 new office retained the most important 
 features of the Sarum and Roman orders— 
 the reception of the child at the church door 
 and his solemn introduction into the church, 
 the crossing before baptism, the exorcism, 
 the threefold renunciation, the threefold con- 
 fession of faith, the threefold immersion, the 
 “white vesture commonly called the chrisom,” 
 the anointing of the newly baptized upon the 
 crown of the head. In the benediction of 
 the water, which, it was now ordered, should 
 be changed once a month at the least, Sarum 
 and Roman precedent was set aside, but the 
 new forms were evidently based in great 
 part on the Mozarabic rite, which supplied 
 
THE MANUAL. 145 
 
 a finer and purer model!. The Confirmation 
 service of 1549 follows closely in the steps of 
 Sarum, excepting that the cross is no longer 
 made with chrism, and the bishop is directed 
 to lay his hand on the heads of the candidates 
 as well as to sign them with the cross. The 
 rubrics prefixed to the new office involve the 
 postponement of Confirmation to a later age 
 than that contemplated in the pre-Refor- 
 mation order; no child is henceforth to be 
 confirmed till he can give an account to the 
 bishop or his deputy of the faith and duty of 
 a Christian. ‘This change, however, is one 
 of policy, and not of form; in the latter the 
 book of 1549 made no material alteration. 
 The baptismal offices of our present Prayer 
 Book, which are based upon the revision of 
 1552, depart further from ancient precedents. 
 Every one of the non-Scriptural ceremonies, 
 which from the second century onwards had 
 been growing up around the central act of 
 baptism, has disappeared, except the signing 
 with the cross, which the Church of England 
 has stoutly maintained on the ground that 
 It is not only a primitive but a singularly 
 edifying practice. On the other hand, the 
 
 1 See Notes, p. 221f. 
 * See note at the foot of the Ministration of Public Baptism 
 to Infants. 
 
 K 
 
146 CHURCH SERVICES AND SERVICE-BOGES: 
 
 ancient prayers and other forms retained in 
 1549 are with us still, and in regard to Con- 
 firmation the Church of England has gained 
 immeasurably by a return to the Apostolic 
 laying on of hands, and by a discipline which 
 renders it possible to restore, in the ease san 
 persons baptized in infancy, the instruction 
 and spiritual training formerly secured by 
 the catechumenate. 
 
 2. After the offices for the baptism of 
 children there followed in the Sarum Manual 
 a short office for the Purification of Women 
 (Ordo ad purificandam mulerem post partum). 
 The law of Lev. xii. prescribes certain cere- 
 monies of purification to which even the 
 Mother of the Lord was careful to conform 1. 
 It was natural that the Church should per- 
 petuate a custom sanctioned by so high an 
 example; and there are indications from the 
 fourth century at least of a belief that 
 mothers ought to abstain from attendance 
 at church until forty days after childbirth, 
 and then to be solemnly readmitted. Indeed, 
 according to the Canons of Hippolytus, a 
 similar discipline existed in yet earlier times. 
 Mothers are there directed not to present 
 themselves for Communion till they have 
 
 1 Luke ii. 22-24. 
 
THE MANUAL. 147 
 
 been purified. The purification is to take 
 place on the twentieth or fortieth day ac- 
 cording to the sex of the child, and during 
 the interval the mother, if she desires to 
 attend the House of God, must sit with the 
 catechumens, and not among the faithful’. 
 But if this harsh rule reflects the practice of 
 the Church of Rome in early times, it would 
 seem to have been practically obsolete before 
 tne ‘date of the Roman mission -to. Kent, 
 The point was one of those which perplexed 
 Augustine of Canterbury, and his inquiry 
 drew from Gregory the large-hearted answer, 
 “Tf the mother entered the church to return 
 thanks within an hour after her delivery she 
 would not have sinned?.” It will be ob- 
 served that Gregory speaks of thanksgiving, 
 and not of purification. The latter idea, 
 however, was prominent in the mediaeval 
 eiices. “According to the Sarum. rite, ‘the 
 priest meets the woman at the church door, 
 where the office is said; when it is over, she 
 is brought within the church with the very 
 words used at the introduction of a cate- 
 chunten, “Enter into) the temple ef Goede 
 In the office of 1549 the tone is different, 
 1 Achelis, p. 88. 
 * Bede, #. £.1. 27. See, however, p. 10: (supra). 
 K2 
 
148 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 the woman enters the church at once and 
 comes “nigh unto the quire door”: the 
 Sarum Psalm and_ suffrages are retained, 
 but the priest’s address converts the service 
 into an act of thanksgiving. In 1552, as the 
 logical result of this change of purpose, a new 
 title was substituted; the “Order of the 
 Purification of Women” became “The Thanks- 
 giving of Women after Child-birth, commonly 
 called, The Churching of Women.” It was 
 perhaps intended that the common designa- 
 tion should gradually pass into disuse. But 
 the word “churching” lends itself equally 
 to either view of the office, and the use of 
 the reformed Prayer Book for more than 
 three centuries has set it free giremmga 
 mediaeval associations. The English mother, 
 when she is “ churched,” re-enters the House 
 of God after a period of enforced absence, 
 not in order to receive purification, but in 
 the words of Gregory, the founder of the 
 Enelish Church, “to return thanks.” - 
 
 3. The act of Marriage does not abso- 
 lutely demand the intervention of the 
 Church. ‘The essential ceremony is the con- 
 tract by which the two parties openly accept 
 one another as partners for life. Yet since 
 the principles of the Gospel require the 
 
THE MANUAL. 149 
 
 faithful to connect every act or state of life 
 with their higher life in Gop, it was im- 
 possible that so important an event should 
 be left without the Church’s sanction or the 
 hallowing influence of a sacred rite. “It is 
 fitting,” writes Ignatius, Bishop of Antioch, 
 in the early years of the second century, 
 “that the bridegroom and the bride seek the 
 consent of the bishop to their union, so that 
 their marriage may be according to the 
 Lord'.’ The approval of the bishop was 
 naturally accompanied by his blessing. “How 
 shall we describe,’ asks Tertullian, “the 
 happiness of a marriage which is cemented 
 by the Church, ratified by the oblation, and 
 sealed with the benediction ??” Clement of 
 Alexandria incidentally mentions that the 
 nuptial blessing was conferred by the im- 
 position of the priest's hand*, Ambrose of 
 Milan, arguing against mixed marriages, 
 asks, “Since matrimony must be hallowed 
 by the priest’s act of veiling the bride (vea- 
 mine sacerdotah) and a benediction, how can 
 we speak of it as existing when there is no 
 agteement, i the faith-?--:One. ofe the 
 “African” canons rules that the bridegroom 
 
 1 Ad Polyc. 5. 3 Ad Uxor7. iM. 8; 
 S Pacd. Mitt. © EAAG: 
 
150 CHURCH SERVICES AND SERVICE-BOOKs. 
 
 and the bride shall be presented by their 
 parents or friends (faranymphz), when 
 they come to be blessed by ie wpaes- 
 Other ceremonies besides the veiling of the 
 bride gradually attached themselves to the 
 betrothal or the marriage. Most of these 
 were inherited from Jewish or pagan custom. 
 Tertullian refers to Rebekah (Gen. xxiv. 65) 
 as exemplifying the use of the veil by be- 
 trothed women!; but the veiling of the 
 bride with the flammcum was one of the 
 ordinary ceremonies of a Roman marriage. 
 So also was the practice which the Church 
 subsequently adopted of crowning the bride- 
 groom and bride with chaplets of leaves and 
 flowers. The espousal of Rebekah was 
 sealed by costly gifts?; Tobias and Sarah 
 were wedded by the father of the bride 
 taking her by the hand and giving her away *. 
 The giving of a wedding ring (aznulus pro- 
 nubus) was a Roman and pagan ceremony, 
 yet at Alexandria, as early as the time of 
 Clement, a gold ring appears to have been 
 the distinguishing mark of the Christian 
 married woman‘, 
 
 Our first detailed account of a Christian 
 
 1 De Virg. vel. 11: cf. Duchesne, Ovégines, p. 417, and 
 for the present Eastern form, see Euchologion, p 241 f. 
 2 Gen. xxiv. 47. 3 Pobitsvil a2: 4 Paed. iii, 11. 
 
THE MANUAL. ns 
 
 marriage comes from a Roman bishop of the 
 ninth century (Nicolas I, a.p. 866)". He 
 speaks of (1) the espousals (spozsalia) fol- 
 lowed by the giving of the ring, and of a 
 marriage deed which secured a dowry to 
 the bride; (2) the nuptials (zuptiaha foe- 
 acra), transacted in the church, and marked 
 by oblations presented to God through the 
 priest, the benediction of the espoused, the 
 veiling of the bride, and the crowning of 
 both. The nuptials properly so called, 1. e. 
 the sequel to the espousals, were connected 
 with the celebration of the Eucharist, and 
 provision for a nuptial Mass is made in the 
 Leonian and Gelasian Sacramentaries; in 
 the former it is described as the ve/atzo, in 
 the latter as the actzo, nuptialis?. The col- 
 lect, secreta, and other special devotions are 
 appropriate to the occasion; the nuptial 
 benediction follows the Lord’s Prayer of the 
 Canon, coming between the consecration 
 and the communion of the newly married 
 pair; in the Gelasian Mass a second and 
 shorter benediction follows the Communion. 
 The Sacramentaries contain no ccremonial 
 directions, nor do they supply a form of 
 
 1 Resp. ad Cons. Bulg. 3; cp. Duchesne, Ovzgines, p. 414 f. 
 2 Muratori, Liturg. Rom. Vet. i. pp. 446, 721. 
 
I52 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 espousals. For these we must go to the 
 mediaeval English books. In the Sarum 
 Missal we find the ordo sponsalium, succeeded 
 by the nuptial Mass, the latter being in the 
 main the Mass of the Holy Trinity, with 
 materials worked into it from the old velatio 
 nuptialis of the Roman Sacramentaries; an 
 office substantially the same is to be found 
 in the Sarum Manual. We will follow the. 
 order of the Manual. 
 
 The espousals begin by the priest meeting 
 the bridal party at the door of the church 
 and “bidding the banns” in the English 
 tongue (“banna dicens in lingua materna”). 
 To “bid banns” is simply to give public 
 notice, and the banns of the Sarum espousals 
 consist of the address which opens with the 
 familiar words, “ Dearly beloved, we are 
 gathered together here... to join together 
 this man and this woman in holy matrimony.” 
 The banns are repeated in this form on three 
 not consecutive holy days, during Mass. If no 
 objection is alleged, the priest proceeds, still 
 using the mother tongue, “ Wilt thou have 
 this woman ... wilt thou have this man?” 
 and the man and woman are then taught? to 
 
 1 Maskell, Mon. Rit. i. p. 42 ff. 
 2 See Notes, p. 222. 
 
punter etal (oh abkerere gin Din wsiA 
 artonity ym shone otc 
 n ie oc ge mains ad uni hoc 
 andy. 22 sa ob hane pis won to 
 pr wyF end Inf hn aud Wwutdhepe hu 
 ro gota hele and m [ehnes.and 
 ere Iegres be to hu als a nl 
 bend aan beta Ins wp all’ otheve fy 
 fake.aud holb pe oneip 10 gr ripis 
 06 cule, Riteat um Hor mom 4 well/{ute- 
 mn fates Diatad mvbewn fub har fy 
 WA.22Y-K 2S Yabere ynue wwii m Fon 
 i tlh obedue et ferune. ec eam Dhow 
 
 fiewt tebet Sonfinn ng Alios 
 qpter pin binntter et alh [oh ablyeree 
 ae pita. cea igre : 
 mnher ey ole oo fem m 
 mati ab mnherm EAS si a 
 po hanepis wan to py ah heey and 
 pan) pen to hy ea m. obepety 
 Wwafdpp pe bp = wae and 
 Vane mi41n nce gore mee 
 sp ina eto Hpm ais A 
 tah be to we es D all oth oe 
 
 to Hm pil pr ip on can 
 m™ v Ipnes en n mt 
 her hor oto a ly Spemite (acertos 
 
 ESPOUSALS. 
 York MANUAL (Cams. Univ. Lis. Ee IV. 19). (To face p. 152 
 

 
 7 
 
 Ae 
 rie 
 . | sm 
 rs. — = 
 *o 7 ; 
 
THE MANUAL, 153 
 
 pledge one another in English words almost 
 identical with the quaint formulae of our 
 present Marriage Service. Then the man 
 places gold and silver with the ring on the 
 priest's book, and if the ring has not been 
 blessed already, it receives a benediction and 
 is sprinkled with holy water. The ring is 
 then placed by the man as our present rubric 
 directs, except that he puts it on the first 
 finger as he names the Father, and so on, 
 pronouncing the “ Amen” when he reaches 
 the fourth. Almost the only novelty in the 
 Espousals of 1549 is the joining of the right 
 hands of the espoused by the priest, together 
 with the sentence of marriage which follows. 
 
 So far the Sarum service was said at the 
 church door ; after the blessing of the espou- 
 sals, the party entered the church and 
 proceeded to the altar step, the priest and 
 his ministers saying as they went the Psalm 
 Beatt omnes. in the prayers which succeed, 
 the Prayer Book generally follows Sarum 
 guidance, until we come to the nuptial Mass. 
 The new book provided no special #zssa; 
 our Reformers were content with ordering 
 that ‘the new-married persons (the same day 
 of their marriage) must receive the holy com- 
 munion,’ and for this direction our present 
 
I54 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 book substitutes a simple recommendation to 
 receive it “at the time of their marriage, or 
 at the first opportunity after their marriage.” 
 In the Sarum rite, immediately after the 
 prayers at the altar step, the bridegroom and 
 the bride enter the presbytery, taking their 
 places on the south side between the choir 
 and the altar, and Mass begins with the 
 introit. The formal benediction of the mar- 
 riage is given, as in the old Sacramentaries, 
 between consecration and communion. The 
 pax is offered by the priest to the bridegroom 
 and by him to the bride. After Mass, they 
 partake together of bread and wine which 
 have been blessed, and so depart, the priest 
 afterwards visiting their house and blessing 
 them there. 
 
 None of our occasional services departs so 
 little from the Sarum form as the Solemniza- 
 tion of Matrimony, and none underwent so 
 little change between 1549 and 1662, when 
 the Prayer Book reached its present state. 
 Excepting the loss of the nuptial Mass, 
 Englishmen are married in these last years 
 of the nineteenth century nearly as they were 
 married at the beginning of the thirteenth ; 
 even the quaint English of the espousals has 
 been suffered to remain without any consider- 
 
THE MANUAL. 155 
 
 able change. The fact is important, inasmuch 
 as it reveals the conservative policy which 
 on the whole guided our Reformers. In the 
 marriage service of the mediaeval Church 
 there was little which savoured of superstition 
 or error in belief, and therefore little was 
 changed. In this respect it stands in strong 
 contrast to the offices which we are about to 
 consider, in which there were few devotions 
 that could be safely preserved in their 
 mediaeval form. 
 
 4. The Manual of the Church of Salisbury 
 contains offices for the visitation, unction, and 
 communion of the sick, for the commendation 
 of the soul in the article of death and after 
 departure, and for the burial of the dead. 
 
 From the first the visitation of the sick 
 was a recognized duty of the officers of the 
 Church. The words “I was sick, and ye 
 visited Me,” together with the example of 
 the Lord’s unfailing compassion for all 
 varieties of human suffering, left an impres- 
 sion which could not easily be effaced. In 
 the Apostolic age the Church possessed gifts 
 of healing which enabled her to follow in the 
 Master's steps. “They shall lay their hands 
 on the sick, and they shall recover,” is 
 one of the last promises attributed to the 
 
156 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 ascending Christ’. Another mode of exer- 
 cising the gift was by the use of oil. “Is any 
 sick ?” (writes St. James”) “let ‘him call for 
 the presbyters of the Church, and let them 
 pray over him, anointing him with oil in the 
 name of the Lord, and the prayer of faith 
 shall restore the sufferer” (cdce Tov kdépvov7a). 
 The use of oil had been connected with the 
 healing of the sick in the early ministry of 
 the Apostles *, and continued to be occasion- 
 ally employed both by the Church and some 
 heretical sects. Certain Gnostics of the 
 second century anointed the dying with oil 
 and water, adding magical formulas A 
 more legitimate use of the symbol was made 
 by Catholic Christians in cases where re- 
 covery was still possible. Tertullian claims 
 that the Emperor Septimius Severus was 
 restored to health through the prayers of a 
 Christian who anointed him with oil in the 
 name of Christ®. Toward the end of the 
 fourth century oil taken from the church 
 lamps was regarded as a specific; at the 
 beginning of the sixth, Caesarius, Bishop of 
 Arles, in time of common sickness, recom- 
 mends the head of a family to anoint his 
 
 + Mark xvi. 18. 2 v.04, 15. 8 Mark vi. 13. 
 S lrennas2te 53 ° Ad Scap. 4. 
 
