YALE UNIVERSITY
LIBRARY

SUPPLEMENT

GIBSON'S
PRESERYATIYE FROM POPERY

Smjinrtiriit €xuim m tjiB Emnislj CDiitrnDwsii.

VOL. VII.
EOMISH
RITES, OFFICES, AND LEGENDS.

LONDON:
PUBLISHEB BT THE BEITISH SOCIETT EOE PEOMOTING THE
EELIGIOITS PEINCIPLES OE THE EEEOEMATIOir,
8, EXETEE HALL, STRAND.
1850.

n^^

.:..' V

D*'

V

» I

ROMISH
RITES, OFFICES, AND LEGENDS,
or
AUTHORISED SUPERSTITIONS AND IDOLATRIES
OF THE
CHURCH OF EOME 5
containing :
The greater portion of the Roman Pontifical ; the Ordi
nary OF the Mass ; the Defects of the Mass ; the Principal
Festivals and Offices of the Blessed Virgin Mary ; the
Ceremonies at most of the Season-Masses; the Offices in
the Roman Anglican Ritual ; Copious Selections from the
Services, Hymns, and Legends of the Roman Breviary, and
the Legends of the last Saints Canonized ; the Office of
Electing and Crowning a Pope ; and the Beatification and
Canonization of Saints ;
LITERALLY TRANSLATED AND COMPILED FROM THE
AUTHORISED EDITIONS,
WITH THE LATIN TEXT FOE THE MOST PAET IN OPPOSITE
COLUMNS, AND WITH COPIOUS NOTES :
FOE THE BEITISH SOCIETY POE PROMOTING THE EELIGIOUS
PEINCIPLES OF THE REFOEMATION.

THE REV. M. W. FOYE, M.A., Oxon,
vicar of WIMBISH, ESSEX.

NOTICE TO THE READER.

The Work which is here presented to the Reader is left to
speak for itself. It is simply what it professes to be — a trans
lation. The copies from which the translations are made, are
the present reformed editions, authorised by the Church, as
will be seen by their respective titles, which are given in ex-
tenso, in their proper places. There is nothing extracted from
any former but now unauthorised copy. One example will serve
to shew the difference between the reformed and unreformed
copies of Romish office-books. In the Pontifical of Pope
Paul III., edited at Venice, 1543, occurs the following Litany,
in the office of the Coronation of the Roman Emperor and
Empress :
" Give ear, O Christ. Health and victory to the most
unconquerable and ever august Emperor of the Romans.
O Saviour of the world, grant him thy help.
O holy Mary, grant him thy help.
O holy Michael, grant him thy help.
O holy Gabriel, grant him thy help.
O holy Raphael, grant him thy help.
O holy John Baptist, grant him thy help.
0 holy Peter, grant him thy help.
O holy Paul, grant him thy help.
O holy Andrew, grant him thy help.
O holy Stephen, grant him thy help.
O holy Lawrence, grant him thy help.
O holy Vincent, grant him thy help.
O holy Sylvester, grant him thy help.
O holy Leo, grant him thy help.
O holy Gregory, grant him thy help.
O holy Benedict, grant him thy help.
O holy Basil, grant him thy help.
O holy Sabba, grant him thy help.
O holy Dominic, grant him thy help.
O holy Agnes, grant him thy help.
O holy CeciUa, grant him thy help.
0 holy Lucy, grant him thy help."*
Now this Litany has disappeared from the reformed editions
* The translator is indebted for the verification of this extract to the
Rev. H. Townsend Powell, A.M.
TOL. VII. A

vi NOTICE TO THE EEADEE.
of the Pontifical ; and the Pontifical itself, in which it is found,
is condemned (see p. 1 of this book). The difference might
be illustrated by other examples, but the above will suffice.
In this work the articles from the Pontifical are given nearly
in extenso. The Ordinary of the Mass, with the Rubrics em
bodied, is given quite in full ; and so are the Defects of the
Mass, with the exception of a few particulars, which are
abridged. And wheresoever in the articles now mentioned, or
any other article of this book abridgment is used, due notice
is given thereof to the reader by tbe adoption of brackets with
the letter a ; thus [» ].
The Latin of the Rubrics is added only where it appeared
to the translator to be important in a controversial point of
view ; and then it is put either in a side column, or in a foot
note, or in a parenthesis, immediately after the English.
Other explanations will be found interspersed with the body
of the work, and are always included in brackets, or put in
foot-notes without brackets.
It is only necessary to add with regard to the brackets, that
whatever is included in brackets without the letter a, is the
translator's own, and is inserted either as a brief heading, or
link of connection, or inference, or short comment, or sug
gestion to the reader, or the like. But the brackets with an a
indicate, as was before stated, that the original is there abridged;
and abridgment is adopted chiefly for the purpose of giving
the reader a view of the whole of the article, and its connec
tion. Wherever within these brackets the very words of the
original are given, they are put in inverted commas. But in
verted commas are nowhere else used in this book, it being a
book altogether of extracts.
It is only necessary further to notice, that in the Ordinary
of the Mass, in which the Rubrics are perplexingly numerous,
and are incessantly occurring in the body of the prayers and
collects, the Rubrics are marked by the translator with a break
before and after them, thus — . For example. Therefore, &c.
we suppliantly pray and beseech thee — He kisses the altar —
through Jesus Christ— He bows to the cross— thy Son our
Lord ; that thou wouldst vouchsafe to accept and bless— He
stands erect with joined hands — these gifts -)- , these offer + ings,
these holy unspotted sa-|- crifices — Signing thrice over the host
and chalice : then extending his hands, he proceeds — Which
we offer, &c. as in page 171. The break before and after is
designed to distinguish the rubric from the text.

NOTICE TO THE READER. vii
A mere parenthesis of a word or two, thrown in with i. e.,
or it may be without i. e., marks merely a freer translation, or
such as may be more accordant with the sense of the context.
In fine, all the italics are the translator's ; and the design
of them is not for emphasis merely, but to awaken the special
attention of the reader to the passages or words so marked,
and to save the necessity of continually recurring, notes, or
suggestions from the translator.

PONTIFICALE ROMANUM,
CLEMENTIS VIII. AC URBANI VIII. PONT. MAX.

JUSSU
RESTITUTUM ATftUE EDITUM.

THE
ROMAN PONTIFICAL RESTORED AND EDITED,
BY ORDER OF
CLEMENT Vin. AND URBAN VIII. SUPREME PONTIFFS.

Prefixed to the edition is, Sanctiss. D.N.D. Clementis di-
vina Providentia Papse VIII. constitutio super novi Pontificalis
editione. Ad Perpetuam rei memoriam.
The Constitution of our most holy Lord, Lord Clement VIII.
by Divine Providence, Pope, upon the edition of the new Pon
tifical. For the perpetual memory of the thing.
This Constitution says, after the preamble, &c. "By these our
presents we suppress and abolish all and singular the Pontifi
cals in use in all parts of the world unto this day ....
and we interdict and prohibit their use, and command this our
Pontifical, so restored and reformed, to be received and observed
in all churches of the whole world : decreeing that the afore
said Pontifical must never, at any time, be altered in whole or
in part, nor any thing at all added to, or detracted from, the
same ; and that all, whosoever have a right to exercise the
Pontifical functions, or otherwise to do and perform the things
contained in the said Pontifical, are bound to do and perform
the same according to the prescription and method of this
Pontifical ; and that no one can satisfy the duty imposed upon
VOL. VII. B

EOJIlSH KITES.

him of performing these functions, but by observingthe formute
contained in this same Pontifical. Therefore we order and
command, all and singular, the patriarchs,' archbishops, bishops
&c. &c. to receive this our Pontifical, and to use the same
henceforth for ever, rejecting all others, &c. ,
Given at Rome, at St. Peter's, under the ring (seal) of the
Fisherman (sub annulo Piscatoris), this 10th day of February,
MDXCVL, the fifth of our Pontificate.