THE MANUAL. 157 
 
 household with oil which had been blessed. 
 But there is no evidence of any continuous 
 tradition on the lines of St. James's direction, 
 partly perhaps because the practice was 
 originally confined to communities of Christian 
 Jews, partly on account of the comparatively 
 limited circulation of the Epistle in early 
 times. On the other hand there is evidence 
 that the sick were not neglected by the 
 clergy; their wants, both material and spiritual, 
 received attention from the first. Polycarp, 
 ior example, chatees “the. presbytersi, op 
 Philipp: < that they visit.all the sick, Phe 
 contemporary biographer of St. Augustine 
 mentions that the great Bishop of Hippo was 
 always ready to lay his hands on the sick and 
 pray for them, and when summoned to this 
 duty went without delay *. 
 
 In the Roman Sacramentaries we meet at 
 length with forms of prayer for use both in 
 the sick man’s house (orationes super in- 
 firmum in domo’, and in church at a special 
 Mass offered in his behalf (orateones ad missam 
 pro ipirmo), together with a prayer for con- 
 valescents (oratio pro redadita sanitate)*®. The 
 Gelasian Sacramentary‘ bears witness also to 
 
 a Ora cS ae Vet2 C238: 
 3 See the Gelasian forms in Wilson, p. 281 f. 
 FTO DFO: 
 
158 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 the use of oil for the restoration of the sick 
 from spiritual as well as bodily maladies (ad 
 evacuandos onines dolores, onnem infirnutatem, 
 omnem aegritudinem mentis et corporis); but 
 though the form occurs amongst the benedic- 
 tions of the various oils which were blessed 
 annually on the Thursday before Easter, there 
 is no corresponding office for the administra- 
 tion. Muratori is guilty of something like an 
 anachronism when he refers in his index to 
 this oil as prepared for “Extreme Unction”; 
 in the Sacramentary it is described simply as 
 “oil for anointing the sick” (¢stud oleum ad 
 unguendos infirmos) }, 
 
 In the Sarum Manual the parish priest is 
 supplied with complete offices both for Visita- 
 tion and for Unction® When called to visit 
 the sick the priest went with his ministers to 
 the house, saying on the way the seven 
 penitential Psalms with the antiphon, “ Re- 
 member not, Lord, our offences.” Reaching 
 the house he invoked peace upon it, and on 
 entering the sick man’s presence, sprinkled 
 him with holy water, saying the Ayvze, Lord’s 
 Prayer, and suffrages, as they are found in 
 our present form of Visitation, and a number 
 
 * See however the Excerpt. Egbert. § 21, which prescribe 
 the administration by a priest. 
 * Maskell, JZon. Ait. i. p. 66 fff. 
 
THE MANUAL. 159 
 
 of collects, among which we recognize several 
 of the Gelasian prayers for the sick. The 
 priest proceeded to examine the sick person 
 as to his faith, using either a summary of the 
 Quicungue, or, in the case of the illiterate, 
 a simpler form based on the Apostles’ Creed; 
 he then exhorted him to charity and patience, 
 heard his confession and gave him absolution, 
 concluding with prayers and a blessing. 
 
 The Unction of the Sick followed. The 
 office begins with a Psalm accompanied by 
 the antiphon, “ O Saviour of the world.” In 
 anointing, the priest, dipping the thumb of his 
 right hand into the oil, applied it to the organs 
 of the senses, the feet,and the loins, and at each 
 application offered the prayer “ By this unction, 
 of His own most tender mercy, may the Lord 
 forgive thee whatever sins thou hast committed 
 by the sense of sight” {hearing, taste, &c., as 
 the case might be]. Lastly, the priest prayed 
 for the restoration of the sick to spiritual and 
 bodily health. After unction the Sacrament 
 of the Body of Christ was exhibited to the 
 sufferer, and he was asked whether he believed 
 the true Body and Blood of Christ to be 
 present under the form of bread; upon his 
 assent, he was communicated, unless circum- 
 
 stances prevented him from receiving, when 
 
160 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 the priest was bidden to say, “ Brother, in this 
 case it suffices for thee to have a true faith and 
 good will; believe only, and thou hast eaten’.” 
 
 Dr. Rock? draws a goodly picture of the 
 mediaeval rector or vicar proceeding to the 
 house of the sick, sometimes with a procession 
 of surpliced clerks, with uplifted cross, tinkling 
 hand-bell, and lighted tapers, while the 
 country folk kneel as he passes, and join 
 their prayers with the Gregorian tones which 
 accompany the penitential Psalms; whilst at 
 other times, when called to some poor cottage 
 among the hills or accessible only by rugged 
 roads, the village priest would mount his 
 horse, with the pyx in a silk bag slung round 
 his neck, and a single lighted taper in a 
 lantern with a bell attached to it, suspended 
 from the neck of his horse. Still more 
 attractive is the jealous care of the mediaeval 
 Church that her sick members should not die 
 without the last sacraments or receive them 
 without instruction and preparation. English 
 synods forbade the parish priest to pass a 
 single night away from his parish without 
 reasonable cause, or without a deputy®; whilst 
 
 ' The words are founded on St. Augustine’s dictum, Z7vact. 
 20S JOANN. SEVIS. 
 
 2 Church of our Fathers, ii. p. 462 f. 
 
 ° Maskell, 4/on. Rit. i. p. ccxxxvii- 
 
THE MANUAL. 161 
 
 for his assistance in the instruction of the 
 sick, he was furnished with English exhorta- 
 tions, remarkable for their simplicity, tender- 
 ness, and evangelical tone 1. 
 
 For the last extremity the Manual provides 
 another office, the ‘Commendation of a Soul 
 in the Article of Death.” It begins with a 
 litany, specially adapted for the case of the 
 dying; after which follows the Pvoficzscere 
 anima Christiana, and short suffrages for 
 the release of the departing spirit. 
 
 Thus far the reformed ritual follows in the 
 track of the Sarum offices. The new Visita- 
 tion of the Sick is distinctly on the lines of 
 the old ; the Unction of the Sick was retained 
 in 1549 although ina simplerand discretionary 
 form, the priest being directed to anoint the 
 sick person upon the forehead or breast only, 
 and to give unction only where it was desired 
 by the sufferer himself. No provision, how- 
 ever, was made for the benediction of the 
 oil; ‘even extreme unction,’ the Romanists 
 complained in 1551, ‘is administered with 
 unconsecrated oil.” The Communion of 
 the Sick was also retained, but the fear of an 
 illegitimate use of the reserved Sacrament 
 
 1 Maskell, iii. p. 353 ff. (Notes, p. 222 f.). 
 * Gasquet and Bishop, p. 273. 
 
 I, 
 
162 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 led our Reformers in 1549 to restrict reserva- 
 tion to the day on which the elements were 
 consecrated, and three years afterwards to 
 abandon it altogether, substituting a celebra- 
 tion in the sick man’s room. Some of the 
 extreme men on the anti-Roman side were 
 prepared to go further: “det =the ssiem. 
 writes Coverdale, “satisfy himself with the 
 general breaking of bread whereof he was 
 a partaker with the whole congregation” ; but 
 the majority preferred under the circumstances 
 to sanction private celebrations, rarely as they 
 had been used by the ancient Church, rather 
 than to withhold the Vzatzcum from the dying. 
 To the sick the new order was on the whole 
 a gain; they retained the blessing of a sacra- 
 mental communion in their houses, and they 
 acquired the new privilege of assisting in the 
 celebration so far as their strength permitted. 
 
 ‘From offices for the sick and dying we pass 
 by a natural step to the Order for the Burial 
 of the Dead. Here the mediaeval’ Chureh 
 surpassed herself in the wealth of her devo- 
 tions; but unhappily her services did not 
 lend themselves to the older and truer view 
 of death which the English reformers were 
 determined to revive. 
 
 Nothing more sharply distinguished the 
 
THE MANUAL. 163 
 
 early Christians from their pagan neighbours 
 than the attitude of the faithful toward their 
 dead. St. Paul, in the earliest of his Epistles’, 
 warns his converts “ not to be sorry” for the 
 dead, ‘‘as the rest” of the world “ who have 
 no hope.” For believers to die was to depart 
 and be with Christ; it was to enter Paradise ; 
 death could not separate them from the love 
 of God or from the fellowship of the saints ; 
 on the contrary it was the beginning of a fuller 
 life, the moment when the goal was attained 
 and the labours of the course were ended. 
 The earlier treatment of the dead is deeply 
 coloured by these essentially Christian views. 
 The pagan cremated his dead; Christians 
 preferred “the old and better custom of bury- 
 ing them?’ The Church turned the gloom 
 of the funeral into a triumph; when circum- 
 stances permitted, palms and flowers, lights 
 and incense, psalms and anthems, attended 
 the body to its resting-place. Between death 
 and burial the religious exercises were ex- 
 pressive of peace and hope: the clergy offered 
 prayer around the body °, a last kiss of peace 
 was given; the nightwhich intervened between 
 death and interment was brightened by psal- 
 1 3 Thess.-iv. 13. 2 Min. Fel. Octav. 65. 
 ® Tert. de Anim. 51. 
 i-2 
 
164 CHURCH SERVICES AND SERVICE-BOOKS: 
 
 mody, and before the dead was committed 
 to the tomb, the Eucharist was offered for 
 him'. No early liturgy is without a com- 
 memoration of the departed. But these 
 ancient prayers and offerings for the dead 
 implied no doubt of the felicity of those who 
 “depart. hence in the Lord” | siemens 
 simply the expression of the strong belief 
 that death sets up no real barrier between 
 the faithful, and that the dead in Christ, not 
 having yet reached “ their perfect consumma- 
 tion and bliss,” may still be commended to 
 the mercy and love of God. Itis unnecessary 
 here to enter into any discussion of this belief; 
 but we may note that it is not to be identified 
 with that doctrine of the intermediate state 
 which was dominant in the Western Church 
 from the sixth century to the sixteenth. We 
 can put our finger on the source of this later 
 teaching. A hint dropped by St. Augustine 
 that some of the faithful may possibly be 
 called after death to pass through a purifying 
 fire (7guis purgatorius)*, was raised to the 
 rank of a dogma by Gregory the Great, the 
 founder of the English Church *. From the 
 moment of its conversion, Anglo-Saxon Eng- 
 
 * Aug. Cozfess. ix. 12. 2 Enchir. 69. 
 § Dial. iv. 39; Moral. ix. 34. 
 
THE MANUAL. 165 
 
 land was darkened by the gloom which this 
 unhappy surmise cast over the state of the 
 dead. Dr. Rock points with triumph! to 
 her universal acceptance of purgatory; it 
 would have been strange indeed if she had 
 not accepted a doctrine which was brought 
 to her shores by the men who gave her the 
 Christian faith. The terrible visions of the 
 unseen life described by Bede reveal the hold 
 which the doctrine already had upon the 
 popular imagination. One Dryhthelm?, whose 
 spirit had visited the unseen world and after- 
 wards returned to life, used to tell how he had 
 seen the souls of the departed in a region 
 where they were scorched on the one hand by 
 raging flames and frozen by intolerable cold 
 upon the other. His guide had explained that 
 this was the place of chastisement where those . 
 who had postponed confession and amendment 
 to the end of life were disciplined, till at the 
 day of judgement they were permitted to enter 
 the kingdom of heaven. Many, however, it 
 was added, were released before the great day, 
 through the prayers, alms, and fasting of the 
 living, and above all by the celebration of 
 Masses. Under this belief the whole system 
 
 1 Church of our Fathers, ii, 288. 
 *Bedenede fe vo i2: 
 
166 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 of devotions connected with death and burial 
 took shape in the mediaeval Church, and it is 
 not surprising that the atmosphere of peace 
 and hope and triumph which had character- 
 ised the earlier treatment of the dead was 
 exchanged for one of gloomy apprehension. 
 
 The Gelasian Sacramentary supplies the 
 earliest extant forms for use with the dying 
 and after death’. It contains commenda- 
 tions of the departing soul, prayers after 
 death, before burial, and after burial, and 
 a considerabie number of special mzssae. 
 These devotions breathe upon the whole the 
 spirit of the earlier belief, although we notice 
 in them, and still more in some of the Gre- 
 gorian forms, occasional indications of the 
 influence of the new teaching. 
 
 In the Sarum Manual the rites which follow 
 death begin with a Commendatio animarum, 
 distinct from the commendation of the soul 
 in the article of death which has been already 
 described, and consisting of Psalms intermin- 
 eled with prayers for the departed. The body 
 is then washed and spread upona bier; vespers 
 for the day are said, followed by the vigils of 
 the dead, the special vespers and _ special 
 mattins commonly known from their respective 
 
 1 Wilson, p. 295 f. 
 
_ THE MANUAL. 167 
 
 antiphons as the P/acedo and the Derzge or 
 “dirge.” It is then carried in procession to 
 the church, accompanied by a cross-bearer 
 and acolytes with lighted tapers, a man with 
 a bell going before the corpse to invite the 
 prayers of the passers-by; after him come 
 the priest and his ministers, in albs, singing 
 Psalms, the body being followed by friends 
 of the deceased bearing torches, with the 
 mourners in black cloaks. In the church the 
 dead is laid with his feet towards the high 
 altar. Mass is then said, or if it be too late 
 for Mass, the body remains in the church 
 until the first Mass of the following day. 
 After Mass the priest puts off his chasuble, 
 and the special office for the burial of the 
 dead (Luhumatio defunctz) begins. The service 
 falls into three divisions; the first to be said 
 in church at the head of the body, the second 
 on the way to the grave, the third at the 
 erave itself. The first consists of antiphons, 
 Kyries, and prayers, the precentor and choir 
 assisting, while the priest censes the body 
 and sprinkles it with holy water. On the 
 way to the grave, the Psalms /z evztu /srael 
 and Ad ¢e, Domine, fevavi are sung, and the 
 old suffraves said, “ Eternal rest grant them, 
 Lord, and let perpetual light shine upon 
 
168 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 them.” The grave, of which the priest had 
 previously cut the first sod in the form of 
 a cross, is now opened with the psalm Conj- 
 temint, Domino, guia bonus, and the antiphon 
 “Open to me the gates of righteousness.” 
 Then, the grave having been blessed and 
 aspersed, prayers for the departed follow, 
 and the priest pronounces a final absolution. 
 Earth is thrown crosswise on the body, and 
 the interment is completed during the sing- 
 ing of a psalm; after which the priest says, 
 “TI commend thy soul to God the Father 
 Almighty ; earth to earth, ashes to ashes, dust 
 to dust: in the Name of the Father and of 
 the Son and of the Holy Ghost.” On returning 
 to the church the clerks sing the penitential 
 Psalms or the De profundzs, and the priest 
 dismisses them with the prayer, “May the 
 soul of this person and the souls of all the 
 faithful departed rest in peace.” 
 
 The office is not wanting in beauty, and 
 many of the prayers are ancient, only one or 
 two referring to the purgatorial fire in re- 
 pulsive terms’; but it dwells with a weari- 
 some monotony on the terrors of death and 
 the uncertainty of the state of the departed. 
 Even the singing of the choir did not 
 
 ? See e.g. Maskell, Mon. Rit. i. pp. 125, 128. 
 
THE MANUAL. 169 
 
 brighten the gloom; no one who has listened 
 to the Gregorian music of a _ continental 
 funeral will have forgotten the depressing 
 effect. The friends left the grave with no 
 “sure and certain hope”; on the contrary, 
 there was the terrible possibility that not- 
 withstanding the funeral Mass and the many 
 prayers offered for the departed, he was still 
 in suffering and must continue so for many 
 a year. Moreover, the gloom of the funeral 
 rites did not end with the burial of the dead; 
 the vigils of the dead and Masses for his 
 soul were said from time to time throughout 
 the following month, specially on the third, 
 seventh, and thirtieth day. ‘‘With these 
 observances of what was called ‘the month's 
 mind, ended the funeral obsequies from 
 the earliest to the latest days of [Roman] 
 Catholic England 1.” 
 
 The whole system was inseparably con- 
 nected in the national mind with the doctrine 
 of purgatory in its coarsest and most mis- 
 chievous form, and the Reformers are scarcely 
 _to be blamed for having submitted the burial 
 offices to a more drastic revision than any 
 other group of ancient services. Indeed, the 
 moderation of their first attempt at a reform 
 
 W Rock, 1517 % 
 
I7® CHURCH SERVICES AND :‘SERVICE-BOGr 
 
 is worthy of all praise. In the Prayer Book 
 of 1549 the Commendation of departed souls 
 disappears, but prayers for the deceased are 
 retained throughout the new Order for Burial, 
 and sometimes in the very words of the 
 ancient forms. The first Prayer Book also 
 provided for “the Celebration of the Holy 
 Communion, when there is a burial of the 
 dead,” and here again old materials were 
 freely used. Nevertheless the change of 
 tone was immense. The new office breathed 
 the primitive spirit of peace and hope; with 
 prayers for the departed brother it mingled 
 thanksgivings for his happiness, and the 
 great lesson from 1 Cor. xv. restored ‘the 
 Apostolic note of triumph over death as 
 a conquered enemy. 
 
 In the second Prayer Book the work of 
 reconstruction was carried much further; the 
 special forms for use at a funeral Celebration 
 were abandoned, and every vestige of direct 
 intercession for the dead was swept away. 
 The result has been to crush out of English 
 life the mediaeval belief in a purgatorial fire, 
 but at the cost of sacrificing practices un- 
 doubtedly dear to the early Church and of 
 eliminating from English Christianity one 
 important side of the ancient doctrine of the 
 
THE MANUAL. I7I 
 
 intermediate state. It has left us, however, 
 an Order for the Burial of the Dead which, 
 notwithstanding these defects, is more con- 
 solatory, more inspiring, and, upon the whole, 
 nearer to the spirit of the primitive belief 
 than any which was known in England from 
 the days of Augustine of Canterbury to the 
 middle of the sixteenth century !. 
 
 * Canon Wordsworth reminds me that the consequences 
 of the omission of a form for Celebration at burials ‘‘ began 
 at once to be felt and as far as possible supplied. At the 
 funeral of Henry II, king of France, which was solemnized 
 in St. Paul’s, Parker, Barlow, Scory, the Lord Chamberlain, 
 and certain noblemen received the Communion (Sept. 9, 
 1559). And not long afterwards (Dec. 5, 1559), the sisters 
 of Lady Jane Grey among others received the Sacrament at 
 their brother’s funeral at Westminster, when Jewel was the 
 preacher, and Dr. May, Dean of St. Paul’s, the celebrant 
 (Strype, Avza/s, 1. cc) 9,15). - Further, inthe next year, 
 (April 6, 1560), so far as the Queen’s power could go, she 
 authorized the use of such a service at the Universities, and 
 at Winchester and Eton (Cardwell, Doc. Ann. no. 50; 
 Liturgical Services of Queen Elizabeth, p. 430 f.). And the 
 use has been allowed in cathedral and other churches, 
 possibly by Overall (Nicholls, p. 65), and in more recent times 
 certainly by Bishop Chr. Wordsworth of Lincoln (1872), 
 Bishop Mackarness of Oxford (1882); and the present 
 Bishop of Salisbury in Synod (1896) authorized his clergy to 
 apply to him for permission as occasion arose.” 
 
CHAPHE Rave 
 
 THE PROCESSIONA®, 
 
 Tue Procession occupied an important 
 place in the worship of the Church of Eng- 
 land from the earliest time to the middle of 
 the sixteenth century. Not only on special 
 occasions, such as the burial of the dead, and 
 the consecration of churches and churchyards, 
 but on the great festivals of the Christian 
 Year, and even on ordinary Sundays and 
 certain /ferzae, processions were conducted 
 with prescribed ceremonies and forms of 
 psalmody and prayer’. Every Sunday be- 
 fore Mass there was a procession in the 
 church. Starting from the choir, it usually 
 passed down the south aisle to the font, 
 returning up the nave to the rood, where the 
 English bidding prayer was said. A similar 
 order, with some variations in detail, and the 
 omission of the bidding prayer, was observed 
 
 * Processtonale ad Usum Sarum, ed. Henderson, pref. 
 p. Xi. 
 
THE PROCESSIONAL. 173 
 
 on certain holy days not Sundays. Pro- 
 cessions also frequently occurred at vespers, 
 e.g. on all Saturdays from Trinity to Advent. 
 Wednesdays and Fridays in Lent, Holy Week 
 and Easter, and the Rogation Days, were 
 all marked in this way. On Palm Sunday, 
 Ascension Day, and Corpus Christi the pro- 
 cession paraded the churchyard; on the 
 Rogation Days and St. Mark’s Day it went 
 beyond the churchyard, into the streets and 
 open country. The party consisted of boys 
 in surplices carrying holy water, men in albs 
 and amices, the officiating priest in a silk 
 cope. But the vestments varied in rich- 
 ness and colour according to the occasion 
 or season; on great feasts the whole choir 
 were vested in silk copes. On certain days 
 lighted tapers were carried, and incense was 
 swung; banners accompanied the processions 
 of Palm Sunday, Rogation Days, Ascension 
 Day, and Corpus Christi; relics were oc- 
 casionally borne along. On Ash Wednes- 
 day, Thursday in Holy Week, and the 
 Rogation Days, a sermon might be added, 
 if the priest thought good. Otherwise, with 
 the exception of the concluding collect, the 
 service was entirely musical, consisting of 
 responds, antiphons, and proses, sometimes 
 
174. CHURCH SERVICES AND SERVICE-BOOKS. 
 
 of psalms, hymns, or litanies. For each day 
 in the year to which a procession was as- 
 signed the Processional supplied an order 
 of service with full ritual directions. 
 
 Enough perhaps has been said to show 
 how great a blow was struck at the existing 
 system of popular worship when a royal 
 injunction, in 1547, abolished liturgical pro- 
 cessions of every kind. The young King, 
 acting doubtless on Cranmer’s suggestion, 
 based his prohibition on certain abuses and 
 disadvantages which had been found to attend 
 their use; he was moved by a desire “to 
 avoid all contention and strife which hereto- 
 fore hath risen among the King’s majesty’s 
 subjects in sundry places of his realms and 
 dominions by reason of fond courtesy and 
 challenging of places in procession, and also 
 that they may the more quietly hear that 
 which is said or sung to their edifying!” 
 For this cause, the injunction proceeds, “they 
 shall not from henceforth in any parish 
 church at any time use any procession about 
 the church or churchyard or other place, 
 but immediately before High Mass the priests 
 with other of the quire shall kneel in the 
 midst of the church and sing or say plainly 
 
 1 Cranmer’s Works (Parker Soc.), ii. p. 502. 
 
THE PROCESSIONAL. 175 
 
 and distinctly the Litany, which is set forth 
 in English, with the suffrages following.” 
 The English Litany then is the sole direct 
 representative in our present Prayer Book 
 of the mediaeval Processional: ‘“ The Pro- 
 cession services,’ Mr. Bradshaw writes}, 
 “correspond to our hymns or anthems sung 
 before the Litany which precedes the Com- 
 munion Service in the morning and after the 
 third Collect in the evening ;” and this is of 
 course the case in so far as the anthem or 
 hymn occupies a place in our services which 
 corresponds generally with that which was 
 anciently given to the procession. But the 
 anthem was not immediately substituted for 
 the procession; indeed, no rubrical provision 
 was made for it until the final revision of the 
 Prayer Book in 1661. On the other hand, the 
 singing of the Litanyon Sundays between Mat- 
 tins and Mass was, as we have seen, definitely 
 ordered with the view of filling up the gap left 
 bythe abolition of the Sunday procession; and 
 the Litanyitself isbasedon forms which, though 
 they are to be found also in the other Service- 
 books, belong of right to the Processional. 
 The Litany (/anza, lactania) derives its 
 name from the Greek word A:vaveia, meaning 
 
 1 Prothero, Memoir, p. 423. 
 
176 CHURCH SERVICES AND SERVICE-BOOKS; 
 
 “supplication.” The word occurs in Hel- 
 lenistic Greek in the sense of a supplication 
 offered to Gop in time of need or peril, e.g. 
 in 2 Macc. iil. 20 we read: “All stretching 
 forth their hands towards heaven, made their 
 solemn supplication” (€movodvro thy diTaveiar), 
 St. Basil speaks of the use of such litanies 
 by the clergy of Neo-Caesarea!, intimating 
 that they were of comparatively recent intro- 
 duction, later than the days of Gregory 
 Thaumaturgus, who died about 270. The 
 Eastern liturgies contain supplications some- 
 what analogous in form to those of the later 
 Western litanies, but known as E£ctenae 
 (exvevai), Synaptae (ovvanrai), or Lrenica 
 (efpnvixé), and such “ missal litanies ” are also 
 to be found in Western liturgical uses which 
 were framed more or less under Eastern 
 influences ; those, for example, of Milan and 
 of Spain, where they appear under the names 
 of preces or preces pacificae. The charac- 
 teristic feature of these devotions is a refrain, 
 usually the Ayvze eletscn, following each of 
 a series of petitions or invitations to inter- 
 cession and prayer. In Greek liturgical 
 eclenae the litany is generally of the nature 
 of a bidding prayer, in which the deacon 
 
 1 Ep. 207, § 4. 
 
THE PROCESSIONAL. 177 
 
 bids and the people respond; the Western 
 preces, on the other hand, assume the form of 
 direct supplication '. 
 
 The word ‘‘litany,” however, does not 
 appear in connexion with Missal intercessions 
 of either type. Its normal use is limited to 
 Western processional supplications ; so com- 
 plete is the identification that /e/anza and 
 processio are often convertible terms. It is 
 from the processional litany that the English 
 litany may claim to be directly descended. 
 
 Two annual processions accompanied by 
 litanies can be traced back to the fifth and 
 sixth centuries, the former at first peculiar to 
 the Gallican Churches, the latter to the 
 Ghurech.-o8,. Kone. About the-year” 470 
 Vienne was disturbed by frequent earth- 
 quakes, the last throes of the volcanic move- 
 ments in Auvergne. While the Viennese 
 were agitated by these troubles, another 
 supervened. On Easter Eve, during the 
 vigil service, a fire broke out in the palace 
 within the walls of the city; the people 
 fled panic-stricken, leaving their bishop, 
 Mamertus, alone before the altar. Mamertus, 
 as he knelt there, vowed that he would 
 organise “litanies” on the three days pre- 
 
 ) 
 
 1 Neale, Essays, pp. 73, 141 ff. 
 M 
 
178 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 ceding the coming Feast of the Ascension. 
 His vow was kept; in the words of Gregory 
 of Tours', “he proclaimed a fast, appointed 
 a form of prayer, arranged the order of the 
 processions and supplications.” The result 
 seemed to justify the means, for the earth- 
 quakes ceased. From that time Ascension- 
 tide rogations were observed annually at 
 Vienne, and other Gallican dioceses followed 
 the example. In England, probably through 
 Gallican influence, they were known before 
 the time of Bede, who died on the last of the 
 ‘“oang days,” when, as Cuthbert explains, 
 “they walked from terce onwards with the 
 relics of the saints *.” Indeed the observance 
 would seem to have been of longer standing, 
 for in 747, the Council of Clovesho, while 
 pressing upon the English Church the obser- 
 vance of the Roman litany, adds, “ Likewise, 
 after the custom of our forefathers, \et the 
 three days before the Ascension of the Lord 
 into heaven be kept by fasting till the ninth 
 hour and by the celebration of the Mass... let 
 them be marked by the sign of Christ's 
 passion and the relics of the saints being 
 carried publicly, while all the people on 
 
 1 Hist. ii. 34. 
 * Mayor and Lumby, pp. 178, 406. 
 
THE PROCESSIONAL. 179 
 
 bended knees implore God's pardon for 
 their sins *.” 
 
 At Rome, the Ascensiontide Rogations 
 were not introduced before the time of 
 Charlemagne. Meanwhile, Rome hada yearly 
 litany of her own, the origin of which is 
 usually ascribed to Gregory. The day was 
 April 25, the festival of St. Mark. In a 
 sermon preached on St. Mark’s Eve, 590, 
 when the plague was raging at Rome, 
 Gregory ? announced the arrangements which 
 had been made for a “ septiform” procession 
 on the following day. The clergy were to 
 start from St. John the Baptist’s Church, 
 the men from St. Marcellinus, the monks 
 from the Church of SS. John and Paul, the 
 virgins from the Church of SS. Cosmas and 
 Damian, the married women from St. 
 Stephen's, the widows from St. Vitalis’, the 
 poor and the children from St. Caecilia’s ; 
 and the seven processions were to meet in 
 one great gathering at the Church of St. Mary 
 Major. The selection of the day seems to 
 have been determined by local circumstances: 
 it had been marked in pagan times by the 
 festival of the Robigalia, when the gods were 
 
 ? Haddan and Stubbs, iii. p. 368. 
 3 Greg. M. £72. ii, 9. 
 M 2 
 
180 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 supplicated to keep mildew from the crops; 
 and in using the day for a_ procession 
 the Roman Church followed her customary 
 policy of grafting Christian institutions upon 
 an older stock. Whether the idea was 
 Gregorys or was merely developed and 
 matured by him, the St. Mark’s Day litany 
 became a permanent observance at Rome, 
 and with necessary changes it established 
 itself in other Churches, at Milan, in Frank- 
 land, and in England. Interesting traces of 
 the use of the St. Mark’s Day procession 
 are preserved in the St. Gallen MS. of 
 the Gelasian Sacramentary, and in Sacra- 
 mentaries of the Gregorian type, but only 
 the collects to be offered at the “stations” 
 find a place in these collections; the litanies 
 themselves are wanting. In another of his 
 letters Gregory? tells that the litany of 
 St. Mark's Day was generally known as the 
 “Greater.” The name is important, because 
 it implies that other litanies were in use at 
 Rome in Gregory's time. We have already 
 mentioned the litany which accompanied the 
 procession to the font on Easter Eve. “In- 
 cipit clerus litania[m],” the Gelasian rubric 
 
 * Wilson, pp. xlv, 340; Muratori, i. pp. 11, 80. See also 
 P. and W. 1. p. decclxxxvii f. 5 iii. p. 264. * Eo me 
 
THE PROCESSIONAL, 181 
 
 runs, “et procedit sacerdos de sacrario "—the 
 clerks begin the litany, as the priest goes 
 down from the vestry to the font. The 
 Sarum Processional provides a litany for 
 every Wednesday and Friday in Lent. A 
 litany was also used at ordinations, before 
 extreme unction and in funeral processions!. 
 Finally, one was sung in procession at times of 
 public necessity, in drought, in bad weather, 
 in plague or war. It was such an occasion 
 which called forth the first drait of the 
 present English litany. In 1543 heavy rains 
 at harvest-time ruined the crops, anda famine 
 was thought to be imminent. A procession 
 was ordered, but the order was not obeyed 
 to the satisfaction of the King; in some 
 places the Sarum litany was sung, in others 
 they used the versions of the Latin litany 
 which were found in the Primers. The 
 incident suggested the need of an authorized 
 English version of this popular devotion, and 
 the next year an Order in Council committed 
 to Cranmer the task of preparing such 
 a form®. The result was the English litany 
 of 1544; and it was this litany which with 
 a few changes was embodied in the Prayer 
 
 1 Sarum Processional, p. 166. 
 * Hook, Lzves of the Archbishops, ser. ii. vol. ii. p. 203. 
 
182 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 Book of 1549. Processions had meanwhile 
 been suppressed, but the ‘‘ General Supplica- 
 tion” written for processional use has happily 
 survived, and is still appointed to be said 
 or sung on Sundays, on the days of the 
 stationes, and at other times at the discre- 
 tion of the ordinary. 
 
 The germ of all processional litanies is the 
 Kyrve eleison. Vhe words, derived from the 
 Greek Psalter (e.g. Ps. xl. (Gdiyeaeeee 
 éXénoov), passed in their Greek form into the 
 West, and were in common use at Rome and 
 throughout Italy early in the sixth century ; 
 a Council of Vaison held in 529' directs the 
 dioceses of South Gaul to introduce into all 
 their churches “the sweet and wholesome 
 custom of frequently repeating the Ayrze 
 which is prevalent throughout the East and 
 in Italy, as well as at Rome.” Rome, how- 
 ever, in the days of Gregory *, had departed 
 from the strictness of the Eastern form, 
 varying the strain by Chreste eletson: Kyrie 
 and Chrzste were repeated alternately, or the 
 choir continued to sing the Ayvze until a nod 
 from the officiating bishop or priest warned 
 them to “change the litany,” when Chrzsée 
 
 1 Cone. Vas. 11. Gani 3. 
 2 Greg. M, Ef, vii. 64. 
 
THE PROCESSIONAL. 183 
 
 took its place’. After a time further modi- 
 fications were introduced. The threefold 
 Kyrie, or a double Ayrze with a Chreste 
 intervening, seems to have suggested a 
 formal invocation of the Holy Trinity; and, 
 further, the simple prayer for mercy was 
 expanded into a multitude of specific suppli- 
 cations. In these expansions of the original 
 form, the Greek tongue was_ necessarily 
 abandoned, and in place of e/ezson the refrains 
 ended with mzserere nobis, or auat nos, parce 
 nobis, libera nos, “hear us,’ “spare us,” 
 “deliver us,’ as the form of the petition 
 required. 
 
 A far more radical change in the form of 
 the litany arose out of the growing tendency 
 to regard the saints in the light of inter- 
 cessors with God. ‘The pious opinion of the 
 fourth century, that the saints who were 
 commemorated in the liturgy joined their 
 prayers with those of the living’, ripened 
 into a dogma which expressed itself in a new 
 system of devotion. The Sacramentaries 
 abound in prayers in which God is desired 
 to hear and answer the intercessions of His 
 saints cn behalf of the Church, and refer to 
 
 PEOTA MAY 
 t AUS. Seri. 176 
 
124 CHURCH SERVICES AND SERVICE-BO00KS: 
 
 the aid and protection afforded by particular 
 saints to the living. It was not unnatural 
 that those who entertained this belief should 
 proceed to invite the help of the saints by 
 direct invocation. The litanies, as a popular 
 and flexible form of devotion, readily lent 
 themselves to this practice perhaps from the 
 time of Gregory. As early as the eighth and 
 ninth centuries this new element in the litany 
 threatened to overshadow the oid; the Ayrze 
 had almost given way to the ora pro nodts. 
 Walafrid Strabo finds it necessary to explain 
 that “the litany is not limited to the recita- 
 tion of names, through which the saints are 
 invited to the aid of human frailty’,”’ and 
 that the recitation was in fact of compara- 
 tively recent introduction. Muratori? prints 
 a litany of the ninth century, of Frankish 
 origin, in which a hundred names of saints 
 are recited; another published by Martene 
 contains 225°. It became usual to arrange the 
 names into groups such as angels, apostles, 
 martyrs, confessors, virgins, and the litany 
 was known as ¢v7ua, guiua, septena, according 
 as the number of saints under each head was 
 three, five, or seven. In some litanies it 
 
 1 De Rebus Eccl. 28. ® Liturg. Rom. VeGaa gee 
 SP xo20: 
 
THE PROCESSIONAL. 185 
 
 rose much higher; the Saxon Lenten litany 
 commemorated twelve saints in each group ; 
 in the litany prescribed in the Pontifical of 
 Egbert for the dedication of a church, each 
 class contains from twenty to six-and-twenty 
 names. Nor were the invocations restricted 
 to Biblical saints and the greater saints of 
 the Catholic Church; local hagiology con- 
 tributed its store, and the honoured names 
 of recently departed bishops found a place. 
 Thus the Litany of Egbert invokes the inter- 
 cession of St. Cuthbert, who died in 687, and 
 of St. Guthlac of Crowland, whose death took 
 place in 714, during Egbert’s lifetime. 
 
 We proceed to examine the structure of a 
 Sarum processional litany; and as one of the 
 most perfect of its kind we will take the 
 litany sung on Rogation Days as the proces- 
 sion went forth into the fields. It begins with 
 Kyrve elerson, Christe elerson, Chi rste audi nos. 
 Then follows the invocation of the Holy 
 Trinity : Pater de caelis Deus, Fils redemptor 
 mundt Deus, Spiretus Sancte Deus, Sancta 
 Trinitas unus Deus, each clause followed by 
 nuserereé nobis. Created intercessors are then 
 invoked : (1) the Blessed Virgin; (2) Angels 
 and Archangels, Michael, Gabriel and 
 Raphael; (3) -St..-John~ Baptist. (4). the 
 
186 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 Apostles and Evangelists; (5) Martyrs; (6) 
 Confessors ; (7) Virgins (twelve of each of 
 these classes are enumerated). The “names” 
 end with the general invocation, Omzes sanctz, 
 orate. Then the litany returns to the lan- 
 guage of direct prayer: propitius esto, parce 
 nos, Domine. A series of “deprecations” and 
 “obsecrations” follows, to each of which the 
 response is Lzdera| nos, Domine]; then another 
 series of “supplications,” each ending Ze roga- 
 mus. Then follow Agnus De thrice repeated, 
 Kyrie elcison, the Lord's Prayer, suffrages, 
 and collects. The same order is observed 
 in the Lenten litany to be found at the end 
 of the Psalter of the Breviary, except that 
 on the week-days of Lent each day had its 
 own list of saints. The Easter Eve litanies 
 used before the benediction of the font 
 are respectively “septiform” and “ quinque- 
 partite,” 1.e. the saints are arranged in groups 
 of seven in the one and of five in the other, 
 and with the exception of a Ayrze at the be- 
 ginning of each group, these litanies consist 
 exclusively of such invocations. 
 
 In his original draft of the English Litany 
 Cranmer admitted the principle of the in- 
 vocation of saints, although he reduced the 
 invocations to a minimum, Only three such 
 
THE PROCESSIONAL. 187 
 
 clauses were admitted, the first addressed to 
 esSaint. Mary,, Mother of “God; the second 
 to “all Holy Angels and Archangels,” the 
 third to “ Patriarchs, Prophets, Apostles, 
 Martyrs, Confessors, Virgins, and all the 
 blessed company of heaven.” The medi- 
 aeval litanies had always carefully pre- 
 served the distinction between prayers 
 addressed to a Person of the Holy Trinity, 
 and requests for intercession addressed to the 
 angels and saints; in the latter, ora pro 
 nobts had never been exceeded. Such invoca- 
 tions did not amount to worship even of a 
 lower sort; but they assumed a relation 
 between the visible and invisible sections of 
 the Church for which there was no definite 
 authority, and they had certainly tended to 
 throw into obscurity the supplications offered 
 to God. It was probably for these reasons 
 that even the three invocations of created 
 intercessors which appeared in 1544 were 
 removed from the litany before its admission 
 into the English Prayer Book of 1549. With 
 this exception the new English Litany follows 
 the structure of the mediaeval litanies!. 
 
 1 The liturgy of 1544 may be seen in an appendix to 
 Private Prayers put forth during the Reign of Elizabeth 
 (Parker Society), p. 570 f. 
 
188 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 There is the invocation of the Holy Trinity, 
 followed by “ Spare us, good Lord ;” depreca- 
 tions, obsecrations, supplications, succeed in 
 due course; then the Agnus Dez, the Kyrze, 
 Pater, suffrages, and collects: “iis emtte 
 substance it is to a gteat €xtenpuiweueamie, 
 but compression has sometimes been used, 
 and at other times new matter introduced, 
 while space and time have been saved by 
 grouping together several deprecations under 
 one response. A literal rendering of a por- 
 tion of the Sarum Litany will enable the 
 English reader to judge for himself of the 
 skill manifested in Cranmer’s reconstruction. 
 After the invocations the Sarum Litany 
 proceeds: 
 
 ‘From all evil, 
 Irom the crafts of the devil, 
 From everlasting damnation, 
 From the imminent peril of our sins, 
 From the assaults of evil spirits, 
 From the spirit of fornication, 
 From the desire of vainglory, 
 From all uncléanness of mind and body, 
 From anger, hatred, and ill-will, 
 From unclean thoughts, 
 From blindness of heart, 
 From lightning and tempest, 
 From sudden and unlooked-for death,” 
 
 each of these clauses being followed by the 
 
THE PROCESSIONAL, 189 
 
 words “ Deliver us, Lord,’ repeated by the 
 choir. Passing to the supplications we find 
 in the Sarum Litany the following: 
 
 “We sinners beseech Thee, hear us. 
 
 That Thou wouldest give us peace, we beseech Thee. 
 
 That Thou wouldest deign to govern and defend Thy 
 holy Catholic Church, we beseech Thee ;” 
 
 anaieso forth, In this part of the litany 
 Cranmer has allowed himself greater liberty ; 
 the supplications have been increased in 
 number and many of them are entirely new, 
 suggested in several instances, there seems 
 copes no. doubt, by the Latin Litany’ of 
 Hermann, the reforming Archbishop of 
 Cologne, and by an English Litany published 
 in Marshall’s Primer nine years before the 
 appearance of Cranmer’s work. In a few 
 instances we may regret the loss of supplica- 
 tions which Cranmer has omitted, e. g.— 
 
 “That Thou wouldest deign to keep all Christian people 
 redeemed by Thy precious Blood .. . that Thou wouldest 
 bestow eternal blessings on our benefactors... that Thou 
 wouldest enable us to offer Thee reasonable service... that 
 Thou wouldest raise our minds to heavenly desires. . . that 
 Thou wouldest grant to all the faithful departed eternal rest.” 
 
 But on the whole the new series is richer and 
 fuller than the old, and a monument of the 
 great Archbishop's powers as a translator 
 
190 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 and reviser of ancient liturgical forms. In 
 the suffrages and collects which follow the 
 Lord’s Prayer the Archbishop has deserted 
 his original in favour of other ancient models 
 which he deemed more profitable. The 
 collect, ‘““O God, merciful Father,’ is from 
 the “ Mass for sorrow of heart” ; the antiphon 
 and Psalm with the Glorza which strike like a 
 burst of sunshine across the saddest part of 
 the office, anciently preceded the Rogation- 
 tide litany; the freces which follow the Psalm 
 belonged to the Litany of St. Mark’s Day and 
 are already to be found in Egbert’s Pontifical. 
 
 At the end of the English Litany is a prayer 
 which deserves special attention, because it 
 has been deliberately adopted from an Eastern 
 source. The “ Prayer of Chrysostome,’ as 
 Cranmer called it, was doubtless believed by 
 the Archbishop to be the work of that great 
 bishop of the fourth century. He found it 
 in the Liturgy attributed to St. Chrysostom, 
 which had already been translated into Latin 
 by Erasmus, but was apparently known to 
 Cranmer in the original’. In the Liturgy of 
 St. Chrysostom this prayer is attached to “the 
 third antiphon,’ which corresponds to the 
 Western zztrozt. It is found in the same 
 
 1 Burbidge, Liturgies and Offices of the Church, p. 41 ff. 
 
 ~ 
 
THE PROCESSIONAL. 191 
 
 position in the Liturgy of St. Basil!, so 
 that it might with equal or greater justice 
 have been called “A Prayer of St. Basil.” 
 But the peculiar interest of the prayer as a 
 part of the English Litany lies in the witness 
 it bears to the learning and catholicity of 
 the English Reformers. In Cranmer for the 
 first time the English Church found a chief 
 who had at once the ability and the courage 
 to carry out the direction attributed to her 
 founder, and to press into her service what- 
 ever was good in the worship of any Church 
 in Christendom. 
 
 1 See Notes, p. 223. 
 
CHAPTER War 
 
 THE PONTIFICAL. 
 
 THE fontifices of pagan Rome were a 
 college of priests charged with the general 
 supervision of public and private worship. 
 Over them was a chief pontiff, usually a 
 public man, eminent for his services to the 
 State. His name of office lent itself readily 
 to the use of the Church. Tertullian, in an 
 ironical mood, describes the Bishop of Rome 
 as ‘ pontifex maximus, id est, episcopus ept- 
 scoporum.” Ata later time fontifex became 
 the ordinary designation of a bishop, while 
 the Roman bishop, when his pretensions were 
 generally admitted in the West, acquired the 
 style of Pontefex pontificum. 
 
 Thus the Pontifical (poxlzjicale, liber ponte- 
 jicalis) is the bishop’s book, i.e. the volume 
 which supplies the bishop with the offices 
 which belong to the episcopal ministrations. 
 In the Middle Ages these duties were very 
 onerous. The mediaeval bishop was not 
 
THE -PONTIFICAL, 193 
 
 og 
 
 only required to confirm, ordain, and con- 
 secrate churches and churchyards; all persons 
 or things specially dedicated to the service of 
 Gop received his blessing. His intervention 
 was equally needed at the benediction of an 
 abbat or abbess, the coronation of a king or 
 queen, the dedication of an altar, the hallow- 
 ing of a cross, an image, a vestment, or a book. 
 At the beginning and end of Lent the bishop 
 was particularly busy: on Ash Wednesday 
 he blessed and distributed the ashes, on the 
 Thursday before Easter he set apart the oils 
 for use during the ensuing year; it belonged 
 to him also to expel the penitents and to 
 reconcile them after their period of penance. 
 It would be easy to add to this list of epis- 
 copal duties, but enough has been said to 
 show that the mediaeval bishop needed a 
 separate book of offices peculiar to his order. 
 
 In the Roman Church of the seventh and 
 eighth centuries the forms of prayer connected 
 with the bishop's functions were given in the 
 Sacramentaries, while the Oradzues supplied 
 the ritual directions. The English Church, 
 however, had already in the eighth century 
 begun to collect offices and rubrics into a 
 single volume. The Pontifical of Egbert, 
 Archbishop of York (732-766), now preserved 
 
 N 
 
194 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 at Paris in a MS. of the tenth jeemtamye 
 is the earliest specimen; the same library 
 contains a MS. Pontifical of Dunstan, Arch- 
 bishop of Canterbury (957-988). The Bene- 
 dictional 2 of Robert of Rouen, and a Ponti- 
 fical which formerly belonged to the Abbey of 
 Jumieges, are books of the same character but 
 of French origin. 
 
 Mr. Maskell remarks ® that “the Pontifical 
 of any Church is among the scarcest of its 
 books existing.” He mentions one such MS. 
 at Bangor, three or four in the British 
 Museum, two in the Cambridge University 
 Library (one of them a complete copy of the 
 Sarum Pontifical), and one at Exeter. Since 
 1596 the printed Roman Pontifical has super- 
 seded all local collections of the kind within 
 the obedience of the Papal see. The Church 
 of England has now no authorized book of 
 offices for the use of her bishops *. When the 
 English Prayer Book first appeared it con- 
 tained no office requiring episcopal interven- 
 tion except that of Confirmation, which took 
 its place, as in the Manual, among parochial 
 
 1 The MS. has been printed by the Surtees Society 
 (vol. xxvil). 
 
 2 See Maskell, Mom. Rit. i. p. cxxvii. 9 1b. PAGxIV: 
 
 * See Notes, p. 223 f. 
 
THE PONTIFICAL. 195 
 
 offices for occasional use. The English Ordi- 
 nation services were subsequently bound up 
 with the book, and from 1552 were per- 
 manently attached to it, although it was not 
 till the final revision of 1661-2 that they 
 received recognition on the title-page. Other 
 offices used by our bishops on certain occa- 
 sions, such as the Coronation service, and 
 the orders for the Dedication of Churches 
 and the Consecration of Churchyards and 
 Cemeteries !, have never gained a foothold in 
 the Book of Common Prayer. 
 
 Thus in our present Prayer Book the 
 Sarum Pontifical is represented only by the 
 Order. of “Contirmation,” and: the “Forma 
 and Manner of Making, Ordaining, and Con- 
 secrating of Bishops, Priests, and Deacons.” 
 The former has been considered in connexion 
 with the Manual; the latter remains to be 
 dealt with here. 
 
 In commissioning His Apostles, our Lord 
 used the sign of insufflation, with the words, 
 “ Receive ye the Holy Ghost.” It is remark- 
 able that while the Church used insufflation 
 at baptism, she has always shrunk from 
 following the example of Christ in the act of 
 ordination ; even the words which accom- 
 
 1 On these offices, see Maskell, 170m. Rit. iii., p. iii f. 
 N 2 . 
 
196 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 panied the sign were not adopted before the 
 twelfth century, and then only in the West. 
 The Apostles themselves in sending others 
 to any formal ministry used and required only 
 imposition of hands and prayer’. This simple 
 rite became the essential feature of ecclesi- 
 astical ordinations, giving to the ceremony 
 its commonGreek name (xetpoderely, xetpoecia), 
 The Latin ovdinare, whence our “ordination,” 
 signified merely to “admit into an order;” 
 other terms used by the ancient Church 
 point to the election of the clergy by the 
 body of the faithful, or to their ministrations 
 as the representatives of the Christian priest- 
 hood. But whatever the designation of the 
 rite, it consisted both in East and West, with 
 the rarest exceptions, in the laying on of 
 hands accompanied by prayer. Other cere- 
 monies grew up around this central act, but 
 the imposition of hands, which in the course 
 of time almost disappeared from the rite of 
 Confirmation, has maintained its place in 
 ordination throughout the Catholic Church’. 
 
 The earliest forms of ordination now 
 extant are to be found in the eighth book of 
 the Afostolical Constitutions. ‘hey prescribe 
 
 1 Acts vi. 6; 1 Tim. iv. 14, v. 22; 2 Times: 
 2 See Gore, Church and the Ministry, note G., p. 383 ff. 
 
THE PONTIFICAL. 197 
 
 that the deacon is to be ordained by the 
 bishop laying hands upon him with prayer’, 
 and the priest in like manner, but with another 
 form of words appropriate to his more solemn 
 charge, Directions are also given for the 
 ordination of a deaconess, a subdeacon, and 
 a reader*; in each case the office consists 
 merely of the imposition of hands and a 
 benediction. For the bishop there is a more 
 elaborate ceremonial*. He is to be elected 
 by the whole body, and, after election, sub- 
 mitted finally to the approval of the Church 
 assembled for the worship of the Lord’s day. 
 If all agree to pronounce him “worthy,” the 
 consecration proceeds. “One of the chief 
 bishops,” standing near the altar with two 
 other bishops, offers the Prayer of Consecra- 
 tion, the rest of the bishops and presbyters 
 praying silently meanwhile, and the deacons 
 holding the Book of the Holy Gospels open 
 over the: head of the elect. “Fo the: prayer 
 of the consecrator the clergy and people 
 answer “Amen,” and the Eucharist is then 
 placed in the hands of the new bishop. The 
 next morning he takes his seat with the other 
 bishops (€vOporigéo0w els tov atirt@ diadépovta 
 
 PVA E71. 4" Vilis 16: 
 Vili. 19 f. + Vidi. 3 fe 
 
198 CHURCH SERVICES AND SERVICE-BOOKS; 
 
 TOmoV Tapa ToY NoLTTeV éemiokomov), receives from 
 them all the holy kiss, preaches to his flock, 
 and finally celebrates the holy mysteries. 
 
 It will be observed that in this earliest 
 detailed account of a consecration no men- 
 tion is made of any imposition of hands; in 
 place of it the Béok of the Gospels is held 
 over the head of the elect while the con- 
 secrator prays. This strange omission occurs 
 also in the forms for the consecration of the 
 Bishops of Alexandria and Rome. At first 
 sight it seems to be fatal to the hypothesis 
 that the imposition of hands is essential to 
 a valid ordination, and Dr. Hatch did not 
 hesitate to draw that inference?. Another 
 interpretation has been quite recently put 
 upon the facts by Mr. Lacey, which deserves 
 serious consideration”. “The omission appears 
 to be limited to theconsecration of two or three 
 of the greatest bishops of ancient Christen- 
 don. ‘The Bishops of Rome and Alexandria 
 occupied a position of eminence which seemed 
 to entitle them to special privileges in the 
 manner of their admission to office. A bishop 
 elect of one of these great sees was unwilling 
 to receive benediction from those who would 
 
 1 Hatch, Organization, p. 133 f. 
 * Lacey, L’Linposition des Mains, p. 17 f. 
 
THE. BONDEFICAL. I¢9g 
 
 =) 
 
 be his inferiors. But the Book of the Gospels 
 represented the person of Christ; when it 
 was opened over his head it was as if Christ’s 
 own hands were laid upon him, and Christ 
 Himself were acting as consecrator. Other 
 Western sees followed the example so far as 
 they dared; they added the imposition of the 
 open Gospels, without abandoning the im- 
 position of episcopal hands. An early instance 
 of this may be seen in the Sta/uta antigua 
 ecclestae, which are believed to represent the 
 practice of the province of Arles in the sixth 
 century. According to these Gallican canons, 
 when a bishop is to be consecrated, each of 
 the consecrating bishops touches the head of 
 the elect, one of them pronouncing the bene- 
 diction, while two other bishops hold the 
 Book of the Gospels over his head and neck. 
 
 Apart from this special feature which 
 characterized the consecration of the Pope, 
 in what form did the ancient Church of Rome 
 impart orders to her clergy? 
 
 A letter written in the year 251 by Corne- 
 lius, Bishop of Rome, to Fabius, Bishop of 
 Antioch, and preserved in the Church History 
 of Eusebius ?, contains a list of the clergy of 
 various orders then connected with the Roman 
 
 1 Duchesne, Ovigznes, p. 337. 2 V1. A3. 
 
200 CHURCH SERVICES AND. SERVICE-BOOKS. 
 
 Church. Under the Bishop of Rome there 
 were in the middle of the third century forty- 
 six presbyters, seven deacons, seven sub- 
 deacons, forty-two acolytes, and fifty-two 
 exorcists, readers, and door-keepers. For the 
 admission of new members into these eight 
 orders certain forms of ordination must already 
 have existed. What they were may perhaps 
 be gathered from the Canons of Hippolytus, 
 which describe at length the ordering of 
 bishops, priests, and deacons. The bishop 
 is to be chosen by the whole Church, and at 
 the time of his ordination a consecrator, 
 selected from the bishops and priests, is to 
 lay his hand on the head of the elect and 
 offer a prescribed form of prayer; after this 
 he receives the kiss of peace from all who 
 are present, and the Eucharist is celebrated. 
 The priest is similarly ordained, but he is not, 
 like the bishop, enthroned. For the deacon 
 another form of benediction is_ provided, 
 appropriate to his inferior rank. As for the 
 reader, he receives from the bishop the book 
 of the Gospels, but no imposition of hands. 
 Weare on surer ground when we reach the 
 Roman Sacramentaries and Ordznes of the 
 seventh and eighth centuries. It was now 
 the custom at Rome to limit the conferring of 
 
THE PONTIFICAL. 201 
 
 Orders to the four annual fasts of the Church 
 year. The “fasts of the four seasons” had 
 been observed in the Roman Church from 
 the; days of Leo:l, and not afew of -the 
 sermons of that great Pope were preached on 
 these occasions. These fasts, which corre- 
 spond roughly with our Ember weeks, were 
 held in the first, fourth, seventh, and tenth 
 months’, i.e. in March, June, September, and 
 Wecember. In the time of Gelasius * they 
 were already regarded as the canonical seasons 
 of ordination. On the Thursday and Friday 
 of these weeks the Pope or his deputy 
 announced the names of the subdeacons or 
 deacons belonging to any of the parishes of 
 Rome who had been elected into the diaco- 
 nate or the priesthood, and charged those 
 who were present, if they had aught against 
 any of the candidates, to come forward and 
 state the objection. If no objection was 
 alleged, the ordination followed on Saturday, 
 at the Mass of the Vigil. After the Introit 
 of the Mass the Pope rose and invited the 
 prayers of the congregation for the candidates. 
 The Litany was then sung by the schola 
 cantorum, all kneeling. Then the Pope rose 
 again, laid his hands on the head of each 
 1 Ord. Rom. i. 33. = Ep. 9: 
 
202 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 candidate for the diaconate, and pronounced 
 a prayer of consecration. After thismrne 
 candidates for the priesthood advanced and 
 were similarly ordained. The consecration of 
 bishops was conducted with the same ritual, 
 excepting that the election was verified, and 
 the elect underwent an examination by the 
 Pope before hands were laid upon him. The 
 ordination of a bishop took place always on 
 a Sunday. 
 
 So simple, according to M. Duchesne !, were 
 the Roman rites of ordination. Various 
 traces of a more elaborate ritual which appear 
 in the Gelasian Sacramentary? are ascribed 
 by the same eminent authority to Gallican 
 influence. In the Gallican ordination of 
 priests as represented in the J/¢ssale Fran- 
 corum, besides the appearance of such Eastern 
 customs as the shout of approval, ‘ Dignus 
 est, with which the faithful respond to the 
 bishop’s inquiry, and the observance of the 
 ritual prescribed in the Statuta antigua, we 
 find for the first time the consecration of the 
 hands of the new priest or bishop by the use 
 of unction and a special prayer. 
 
 The Pontifical of Egbert introduces us to 
 the ordination services of the English Church 
 
  Origines, p. 339 f. 2 Wilson, p. xxvii. 
 
THE PONTIFICAL. 203 
 
 in the eighth century. Both the liturgical 
 forms and the ceremonial are now much fuller. 
 Three forms of prayer are used, known as 
 the consecratio, the consummatio, and the dene- 
 dictto; the hands are anointed as in the Galli- 
 can ritual, unction is applied to the head 
 of the priest and. bishop; and im the case 
 of each order the zzszgnza of office are com- 
 mitted to the newly ordained: the deacon 
 is vested with the stole thrown over his left 
 shoulder; the priest has the stole placed 
 round his neck and over both shoulders, and 
 is invested with the chasuble; the bishop 
 receives the pastoral staff and ring, and is 
 seated in the episcopal chair. At the im- 
 position of hands the early Gallican rules 
 are observed, the deacon receiving it from 
 the bishop alone, the priest from the bishop 
 and the priests present, the bishop from the 
 bishops present, while the open Gospels are 
 held over his neck. 
 
 We may now turn to the forms in the 
 Sarum Pontifical. On the Saturday in Ember 
 week, after the Collect of Mass, all the 
 candidates are presented by the archdeacon; 
 and the bishop, having received from him 
 assurances as to their fitness, appeals to the 
 people to come forward if there is aught 
 
204 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 against any of them. If no objection is 
 alleged, the ordination proceeds. First, the 
 candidates for the minor orders are succes- 
 sively ordained—door-keepers, readers, exor- 
 cists, acolytes, and subdeacons. The Epistle 
 follows the ordering of the subdeacons, and 
 when it has been read, the candidates for the 
 diaconate and priesthood advance and the 
 Litany is sung; > in the “course @oneereeue 
 bishop rises, takes his pastoral staff, and, 
 facing the candidates, offers three special 
 supplications on their behalf. After the 
 Litany the priests elect retire, the deacons 
 elect remaining before the bishop. The 
 prayers that follow are substantially those of 
 F-gbert’s Pontifical, but important changes 
 have passed over the rite since early Anglo- 
 Saxon days. The bishop lays his hand on 
 each deacon, saying, ‘“ Receive the Holy 
 Ghost.” The deacon is vested with the 
 dalmatic; the Book of the Gospels is de- 
 livered to him with the words, “ Receive 
 power to read the Gospels in the Church of 
 God, both for the living and the dead.” 
 Then the deacon who is the last to be 
 ordained reads the Gospel, the deacons 
 retire, and the candidates for the priesthood 
 advance, The priest receives the stole and 
 
bofhatque pwdduchfampneghgeratfpo- 
 pul offerunt..« ad ceera benedicenda q 
 ad ufuf popul: neceffaria feos pra 5 
 ty quecng; benedierine benedicancut.” 
 & quuecang; facranerine facrenc.S aluam 
 mind unt etds D.C onttaano 
 manut facerlouf de oleo ¢chrfinaw. 
 onfecrare ¢ (éficare diqnent gs dite 
 manuf ttafpritam uncdioneme 
 ntam benedichonem cw quecuno; conte ~ 
 cratrerin confratne.¢ quecumng; dened ~ 
 xen benedicanoy¢ fandrficenarr m no 
 mmnedmPapin| )ands parnam 
 crm oblanf. & calicem crm tno den” 
 fmgulrt dicent ad eof lenta —voce- 
 PReapre porettate offerre facrrhicttt deo. 
 miffamos celebrare tam p unt qm &p 
 
 defuntht m noted. jd confiimandi 
 w nobrf fis coOmunrt: offic. 
 
 
 
 
 
 oLATLO UB bt qutm adwmoem & 
 e nte fall diquat pror.bene~ 
 dichone dunnimunenf mdulgenmam 
 
 ORDERING OF PRIESTS. 
 
 WINCHESTER PONTIFICGAL (CAMB. UNiy. Lis. Ee. IL. 3), (To face p. 204 
 

 
THE PONTIFICAL. 205 
 
 chasuble, as in Egbert’s rite. The Venz 
 Creator is sung, all kneeling, the bishop 
 beginning. After the consecration of the 
 hands, the paten with oblates and the chalice 
 containing wine are put into them with the 
 words, “ Receive power to offer sacrifice to 
 God, and to celebrate Mass both for the 
 living and the dead.” The Mass then pro- 
 ceeds, the bishop celebrating. Just before 
 the fostcommunzo, the bishop again lays his 
 hand on each of the new priests, saying, 
 “Receive the Holy Ghost; whose sins thou 
 dost forgive, they are forgiven, and whose 
 sins thou dost retain, they are retained.” 
 
 The consecration of a bishop elect, which 
 in obedience to the Roman rule could take 
 place only on a Sunday, is a rite of much 
 complexity. Before Mass begins, the elect 
 is examined at great length upon his readi- 
 ness to perform the duties of the episcopal 
 office, and upon his faith. After the Gradual 
 he appears fully vested, with the exception of 
 the mitre, the staff, and the ring, and is pre- 
 sented by two bishops to the archbishop of 
 the province. The Litany is said with special 
 supplications, after which, while two bishops 
 hold the Book of the Gospels over the neck 
 of the elect, ail the other bishops touching 
 
206 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 his head, the consecrator begins Venz Creator. 
 The head and hands of the elect are then 
 consecrated with chrism and oil. Finally, 
 the staff, ring, and mitre are blessed and pre- 
 sented to him, and the Book of the Gospels 
 is delivered, suitable words accompanying 
 the delivery of each of these zzszguza. 
 
 This is but an outline of the Roman, Galli- 
 can, Anglo-Saxon, and Sarum rites; but it is 
 sufficient to show how gradually the apostolic 
 laying on of hands gathered round it in the 
 course of centuries the complicated ceremonial 
 of mediaeval times. Much of the later ritual 
 in both the Roman and the Sarum books was 
 borrowed from Gaul; other features arose 
 naturally out of the growing love of symbol- 
 ism. Beside this accumulation of ceremonies, 
 important changes were made between the 
 eighth century and the thirteenth in the 
 verbal forms of ordination; the Vexz Creator, 
 the Accepe Spiritum Sancium, the formulas 
 for the delivery of the zzstrumenta, were 
 quite unknown to the Sacramentaries and 
 even to the earlier of the Pontificals. No 
 valid objection can be taken to these forms 
 or ceremonies on the ground of late introduc- 
 tion, for it is admitted that the Church has 
 power to ordain rites and ceremonies in 
 
THE PONTIFICAL. 207 
 
 addition to those of apostolic or primitive 
 authority, provided that the additions are not 
 inconsistent with the original rite. On the 
 other hand, such accretions cannot fairly be 
 held to be of the essence of the rite; or, in 
 technical language, the “‘ matter” and “form” 
 of Holy Orders are not to be sought in them, 
 still less to be restricted to them. 
 
 In the English Ordination Service annexed 
 to the First Prayer Book, and with some 
 important changes incorporated in our present 
 book, there is certainly nothing like a whole- 
 sale rejection of mediaeval additions. Not 
 only does our Ordinal follow ancient prece- 
 dent in connecting the bestowal of Holy 
 Orders with the celebration of the Holy 
 Communion, and in its strict adherence to the 
 old rule, long adopted throughout the West, 
 - which requires the presbyterate to join with 
 the bishop in the laying on of hands upon 
 a priest, and three bishops at least to take 
 part in the consecration of a bishop; not 
 only does the Anglican Church follow the 
 example of the ancient Roman Church in 
 limiting the ordination of deacons and priests 
 to the four annual seasons of fasting and 
 prayer, and the consecration of a bishop to 
 Sundays or holy days; not only do the 
 
208 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 prayers of the Ordination Service rest ulti- 
 mately on the ancient forms; but we have 
 retained such late additions as the Venz 
 Creator and the Accife Spiritum Sanctum, 
 and the delivery of a book as the sign of 
 office. On the other hand,we have abandoned, 
 as in Baptism and Confirmation, the use of 
 unction; weno longer practise the formal 
 vesting of the ordinands, or the use of the 
 words which assigned to the priest the power 
 of offering sacrifice ; and since 1552 we have 
 ceased to deliver the chalice to the priest or 
 the pastoral staff to the bishop. 
 
 Whatever may be thought of the expe- 
 diency of these omissions, there is no reason 
 for suspecting that they affect the validity 
 of Orders conferred after the English rite?. 
 Ceremonies which were unknown to the 
 Church of the first three centuries and are still 
 unknown to the Eastern Church cannot be 
 essential to the act of ordination. As to the 
 forms, no particular words have come down 
 to us invested with apostolical or Catholic 
 authority; it is sufficient that prayer should 
 accompany or precede the imposition of hands. 
 
 1 On this question the reader may consult with advantage 
 Bp. J. Wordsworth, De Validitate Ordinum Anglicanorum, 
 p. 18 ff.; or E. Denny and T. A. Lacey, Ve Hierarchia Angli- 
 cana Dissertatio Apologetica cc. 3, 5. 
 
TPHE-PONDPIFICAL. 209 
 
 No early forms of ordination include a delivery 
 of the zzstrumenta, or the words “ Receive 
 the power of offering sacrifice.” The English 
 priest receives the Holy Ghost “ for the office 
 and work of a priest in the Church of God,” 
 and the words include all the functions which 
 belong to his order, whatever they may be. 
 On the other hand, it is not maintained that 
 the words which we use at the ordering of 
 priests are indispensable. We have omitted 
 the Accipe Spiritum Sanctum in the making 
 of deacons’; if we retain it in the conferring 
 of the higher order, it is because these words 
 of Christ seemed to our Reformers the most 
 appropriate which could be used at that 
 solemn moment, and the most suggestive of 
 the source from which the priest may look for 
 strength. No words could so well impress 
 upon him the profound truth that “ whether 
 we preach, pray, baptize, communicate, con- 
 demn, give absolution, or whatsoever, as 
 disposers of Gops mysteries, our words, 
 judgements, acts, and deeds are not ours, but 
 
 the Holy Ghost’s 2.” 
 
 * Comp. Churton, Ox the Exglish Ordinal, p. 19. 
 = Hlogkers se. 2. v.77, § 8 
 

 
NOE’ S: 
 
 PAGE 9. 
 
 Bede, H. E. i. 27. Interrogatio Augustint. Cum una 
 sit fides, sunt ecclesiarum diversae consuetudines, et altera 
 consuetudo missarum in sancta Romana ecclesia, atque 
 altera in Galliarum tenetur. Aespondit Gregorius papa. 
 Novit fraternitas tua Romanae ecclesiae consuetudinem, in 
 qua se meminit nutritam. Sed mihi placet, sive in Romana, 
 sive in Galliarum, 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, quae pia, quae religiosa, quae recta sunt elige, et 
 haec quasi in fasciculum collecta, apud Anglorum mentes in 
 consuetudinem depone. 
 
 PAGE 19. 
 
 Besides the Canonical Hours the mediaeval Church 
 observed Hours in honour of the Blessed Virgin Mary, known 
 as the “‘little office.” Originally a monastic devotion, these 
 Hours were by a canon of the Council of Clermont in 1098 
 made obligatory on the secular clergy, and eventually became 
 popular with the laity. The richly illuminated Horae, so 
 conspicuous in all collections of mediaeval MSS., are of this 
 type. Other devotional mattér gathered round the Hours of 
 the Virgin, just as in the case of the Breviary, and the Horae 
 B. V. Mariae secundum usum Sarum had its kalendar, its 
 
 o2 
 
212 CHURCH SERVICES AND SERVICE-BOOKS., 
 
 penitential and gradual psalms, its litany, and especially the 
 Vigils of the Dead, the 7zge and Placebo, and the ‘Com- 
 mendation.’ In this fuller form the Horae became the prayer- 
 book of the educated laity, and the wealthy procured copies 
 for their own use, written oftentimes in a minute hand, and 
 adorned with exquisite vignettes and marginal decorations. 
 The Horae formed the basis of an English book which to 
 some extent prepared the laity for the rendering of the services 
 into the mother tongue. The English ‘ Hours’ were known 
 as the Prymer, or Primer, and several MSS. of this kind have 
 survived from the fourteenth and fifteenth centuries. Speci- 
 mens may be seen in Mr. Maskell’s Alonumenta Ritualta, 
 vol. 11. ( =i. ed. 1882); the Early English Text Society has 
 recently published the text of a Prymer c. 1420-30 A.D. pre- 
 served in the Cambridge University Library (London, 1895). 
 
 PAGE 34. 
 
 Basil, Eff. 11. 207. Ta viv kexpatykdra €0y macats tais Tov Oeot 
 exkAnotas ouvedda eore Kat ouppeva. €k VUKTOS yap dpb picer 
 rap’ hpiv 6 Aads emi Tov oikov THs Tpouevxys Kal ev TOV Ka 
 Griver Kai TVVOX Sakpveov _e$opohoyovpevot TO Geo, redevTaiop 
 é€avagravres TaY Tpocevxoy eis TY parpodiar kabioravrat. 
 Kal vuy pev OLX Stave pu Oevres dvrwpddhovow ahAj rors" . +. €melTa 
 md (emirpewparres evi KaTapxely TOU pehous, of otrrot UmNxoror 
 kal oUTw@s €v TH motkihia Ts Warpodias thy viKta SueveykdvTes, 
 petaku Tpooeuxopevot, npeépas 76 drohaprovans, TavTes KOLWT 
 @s €& EVvos oTdparos kal puas kapoias tov ths e&opodoynoews 
 
 Wakpov avahépovat T@ Kupiy. 
 
 PAGE 35. 
 
 Silviae Peregr., ed. 2, 1888, p. 45. Singulis diebus ante 
 pullorum cantum aperiuntur omnia hostia Anastasis, et 
 descendent omnes monazontes et parthenae, ut hic dicunt, et 
 non solum hii, sed et laici praeterea, viri aut mulieres, qui 
 tamen volunt maturius vigilare; et ex ea hora usque in lucem 
 dicuntur ymni et psalmi responduntur, similiter et anti- 
 phonae; et cata singulos ymnos fit oratio. Nam presbyteri 
 bini vel ternl, similiter et diacones, singulis diebus vices 
 
: NOTES. 213 
 
 habent simul cum monazontes, qui cata singulos ymnos vel 
 antiphonas orationes dicunt. Jam autem ubi ceperit 
 lucescere, tunc incipiunt matutinos hymnos dicere; ecce et 
 supervenit episcopus cum clero, et statim ingreditur intro 
 spelunca et de intro cancellos primum dicet orationem pro 
 omnibus ; commemorat etiam ipse nomina quorum vult, sic 
 benedicet cathecuminos. Item dicet orationem et benedicet 
 fideles ... Hora autem decima (quod appellant hic licinicon 
 [7d Avxyukdv], nam nos dicimus “lucernare”’) similiter se 
 omnis multitudo colliget ad Anastasim, incenduntur omnes 
 candelae et cerel, et fit lumen infinitum ... dicuntur etiam 
 psalmi lucernares, sed et antiphonas diutius ... et diacone 
 dicente singulorum nomina semper pisinni plurimi stant 
 respondentes semper Kyrie eleyson ... dicet episcopus stans 
 benedictionem super cathecuminos ... item benedicet fideles 
 episcopus, et sic fit missa Anastasi. 
 
 PAGE 44. 
 
 Bede, H. £. i. 26. Erat autem prope ipsam civitatem ad 
 orientem ecclesia in honorem sancti Martini antiquitus facta 
 dum adhuc Romani Brittaniam incolerent, in qua regina, 
 quam Christianam fuisse praediximus, orare consueverat. 
 In hac ergo et ipsi primo convenire, psallere, orare, missas 
 facere, praedicare, et baptizare coeperunt ; donec rege ad 
 fidem conveiso maiorem praedicandi per omnia et ecclesias 
 fabricandi vel restaurandi licentiam acciperent. 
 
 PAGE 45. 
 
 Bede, H. £. iv. 18. Accepit et praefatum TIohannem 
 abbatem Brittaniam perducendum, quatenus in monasterio 
 suo cursum canendi annuum, sicut ad sanctum Petrum Romae 
 agebatur, edoceret; egitque abba Iohannes ut iussionem 
 acceperat pontificis, et ordinem videlicet, ritumque canendi ac 
 legendi viva voce praefati monasterii cantores edocendo, et 
 ea quae totius anni circulus in celebratione dierum festorum 
 poscebat etiam litteris mandando. Quae hactenus in eodem 
 monasterio servata et a multis iam sunt circumquaque 
 transscripta. Non solum autem idem Iohannes ipsius mona- 
 sterii fratres docebat, verum de omnibus pene eiusdem 
 
214 CHURCH SERVICES AND SERVICE-BOOKS. 
 
 provinciae monasteriis ad audiendum eum qui cantandi erant 
 periti confluebant ; sed et ipsum per loca, in quibus doceret, 
 multi invitare curabant. 
 
 PAGE 74. 
 
 Professor Skeat has favoured me with the following 
 luminous account of the process by which mzssa has passed 
 into the English sass. ‘* There were two pronunciations of 
 Latin, the one polite, the other vulgar, in the early centuries 
 after A.D. 400. The polite Latin 7 is always éin Folk-Latin, 
 which is the real source of the Romance languages... for 
 example, for vz7zdem the Folk-Latin had ver’dem, which is the 
 source of Ital. verde, French vert, &c. ... In Italian the 
 Latin mztfere is mettere... Hence came Ital. messa; French 
 messe; Old High German, messe; early Anglo-Saxon 
 messe... The later A.S. form became me@sse (with @ as in 
 cat, and final e sounded). This was respelt by French scribes 
 (temp. Edw. I) as masse,and hence not only modern English 
 mass, but -#as as asuffix. This change from Latin z, through 
 e, to English a, is rare; but there is a case not very unlike; 
 the Lat. mzradzlia, neut. pl., became fem. sing. in French as 
 merveille, and hence we have marvel in English. But here 
 thee became a owingto the following”: cf. varmin, Varsity... 
 The A.S. messe must have come in with St. Augustine, about 
 A.D. 600. But already, by A.D. 500, the Folk-Latin was in 
 the ascendant. This seems to explain the matter sufficiently.” 
 In another letter Professor Skeat adds: “ The earliest quota- 
 tion I can find for the A.S. form esse is in a Canterbury 
 charter of Oswulf (805-831), printed by Kemble (i. 293), and 
 in Thorpe’s Diplomatarium, p. 461, and Sweet’s Oldest 
 English Texts, p. 444. But it must have been known in the 
 seventh century.” 
 
 PAGE 78. 
 
 Didache, c. 9, 10, 14 Tlepi be THIS evxapioTias, ovTw ebxape- 
 ornoare. mparov mepl TOU moTnpiov" Evbxapiorodpév cot, marep 
 HOY, Umep THs dylas dprehov Aavid toi mardds cou is éyvepioas 
 nut Ova Inoov tov Tmatdds cov" ot 1 bdéa eis Tous aiovas. mept 
 dé Tov khdo patos" Ev Xaplorror, bev Gol, TaTEp TpOV, Umep TIS Cons 
 Kal yorews ns €yv@pioas py dua” Inovi TOU TaLOds Gov" gol 7 
 é. a eis Tovs aldvas. @oTEp mY ToUTO k\dopa Svea kopmuapevoy 
 émave Tov Opewy Kal ovvax Gey eyevero oy, otra ouvaxOijt@ wav 
 9 eKKAnoia aro Ty Tepdtwy THs yns eis Tv anv Baowreiay® Ott 
 
NOTES. 215 
 
 gov €or 7 Sd€a Kal 7 ) Svvapus bia “Ingov Xpuorov eis Tous aldvas, 
 pnoeis be payer nde TLETE aro 7s evxaporias bpoy, add’ of 
 Banrio bevres eis dvopa Kuptov" kal yap mept TOUTOU €lpnKEV 6 
 KUpLos My dare TO dytoy Tois Kuoi. peta Oe TO épmdno Oyvat 
 oUT@s evxapiotnoare, Edxapiorovpey ol; matep ayte, ure p 
 Tov ceyiov dvoparos gov ov kaTeoKnyacas ev Tats kapdiats TOV, 
 kal Umrep THs yorews kal mioteas kal aBavacias ais eyvopuras 
 nui dia ‘Ingou TOU mardds gov" gol 7 b6€a eis Tous aldvas. SU, 
 Oéomora mayToKparop, exTloas Ta TavTa eveKeV TOU dveparos gov" 
 Tpopry TE Kal morov édwxas Tois avOparoa.s els and\avaw, va cot 
 evxapiory cacy, Nui TE exapic@ mVEvpaTLKHY Tpopiy kat Troroy 
 Kal Conv ai@vioy Ova TOU ma.oos Ov. ™po TAvT@Y EU Xapioror pep 
 got Ort Suvatos et? cot 7 Od£a eis Tos ai@vas. punoOntt, Kipre, 
 THs exkAnolas Tov TOU pooac bat adrhy amo mavros Tovnpov 
 kal TeAeLamat abrhy év TH ayamn cov, Kal ovvasov auThy ard TOV 
 Tegodpoy dvepor, THY dytacberay eis Ty ony Baothetay jj iy. nTol- 
 pacas aurn” OTL GoU €oTL 7 Svvapis Kal ” dda eis Tovs ai@vas. 
 "EN O€eT@ Xapts, kal mapedbera 6 kd jos ovTos. ‘Qoavva TO Oe@ 
 Aavid. Et Tes dy.ds €or, epxer Oa" el TLS OUK eort, pEeTavocirwr. 
 Mapavaéd, apry. ois Oé mpopiyras ETT LT PETrETE evxapiorely doa 
 Oéhovow... kara kuptakny Oe Kuptou ouvaxGevres KAaoarte ¢ dproy, 
 kal evxaploTnoare m poeEopodoynoapevor Ta TapanTopara UpoY, 
 iva kabapa n Ovcia 7; TPOY 7. Tas O€¢ € EXov Ty dappyBortay pera 
 TOU éraipov avrou Hn oweBera t bp eas ou Stadhayoouy, ¢ iva a) 
 Kooy 7 7 Guaia tev" avTn yap é€otw } pnOetoa id Kupiov ‘Ev 
 mavti Tém@ kai xpov@ mpooepery jor Ouciay Kalapay, 
 
 PAGE 82. 
 
 Justin Martyr, AZol. i. 65, 67. 
 
 et f 
 
 Hpeis S€ peta 1d ovras 
 Aovoa Toy TeTEcpEevoy Kal 
 ovykarateOeipevoy emt rors 
 
 , > \ a 
 
 Aeyopevous adehpors ayoper, 
 evOa ouvnypevor eloi, Kovas 
 > Xx , > 4 
 evxas Tomnocpzvot .. . dAAnAous 
 
 , , 
 piAdnpare domatépsba Tavod- 
 Pevol TOY EVY@Y. EmetTa ™poo- 
 déperau TO mpocora@rt TaY 
 > ~ e]] / 
 adehpayv apros Kat moTnpLoy 
 <é e 
 vdatos kat Kpdyuatos, Kal ovTos 
 
 Kal 7H TOU mAfou Aeyonevy 
 THEpG Tm ayToV KaTa mohees. y 
 dypous pevovToy én TO avro 
 ovvedevors yiverat, Kal TA aTo- 
 pynpovedpara Tov aTosTO\wY 
 ) Ta ovyypappara TOV Tpo- 
 pytay dyaywookerat HEXpts 
 éyXapel. Era TAVTALEVOV TOU 
 dvay.vaokovTos 6 TpoeTas dua 
 Aoyou tHyv vovdeciay Kal mpd- 
 KAnow THs Tay Kah@y ToUTeY 
 
216 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 AaBoy aivoy Kat dd€av Té rarpt 
 Tay O\wy Sea TOD GyGpaTos TOU 
 viow Kal TOU mVEL PAT OS TOU 
 dyiov aVATFE MTEL Kal evXaploTiay 
 vrep TOU Katia Gar TOUT@V 
 Tap avtov émt mov Toveirat. 
 ov ourred€oavtos Tas evxas 
 Kal THY evxaplotiay Tas Oo 
 TApay Aaos emevpnper Aeyou 
 “Apap. Ve EUXAUpLOTTavT OS de 
 TOU TpoecaTaros Kal emevpn- 
 pijoavros mavtus tov Aaov ot 
 Kahovpevos Tap’ np Osakovoe 
 deddaow ExdaT@ ToY TapoYT@Y 
 
 pipnoews moveira. emerta avi= 
 oripeda KOU? mavres kal evxas 
 Te LT OLE" Kal os mpoenuer, 
 TAVT OpEvoY av TIS | €UX!,S 
 aipros m poo pe pera Kal oivos Kat 
 vowp, Kat 6 TpoeaTws EUXAS 
 ea : “ 
 Omoi@s Kal elxapiotias, don 
 Ovvapis avto, avurrépmet, Kal 
 6 dads émevnpei heywv TO 
 "Apr? Kal a duadooes Kat 7 
 peradnyis amo TOV ebxapeotn- 
 Gévray € EKLOT@ yiverat, kal Tots 
 ob mapotor Sia Tov StaKdvwr 
 TE [LITET AL. 
 
 peradaBety amd Tov evxaploTn- 
 Oévros dytov Kat oivov kal 
 vdatos, Kal Tots ov mapotuw 
 arog €povat. 
 
 PAGE 85. 
 
 Cyril Hier. Caf. Myst. Vv ‘E@paxare Tolvuy tov OudKovoy Tov 
 viyacOa Oidvta To iepet Kai Tots KukAovot TO OvoLtacTipLoy TOU 
 Ocov mpcaButepos ... €ita Boa 6 Ovdkovos "AXA Aous dmohdpere, 
 kat a\yAous_ domalapeba ... peta TOTO Poa n) lepevs "Avo Tas 
 kap0ias .» .€iTa drroxpiver be” Exopev mpos Tov KUptoy... etra é 
 iepevs Eyer Evxapiorio@pev T) Kupi - s = €Lna Aeyere ” "A€tov Kat 
 Sikavoy. pera Taira pynpovevop<y ovpavovd kal yns [the Preface 
 and Sanctus]. elra... mapakadov pv Tov pravOpor ov Oeov TO 
 dy.ov met pa efamogrethat emt Ta Tpoxeipeva iva Toujoy TOY pev 
 aptov Topa Xpiorov Tov d€ vivoy aipa Xpiorov... cira +++ Tapa~ 
 kadovpev Toy Oedy “umep KoWNs Tey eKKANOL@Y elpyyns avn eRe 
 dma€aThas t UTEp TAVT@Y Bondeias Ceopeveay decpeda maytes mets 
 Kal TavTny mpooepoper Tv Ovoiav. e(Ta pv Lovevopey stay 
 TpokeKOLpN ‘VOV ... etra pera TAUTA THY EVXHY he yopev iy 6 
 TTP Tapec@Ke TOIS OiKELoLS A’TOU paByrais os @ UT pera THY 
 mnpoow THs edxis Reyes Ap we. pera TaiTa héyer 6 0 lepevs 
 Ta dyta Tos dylow ... eira tpels Néyere Eis dytos, eis Kuptos, 
 *Ingous Xpiors... pera TavTa dKovere Tou WadXovtos pera pehous 
 Geiov T POT peT opLevou Upas eis TY koweviay TOV dyiov puoTnpioy 
 kai A€yovtos TevoacGe kai ete Ore xpnatos 6 kuptos.. '.- | The 
 communicant receives heyov To “Apyy. The final direction 
 1S‘: dvupeivas THY evXnY evxaploret T@ Gew T® KaTa, LwoavTi oe 
 TAY THALKLUTOY puoTHpioV]. 
 
NOTES. 217 
 
 PAGE QI. 
 
 The following fragment of a Gallican Mass for Christmas 
 Eve was found some years ago in the library of Gonville and 
 Caius College, on a leaf written in the eighth century, and 
 pasted into the binding of a later MS. 
 
 [COLLECTIO POST SANCTUS.] 
 
 Misericors qui nescientibus fuisti misertor per Christum 
 Dominum nostrum, qui pridie quam pateretur... 
 
 COLLECTIO POST SECRETA. 
 
 Deus qui hanc sacratissimam noctem per beatae Mariae 
 sacrae uirginis partum sine humana concupiscentia procrea- 
 tum ueri luminis fecisti inlustratione clarescere ; da nobis, 
 quaesumus, ut cuius lucis mysterium in terra cognouimus, 
 elus quoque gaudiis in caelo perfruamur. Ex his quoque 
 sacris libaminibus odor ad te suauitatis ascendat, atque in 
 his benedictio a te copiosa descendat, ut per mysterium tuae 
 operationis fiat nobis eucharistia legitima et uerus sanguis. 
 in nomine patris et filli et spiritus sancti in saecula 
 saeculorum, 
 
 COLLECTIO ANTE ORATIONEMs 
 
 Totis sensibus hodiernum, Domine, sacrificium celebramus 
 quo nobis ipsius sacrificii sunt nata primordia, per eundem 
 dominum nostrum Iesum Christum cuius orantes uerba 
 recitamus dicentes Pazer. 
 
 COLLECTIO POST ORATIONEM. 
 
 Libera nos omnipotens Deus ab omnibus malis, et praesta 
 ut natus hac nocte Saluator mundi, sicut diuinae nobis 
 generationis est auctor ita et inmortalitatis sit ipse largitor, 
 quod ipse praestet. 
 
 BENEDICTIO POPULI. 
 
 Populum tuum, quaesumus, Domine, pio fauore prosequere, 
 pro quo dignatus es in hac sacratissima nocte tuam mundo 
 praesentiam exhibere >f« >] >] A cunctis eum aduersitatibus 
 paterna pietate custodi, pro quo in mundo hoc tempore ex 
 uirgine dignatus es nasci; ut in te semper exultans re- 
 demptionis suae principale munus intellegat et tua uera.... 
 
218 CHURCH SERVICES AND SERVICE BOOKS, 
 
 The following table will show the narrative 
 
 PAGE 118, form, as compared with 
 
 
 
 S. JAMES’. 
 
 GELASIAN 2, 
 
 
 
 "Ev TH vUKTL mapediroro, 
 paddov dé éavrov mapedidou, 
 umrep 7s TOU KOO HOU Cor S, 
 haBov a aproy emt TOV dyioy Kal 
 axpavTeov kat aGavatov avTov 
 XElpar, dvaBhéWas eis TOV 
 oupavov Kal dvadeiEas col TO 
 Ow Kai marph | Kal evyaploTioas, 
 edoynoas, ayiacas, khaoas, 
 peTedwxe Tos dylols Kal paka- 
 plows abroo paOnrais Kal aro- 
 aroXots elroy AdBere, payere® 
 Tourd pou €oTL TO copa, TO UITEp 
 tpav kKX@pevoy Kal SuadiOdpevov 
 eis aderw dpaptiav. erav7as 
 peta ta Oemvnoat AaBov To- 
 THplovy Kekpapevoy e& olvov Kal 
 Udaros, dyaBheyas ... TANGAaS 
 TVEI paros dytov perédake Ae 
 
 Tliere €€ av’rov mavtes* TOUTS 
 pov €or TO aia, TO THs Kawwns 
 O.abykns, To Umrep pov Kal 
 TOAN@V EkXuV6pevoy Kat O1adOd- 
 peevoveis aperw dpapTiay. TOUTO 
 TOLELTE ELS THY EprjY AvapYnoL* 
 daakis yap ea egOinre TOV Gprov 
 
 5 est ze 
 TOUTOV Kal TO ToTNpLoy TOTO 
 mivnte, tov Odvatov Tov viod 
 tov avOparou katayyeAXeTE Kal 
 THY avagtacly avrov 6po\0= 
 
 vette, dypis ob €XOn. 
 
 Qui pridie quam pateretur 
 accepit panem in sanctas ac 
 venerabiles manus suas ele- 
 vatis oculis in caelum ad te 
 Deum patrem suum omni- 
 potentem, tibi gratias agens, 
 benedixit, fregit, dedit dis- 
 cipulis suis dicens, Acci- 
 pite et manducate ex hoc 
 omnes: hoc est enim corpus 
 meum. Simili modo postea- 
 quam coenatum est, accipiens 
 et hunc praeclarum calicem in 
 sanctas ac venerabiles manus 
 suas, item tibi gratias agens, 
 benedixit, dedit discipulis 
 suis dicens, Accipite et 
 bibite ex eo omnes: hic est 
 enim calix sanguinis mei 
 novl et aeterni testamenti, 
 mysterium fidei, qui pro 
 vobis et pro multis effundetur 
 in remissionem peccatorum. 
 Haec quotiescunque feceritis 
 in mel memoriam facietis. 
 
 1 So, with verbal changes, St. Mark, St. Basil, St. Chrysostom, 
 
 &c. 
 
 ? So Sarum, and all liturgies of the Roman family. 
 
NOTES. 
 
 of the Institution in its ancient liturgical 
 that of the English order: 
 
 MOZARABIC. 
 
 Dominus noster I[esus 
 Christus in qua nocte tra- 
 debatur accepit panem, et 
 gratias agens benedixit ac 
 fregit, deditque discipulis suis 
 dicens, Accipite et mandu- 
 cate: hoc est corpus meum 
 quod pro vobis tradetur ; quo- 
 tiescunque manducaveritis, 
 hoc facite in meam com- 
 memorationem. Similiter et 
 calicem postquam coenavit 
 dicens, Hic est calix novi 
 testamenti in meo sanguine 
 qui pro vobis et pro multis 
 effundetur in remissionem 
 peccatorum; quotiescunque 
 biberitis, hoc facite in meam 
 commemorationem. Quoties- 
 cunque manducaveritispanem 
 hunc et calicem istam biber- 
 itis, mortem Domini annun- 
 tiabitis donec ueniat. 
 
 219 
 
 PAGE 118. 
 
 ENGLISH (1549). 
 
 Who in the same night 
 that he was betrayed, took 
 bread, and when he had 
 blessed and given thanks, he 
 brake it and gave it to his 
 disciples, saying: Take, eat, 
 this is my body which is 
 given for you; do this in 
 remembrance of me. Likewise 
 after supper he took the cup, 
 and when he had given 
 thanks, he gave it to them, 
 saying: Drink ye all of this, 
 for this is my blood of the 
 new testament, which is shed 
 for you and for many, for 
 remission of sins: do this as 
 oft as you shall drink it, in 
 remembrance of me, 
 
 Gasquet and Bishop (p. 444) maintain that the English 
 form is due to Lutheran sources and not directly to the 
 
 Mozarabic. 
 
 On the other hand there seems to be some 
 
 probability that Cranmer had formed an independent ac- 
 quaintance with the edition of the Mozarabic missal published 
 by Cardinal Ximenes A.D. 1500; see Burbidge, p. 175, ff. 
 
220 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 PAGE 119. 
 
 The Invocation in 1549 was as follows: 
 
 “ Hear us (O merciful Father) we beseech thee ; and with 
 thy holy Spirit and word vouchsafe to bless and_ sanctify 
 these thy gifts and creatures of bread and wine that they may 
 be unto us the body and blood of thy most dearly beloved 
 Son Jesus Christ.” 
 
 It immediately preceded the Narrative of the Institution. 
 
 PAGE 125. 
 
 Didache, c. 7 UWepi d€ rod Banticparos otro Bamticare. 
 TavtTa mara mT pocuToures Banricare eis TO OvOma Tou mar pos Kat 
 TOU viov kal TOU dylov TvEvpaTos eV vdare (ore éav O€ pu) Exns 
 vdwp Car, els GANo Vdwp Barrio ov" ei 0 ov Svvacar € ev Wuxp, ev 
 Beppo” eav O¢ dppsrepa a) EXISs EkXeov els THY Keadiy Tpis vdwp 
 eis Gvopa Tratpos Kal viod Kal dylov TVEUPATOS. mpo O€ Tou Banti- 
 OpaTos TpovnaTevaaT@ 6 Bamricoy Kal 6 BamriQspevos, kal el TLWES 
 aor Ovvavtat, Kehevers O€ vyotevoa Tov BanTiCspevoy mpd pias 
 i) Sve. 
 
 PAGE 125. 
 
 Justin M. Aol. i. 61 “Oca adv revcbdou Kat morevoow 
 GAnOn Taira Ta Ud’ Hhudv Sidackdpmeva Kal eyoueva elvat, Kal 
 Bioty ovtas Sivacba bmg xvOvrat, eUxeu Bat Te Kat aitety 
 yijoTevorres Tapa TOU Geov TOY TponpapTnpevav apeow 6.0a- 
 Korat, wav TVVEVXOPMEVOY kal TUvy/OTEVOVT@Y aurois. emettTa 
 dyovrat ip’ nay evOa vdwp €or, Kal Tpdémov avayevynoews dy 
 Kal Nels avTOL avayevyy On pev dvayevvavta én ovoparos yep 
 TOU TaTpos TOY dhov kat Seomorou Beod Kal TOU owrTnpos npav 
 "Inoovd Xpiorov kai mvetpatos dyiov TO ev THO VOaTe TOTE houTpdY 
 movouvrat... KaXetrat O€ TovTO TO AovTpLy Hhartiopds, oS PwTico- 
 pevay thy Outvoray Tay Tav’Ta pavOavorvTar. 
 
 PAGE 126. 
 
 Tertullian, de Baptismo, 19; de Coron. Mil. 4; de Bape. 7, 
 8; Res. Carn.8. Diem baptismo solemniorem pascha prae- 
 stat... exinde pentecoste ordinandis lavacris laetissimum 
 spatium est. ceterum omnis dies Domini est, omnis hora, 
 
 -_— = 
 
NOTES. 221 
 
 omne tempts habile baptismo... aquam adituri ibidem sed 
 et aliquanto prius in ecclesia sub antistitis manu contestamur 
 nos renuntiare diabolo et pompae et angelis eius. Dehinc 
 ter mergitamur, amplius aliquid respondentes quam Dominus 
 in evangelio determinavit. Inde suscepti lactis et mellis 
 concordiam praegustamus ... exinde egressi de lavacro 
 perungimur benedicta unctione ... dehinc manus imponitur, 
 per benedictionem advocans et invitans spiritum sanctum 
 ... Caro abluitur ut anima emaculetur; caro ungitur, ut 
 anima consecretur; caro signatur, ut et anima muniatur ; 
 caro manus impositione adumbratur, ut et anima spiritu 
 iluminetur. 
 
 PAGE 128. 
 
 Cyril. Hieros. Cat. Mys?. i. 2 ff.—il. Eloyetre mp@rov eis 
 Tov mpoavAoy tov Barrios npiou otkor, kal mpos Tas Suopas € eoTares 
 nkovoare kal _mpogerartea be EKTEIVELY THY XElpa, Ce re os ™pos 
 mapovra eimetv ‘Arotdaoopat oot, Zatava, Kal Taot ToIs Epyo.s 
 TOV... Kal man a7) TOpTN [cov], kat man TH AaTpeia gov. te 
 ou TO Zarava amoTaTT) ... dvotyerat go. 6 mapadercos Tov beod 
 » «+ Kal TOUTOU ovp30\ov TO orpapnvat oe amo Suopav mpos 
 dvarohiy, TOU pores TO xepiov. tore ool ede yero eimrew Thoreva 
 eis TOv matepa Kal eis TOY vidY kal eis TO aytov mevpa kal eis ev 
 Barriopa petavolas, Kal Ta’Ta ev TO eLarep@ eyeveTo OlK@ . . 
 evOds ody ei eh Oovres amedveabe Tov Xer@va Jule etra drodubevres 
 €haiw nrcitbeoOe emopkiot® ... peta Tatra emt tiv ayiay TOU 
 Bciov Bunriopatos exepayoyetabe kohupBnOpar see aE jporaro 
 
 eld \ 
 €kaoTos et miorevel eis TO ovOpa TOU mar pos at TOU viov Kal TOU 
 ayiou mvEv patos” kal opohoyi care THY TeTHpLov dpohoyiay, Kat 
 KuTé vere Tpirov eis TO VOwp Kal avedvere maw ... Kal buy 
 dvaeBnxdow eK Ts kodup/37,Opas Sho te €600n Xpiopa ai kai 
 ™p@rov éxpierOe emi 70 pEeT@ToY. .. €ira emi Ta OTA... Eira Em 
 thy Codpnow ... pera Tata ent Ta oTHON. 
 
 PAGE 144. 
 
 The following clauses occur in the Mozarabic benediction 
 of the font : 
 * Sepeliatur hic ille Adam vetus, resurgat novus. f. Amen. 
 “Moriatur hic omne quod carnis est; resurgat omne 
 quod est spiritus. Ik. Amen. 
 
222 CHURCH SERVICES AND SERVICE-BOOKS; 
 
 “ Quicunque hic renuntiant diabolo, des eis triumphare de 
 mundo. k. Amen. 
 
 “Ut per ministerium nostrum tibi consecratus, aeternis ad 
 virtutibus, aeternis praemiis consecretur. J%. Amen.” 
 
 PAGE 152. 
 
 The following are the forms printed by Maskell: 
 
 “T JV. take the /V. to my wedded wyf to haue and to holde 
 fro this day forwarde for better: for wors: for richere: for 
 poorer : in sykenesse and in hele: tyl dethe vs departe if holy 
 chyrche it woll ordeyne, and therto I plight the my trouthe.’ 
 
 “JT N. take the /V. to my wedded housbonder to haue and 
 to holde fro this day forwarde for better: for wors: for richer : 
 for poorer : in sykenesse and in hele: to be bonere and buxum 
 in bedde and at the borde tyll dethe us departhe if holy 
 chyrche it wol ordeyne and therto I plight the my trouthe.’ 
 
 “With this rynge, I the wed, and this gold and silver I the 
 geue, and with my body I the worshipe, and with all my 
 wordely cathel I the endowe, In Nomine,” &c. 
 
 PAGE I61. 
 
 Maskell prints a form from a MS. in the library of St. John’s 
 College, Oxford ; it exists also in a Cambridge MS., and was 
 probably widely known and used by our mediaeval parish 
 priests. It begins and ends thus: 
 
 ““ My dere sone in God, thou hiest fast thi wai to Godward ; 
 there thou shalt see alle thi former faderis, apostils, martiris, 
 confessoris, virginis, and alle men and wommen that be 
 sauid ... Brother, art thou glad that thou shalt die in Cristin 
 feith? Knowleche that thou hast nou3t wel liued as thou 
 shuldest? Art thou sori therfor? Hast thou wil to amend 
 the, 3if thou haddist space of lif? Leuist thou in God, Fader 
 Almighti maker of hevene and of erthe? Leuist thou in the 
 Fader and Sone and Holi Gost, thre persons and on 
 God? Leuest that oure Lord Jesus Crist Godis Sone of 
 hevene...suffrid pine and deth, for oure trespas...? 
 Thankest thou him therfor? Leuist thou that thou may nau3t 
 be sauid but throw his deth ?” 
 
 The patient having answered these questions in the 
 affirmative, the priest proceeds: 
 
 “ Wilthi soule is in thi bodi, put alle thi trust in his passion 
 and in his deth, and thenke onli theron and on non other 
 
NOTES. 223 
 
 thing.” Then he offers short prayers, conceived in the same 
 spirit, which the dying man is taught to repeat after him. 
 
 The following prayers for the departed occur in the Burial 
 Office of 1549: 
 
 “We commend into thy hands of mercy, most merciful 
 Father, the soul of this our brother departed, JV’ 
 
 “ Grant, we beseech thee, that at the day of judgement his 
 soul and all the souls of thy elect, departed out of this life, 
 may with us and we with them fully receive thy promises, &c.’ 
 
 “Grant unto this thy servant that the sins which he com- 
 mitted in the world be not imputed unto him, but that he, 
 escaping the gates of hell, and pains of eternal darkness, may 
 ever dwell in the region of light,” &c. 
 
 In the Communion Service of 1549 the Intercession for the 
 dead still finds a place in the canon : 
 
 ‘We commend unto thy mercy (O Lord) all other thy 
 servants which are departed hence from us with the sign of 
 faith, and now do rest in the sleep of peace: Grant unto 
 them, we beseech thee, thy mercy, and everlasting peace, and 
 that, at the day of the general resurrection, we and all they 
 which be of the mystical body of thy son, may altogether 
 be set on his right hand,” &c. 
 
 At the celebration of the Holy Communion when there is 
 a burial of the dead Ps. xlii, was the introit ; the collect was 
 nearly as it now stands in the Order for Burial; the Epistle 
 was 1 Thess. iv. 13-18, and the Gospel, St. John vi. 37-40. 
 
 PAGE 101. 
 
 Liturgy of St. Basil (Swainson, p. 76) Evxy avripavov y'. 
 ‘O Tas Kouvas TavTas Kat guppevors 7 7p Xaptoduevos TPOTEVXAs, 
 6 kat Oval Kat TpLol ovppovovow em TH Ovdpert gov Tas airnoets 
 Tape Xe emayyethapevos, autos Kal vuy TOY Sovdov gov Ta 
 airnpora pos 70 ovppepov _t)ipecor, Xopnyev np ev Te 
 mapovTe aiave Thy ériyvwow THs ons adnOelas, Kai ev TO éAXovTe 
 (any aiaviov xapiCcpevos. The prayer appears in the same 
 position, and without any important variant, in the Liturgy 
 of St. Chrysostom (Swainson, p. 113). 
 
 PAGE 194. 
 
 Canon Wordsworth writes: “A design for an Anglican 
 Pontifical was smothered by the troubles in 1640 (Cardwell, 
 Synodalia, ii. pp. 595 n.,613). In 1661-2 Cosin was charged 
 
224 CHURCH SERVICES AND SERVICE-BOOKS, 
 
 with preparing a form fer the consecration of churches, 
 chapels, and churchyards (26. 668)... but not in time for 
 the issue of the Prayer Book (26. 675, 677). This section of 
 the work was taken up again in 1712, 1715, by Convocation 
 (7b. 819), when the Hoadly business interfered with any 
 formal ratification.” 
 
PND ES 
 
 Accipe Spiritum Sanctum, 204, 
 206, 208 f. 
 
 Act of Uniformity, first, 8f., 14, 
 II4. 
 
 Actio nuptialis, 151. 
 
 Adrian I, 98. 
 
 African Church, 130; ‘‘ African ” 
 canons, 149 f. 
 
 “Ayan, 77 f. 
 
 Agatho, 45. 
 
 Agenda, 122. 
 
 Agnus Det, 109, 113, 118 f. 
 
 Alcuin, 54, 99. 
 
 Amalarius, Iof. 
 
 Ambrose, St., 40, 149. 
 
 Ambrosian liturgy, 92. 
 
 ’Avagopa, 88, 106, 109. 
 
 Anglo-Saxon names for Hours, 
 
 47- 
 Annulus pronubus, 150. 
 Antiphona, 42, 48f.; antipho- 
 ROFLUM, 10, “Als AS te, 5If., 
 102; antiphonal singing, 40. 
 Afpostolical Constitutions, 32, 34, 
 
 86 f., 129, 196; Apostolic 
 Hours, 28, 32. 
 Athanasius, St., 41; Pseudo- 
 
 Ath., 36, 48; ‘‘ Athanasian” 
 Creed, 48, 62, 159. 
 Audientes, auditores, 128. 
 Augustine, St., 40, 157, 164; 
 Augustine of Canterbury, 8f., 
 44, 147; Psalter of, 48. 
 
 Bangor, 12; the Irish, 37. 
 Baptism, 123 f., 136f.; creed of, 
 136 f. 
 
 Basil, St., 33, 34, 40, IQI, 212. 
 
 Bede, 165, 178, 213 f. 
 
 Benedict, St., 39; Benedict Bis- 
 cop, 45- 
 
 Benedictio, 203; benedictio fon- 
 Z2S4 USO pela Te 
 
 Benedictional, 194. 
 
 Betrothal, English forms of, 
 223, 
 
 Bibliotheca, 53. 
 
 Book of Common Prayer, 7 f. 
 
 Breviarium, breviary, 16, 54f. 
 
 Burial rites of the ancient Church, 
 163. 
 
 Caesarius of Arles, 39, 91, 156. 
 
 Canon missaé, 93, 106f., 108 f., 
 PLS fy DLS. 
 
 Cantatorium, 102. 
 
 Canterbury, St. Martin’s, 11, 44. 
 
 Canticles, 73. 
 
 Capitula, 40, 59, 64. 
 
 Cassian, John, 38. 
 
 Catecheses, 128, 134. 
 
 Catechumenate, 133. 
 
 Cathedral Uses, 13 f. 
 
 Celestine, 41. 
 
 Celtic Service-books, Io. 
 
 Charlemagne, 54, 98. 
 
 Xecpoberety, xe. pobecia, 196. 
 
 Chrysostom, St., 33, 40; prayer 
 Of TOO .L,.223. 
 
 Churches, influence of the greater, 
 go f. 
 
 ‘“¢ Churching,” 148. 
 
 Circulus anni, 45. 
 
226 
 
 Clement, St., 80f; Council of 
 Alexandria, 27, 149. 
 
 Clovesho, Council of, 178. 
 
 Codex Alexandrinus, 47. 
 
 Collect, 108; collectarium, 16, 
 53; collectio, 92. 
 
 KoAvpB7 Opa, 129. 
 
 Comes, liber comitis or comicus, 
 102. 
 
 Commendatio animarum, 166. 
 
 Common of Saints, 57, 64, 106; 
 of time, 87, 105. 
 
 Communio, 116. 
 
 Communion, English Order of, 
 114; of sick, 160. 
 
 Compatres, commatres, 140. 
 
 Competentes, 87, 128. 
 
 Completorium, Compline, 39. 
 
 Confirmation, 123, 137 f. 
 
 Consecratio, 203. 
 
 Consuetudinarium, 15. 
 
 Consummatio, 203. 
 
 Contestatio, 92. 
 
 Convocation, 69. 
 
 Coptic Covstztutions, 130. 
 
 Cornelius, 199. 
 
 Cranmer, 12, 21, 68 f., 112, 189, 
 1gI. 
 
 Creed of Baptism, 136 f. 
 
 Cross, sign of, 145. 
 
 Cup, restoration of, 113. 
 
 Cursus psailendé or psalmorum, 
 
 II, 44- 
 Cuthbert, St., 139, 178, 185. 
 Cyprian, St., 28, 30, 83, 127. 
 Cyril, St., of Jerusalem, 84f., 
 128, 210, 225. 
 
 Dead, care of the, 162 f.; prayers 
 for the, 170, 223. 
 
 Decentius, 94. 
 
 Denuntiatio, 134. 
 
 Derby, accounts of All Saints’, 
 
 17. 
 
 Didache, 27, 78 f£., 124 f:,-214, 
 220. 
 
 Dies in apertione aurtum, 135. 
 
 Directorium sacerdotum, 66. 
 
 INDEX. 
 
 Dirige, dirge, 166. 
 Diurnale, 16. 
 
 Dryhthelm, 165. 
 
 Dunstan, Pontifical of, 194. 
 Dunwich, 11. 
 
 Easter Eve, 29, 128, 141, 180. 
 
 Egbert, 104; Pontifical of, 185, 
 193, 202 f.; excerpla Egberts, 
 46, 158n 
 
 Egyptian monasteries, 36 f. 
 
 Eipnvina, 176. 
 
 "Extevai, 176. 
 
 Llectt, 134. 
 
 Ember weeks, 201. 
 
 English baptismal offices, 144 f.; 
 burial office, 169f.; litany, 
 181, 186f.; marriage office, 
 152, 222; Mattins and Even- 
 song, 71 f.; orders, 207 f. 
 
 Enchtridion, 122. 
 
 Ephphatha, 136, 140, 144. 
 
 Episcopal offices, 192 f. 
 
 Epistolarium, 16, 101. 
 
 Lvangeliarium, 16, 101. 
 
 Evensong, 71 f. 
 
 Families, liturgical, 91, 120 f. 
 “ Farsings,” 103. 
 
 Feriae, 61. 
 
 Llammeum, 150. 
 
 Freeman, Archdeacon, quoted, 
 
 7a 
 
 Gallican offices, 11, 91f., 217. 
 
 Gallicintum, 32. 
 
 “‘ Gang days,” 178. 
 
 Gelasius, 95 f. 
 
 Geographical 
 liturgies, 89 f. 
 
 Gloria in Excelsts, 36, 48, 108, 
 113, 119; Gloria Patri, 61 f. 
 
 Gospel Canticles, 62. 
 
 Graduale, grail, grayle, 16, 
 102 f., TOS; 1am. 
 
 Gray, Archbishop, 17. 
 
 distribution of 
 
PN DIEX. 
 
 Gregory the Great, 9, 95 f., 147, 
 164,179 f.; Gregory of Tours, 
 92, 178. 
 
 Guthlac, 185. 
 
 Hermann, 189. 
 Hermas, 93. 
 
 Hippolytus, Canons of, 31, 34 f, | 
 
 84, 131f, 146, 200. 
 Homiliarius, 53 f. 
 Hforae, 19, 211. 
 Hormisdas, 41. 
 “Hours, 23,28, 321, 47. 
 Hymnarium, hymnal, 16, 53. 
 
 Ignatius, St., 40, 77, 149. 
 
 Lmmolatio, 92. 
 
 Imposition of hands, 196 f. 
 
 In exitu Israel, 167. 
 
 Innocent I, 94. 
 
 Instrumenta, 206. 
 
 Intercession of Saints, 183 f. 
 
 Lntrozt, 108, 
 
 Invitatory, 50 f. 
 
 Invocation of the Holy Spirit 
 109, 117, 220. 
 
 Ite, missa est, 75, 110, 118. 
 
 3 
 
 John Cassian, 38; 
 Precentor, 49. 
 Jumieges Missal, 12 ; Pontifical, 
 
 John the 
 
 194. 
 Justin Martyr, 81f., 125 f., 215 f. 
 220, 
 
 ? 
 
 Kalendar, 57, 65. 
 Kyrie eleison (Kupre, éAéqoaov),35, 
 88, 108, 176, 182 f. 
 
 Latin tongue, use of, 20, 83, 113. 
 Lauds, 39. 
 
 Lectionarius, 16, 52. 
 
 Legenda, legendarius, 16, 53. 
 Leo I, 95. 
 
 Leofric Missal, 12. 
 
 Lewis the Pious, 104, 
 
 Libeliz ordinis, too. 
 
 227 
 
 Liber Diurnus, 42; Liber Ponti- 
 ficalis, 41, 95. 
 
 Lindisfarne, 11. 
 
 Autaveia, litania (let., laet.),175; 
 trina, &c., 184. 
 
 Litanies, missal, 176; Rogation- 
 tide, 177 £; St. Mark’s Day, 
 179f.; Easter Eve, 180; Len- 
 ten, 181; English, 181, 186 f. 
 
 Liturgical books, early Western, 
 96; liturgical families, g1, 
 120f, 
 
 Liudhard, 9, 44. 
 
 Lucernarium, 32; psalmi lucer- 
 waril, 35. 
 
 Magnificat, 63. 
 
 Mamertus, 177. 
 
 Manuale, 122 f. 
 
 Marriage ceremonies, 149 f. 
 
 Marseilles, 38. 
 
 Marshall’s primer, 189. 
 
 Mass, 74, 214. 
 
 Mattins, 26, 38, 60; English 
 
 ig 
 
 Maydeston, 66 n. 
 
 Memoriae Communes, I1l. 
 
 Milan, 39. 
 
 Missa, 74£., 106; mzssae psal- 
 morum, 753; ¢missae vottvae, 
 Tit. 
 
 Missale, 16, 74, 104f.; Missale 
 Francorum, 202. 
 
 Monastic uses, 33, 36 f. 
 
 Monte Cassino, 53, 55. 
 
 ‘* Mouth’s mind,” 169. 
 
 Mozarabic offices, 92, 144, 221. 
 
 Mupor, 129. 
 
 Musaeus, 96. 
 
 Nicaea, canons of, 89. 
 *“ Nicene” Creed, 108. 
 Nicolas I, 151. 
 Nocturns, 38, 60. 
 Nune dimittis, 63. 
 
 Offertorium, 108. 
 Oratio, 62. 
 
 2 
 
228 
 
 Orders, validity of English, 208 f. 
 
 Ordinale, 16, 57, 65 f. 
 
 Ordinarium missae, 106f., 115 f. 
 
 Ordines Romani, 101, 133, 193, 
 200. 
 
 Ordo, 101; ordo ad factendum 
 calechumenum, 134 f, 
 
 Osmund, 14. 
 
 FParanympht, 150. 
 
 Passtonale, passtonarius, 16, 53. 
 
 Passover, 76. 
 
 Lastorale, 122. 
 
 Pater noster, 188 f. 
 
 Paul the Deacon, 54. 
 
 Paulinus of Nola, 96. 
 
 Pax, 94, 108, 154. 
 
 Perpetua, Acts of, 83. 
 
 @wtigpes, 126. 
 
 Pica; “pier? 16,57; GOu 
 
 Placebo, 166. 
 
 Polycarp, 157. 
 
 Pontifex, 192. 
 
 Pontificale, 192; Egbert’s, 185, 
 193, 202f.; Dunstan’s, 194. 
 
 Poore, RK; de, 15. 
 
 Portiforium, “ portehors,” 55, 
 57: 
 
 Postcommunio, 110. 
 
 Praefatio missae, 92. 
 
 Prayers for the dead, 170, 223. 
 
 Preces, 60; preces pacificae, 176. 
 
 Prime, 39. 
 
 Primer, prymer, 19, 212. 
 
 Frocessto, 177. 
 
 Processtonale, 174 f. 
 
 Processions in mediaeval Eng- 
 land, 172 f.; abolished, 174. 
 
 Proficiscere anima, 161. 
 
 *“Proper of time,” 575.50,.03 f., 
 105 ; “of saints,” 57, 64, 106. 
 
 Propria, 110. 
 
 Prosa, 103. 
 
 Psalms, recitation of, 37. 
 
 Psalter, 477f., 57/4. 
 
 Purgatorius ignis, 
 164 f. 
 
 Purification of women, 146 f. 
 
 purgatory, 
 
 INDEX: 
 
 *“Quicunque,” 48, 62, 159. 
 Quignon, 67 f., 70. 
 
 Redditio symbolt, 131, 138. 
 
 Regiones suburbicariae, gk. 
 
 Renunciation before baptism, 
 128,235. 
 
 Responsorta, responds, 43, 51.. 
 
 Responsoriale, 51. 
 
 Rituale, 122. 
 
 Ritus canendt, 45. 
 
 Rogationtide, 177 f., 179. 
 
 Roman Church, clergy of (251 
 A.D.), 199; Greek-speaking 
 in the first days, 93. 
 
 Roman Hours, 39; Mass, 82f., 
 93 f. ; Ordinations, 200 f. 
 
 Sacramentale, 122. 
 
 Sacramentarium, sacramentary, 
 16, 100f.; Leonian, 97, 99; 
 Gelasian, 97f.; Gregorian, 
 07 f,eloos 
 
 Sanctorale, 66, 68. 
 
 Saints, common and proper of, 
 57, 64, 106. 
 
 Saium, Use of, 13f.; breviary, 
 57,67; missal, 107 f.; manual, 
 123; processional, 172f.; 
 pontifical, 194 f. 
 
 Schola cantorum, 43, 201. 
 
 Scrutinia, 134 f. 
 
 Sees, influence of the greater, 
 89. 
 
 Seguentia, sequence, 103. 
 
 Sermologus, 53. 
 
 Service-books, cost of, 17 f.; 
 purification, 23 f.; revision, 24; 
 simplification, 20f.; unifica- 
 tion, 15 f. 
 
 Silvia, 32 f., 35, 230i, 25a% 
 
 Simplicius, 97. 
 
 Spiritus septiformis, 137. 
 
 Sponsalia, espousals, 151 f. 
 
 St. Mark’s Day, 179 f.; St. Mar- 
 tin’s, Canterbury, II, 44. 
 
 Statuta antiqua ecclesiae, 199, 
 202. 
 
INDEX. 
 
 Stratton, church accounts of, 17. 
 Structure of hour offices, 59 f. 
 Sulpicius Severus, gf. 
 
 Suvanrai, 176. 
 
 Sursum corda, 83, 88f., 108. 
 
 Te Deum, 48, 60, 62. 
 
 Temforale, 63 f., 66, 68. 
 
 Ter sanctus, 83. 
 
 Tertullian, 28 f., 126 f., 149, 156 
 220 f. 
 
 Theodore of Canterbury, ro. 
 
 Trtule, 43. 
 
 Tracts, tract, 103. 
 
 Traditio symbolt, \ 40. 
 
 Troperium, troper, 16, 103. 
 
 ? 
 
 Lyvos ewOivés, 48. 
 Unction of the sick, 
 161 f, 
 
 LEO L, 
 
 THE 
 
 229 
 
 Uniformity, first Act of, 8 f., 14, 
 
 I14. 
 Uses, diocesan, 13f. 
 
 Velatio nuptialis, 151 f. 
 
 Vent, Creator, 107, 205 f., 208, 
 Ventte, 50, 59, 63. 
 
 Vespers, 60, 62. 
 
 Victor, 93. 
 
 Vienne, 4775 
 
 Vigilius, 107, 
 
 Vigils, 29 f. 
 
 Visitation of the sick, 155 f., 222. 
 Voconius, 96. 
 
 Votive masses, III. 
 
 Vulgar tongue, use of, 113. 
 
 Walafrid Strabo, 184. 
 
 Wearmouth, 45. 
 Winchelsey, Archbishop, 17. 
 
 END: 
 
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