PONTIFICAL. FIRST PART.
Of Persons going to be Confirmed — De Confirmandis.
The Pontiff about to confirm infants, chUdren, or other
baptized persons,* having put on his vestments, goes to a fald
stool prepared for him in front of the altar, and sitting therein
with his pastoral staff in his left hand, and his mitre on, ad
monishes the people, who stand up in his presence.
That no one but a bishop only, is the ordinaryf minister oi
confirmation. That no one that has been confirmed, ought to be confirmed
again. That no one that has not been confirmed can be a sponsor ir
confirmation ; J neither can a father, nor mother, nor husband,
nor wife.
That no one that is excommunicate, or under an interdict
or convicted of any of the more grievous offences ; or not wel
instructed in the rudiments of the Christian faith, thrus
himself forward to receive this sacrament, or to be sponsor fo!
one about to be confirmed. §
• Pontifex infantes, pueros, vel alios saeri Baptismatis unda perfusos
confirmare volens.
t Quod nnllus alius nisi solus Episcopus Confirmationis ordinarin
minister est. {Ordinary, because in case of need a priest deputed by th
bisliop can confirm. Mayuooth Text-boolc. Tract, de Confirm, p. 162..
X Potest esse in Confirmatione patrinus.
$ Nullus excommunicatus, interdictus, vel gravioribus facinorihus all
gatus, aut ChristiansB fidei non edoctus, ingerat se ad percipiendum hj
sacramentum vel ad tenendum confirmandum.

THE PONTIFICAL. .'5
That adults are bound first to confess their sins ; or at least
to be grieved for the sins which they have committed,* and
then to be confirmed.
By this sacrament is contracted a spiritual kinship, hindering
the contracting of matrimony, and breaking it off if already
contracted ; which kinship takes place between the confirmer
and the confirmed, and between the father and mother, and the
sponsor of the same, but goes no fmther.f
Let no sponsor present more than one or two.
Those that are about to be confirmed, must be keeping fast.
The forehead of every one that is confirmed must be tied
up, and remain so, untU the chrism be dried up, or wiped off.
Wherefore let every one going to be confirmed, carry a clean
linen fillet, wherewith to tie up his head. J
Let infants be held by the sponsors on their right arras,
before the Pontiff confirming them. But adults and other
more grown persons, must lay each his foot on the right
foot of his sponsor, and therefore neither ought males to be
godfathers to females, nor females godmothers to males. §
All being arranged in order before him, the Pontiff, still
sitting, washes his hands ; then having put off his mitre, he
rises, and, with his face turned to the persons to be confirmed,
kneeling before him, with their hands before their breast, he
says :
The Holy Ghost come down Spiritus sanctus superveniat
into you, and the power of invos, et virtus Altissimi custo-
the Most High keep you from diat vos a peccatis. R. Amen.
sin. R. Amen.
Then signing himself with the sign of the cross from the
forehead to the breast, with his right hand, he says : V. Our
help is in the name of the Lord, &c.
* Vel saltern peccata quie admiserunt doleant. — Hence it appears that
a previous confession is essential to the due reception (ad percipiendum)
of the sacrament.
t Hoc Sacramento contrahitur spiritualis cognatio, impediens matri-
monium contrahendum et dirimens jam contractum : qu<fi cognatio con-
firmantem et confirmatum, illiusque patrem et matrem ac tenentem non
egredifur. t Confirmato debet lugari frons, et sic manere quousque Chrisma de-
;; siccetnr, vel extergatur. Proinde unusquisque confirmandus portet lineam
vittam mundam, cum qua ligetur caput.
§ Infantes per patrinos ante Pontificem confirmare volentem teneantur
in })rachiis dextris. Adulti vero seu alii majores ponant pedem suum
super pedem dextrum patrini sui. Et ideo neque masculi fceminis-patrini,
ueque masculis patrinae esse deberent. B 2

4 ROMISH RITES.
And then, with his hands stretched out towards those to be
confirmed, he says : Oremus.
Omnipotens sempiterne Deus
qui regenerare dignatus es hos
famulos tuos ex aqua et Spiritu
sancto ; quique dedisti eis re- ,
missionem omnium peccato-
rum ; emitte in eos septifor-
mem Spiritum tuum sanctum
paraclitum* de coelis. R.
Amen. Spiritum sapientise et intel-
lectus. R. Amen.
Spiritum consilii et fortitu-
dmis. R. Amen.
Spiritum scientise et pietatis.
R. Amen.
Adimple eos spiritu timoris
tui et consigna eos signo
Cru + cis Christi, in vitampro-
pitiatusaeternam. Per eundem
Dominum, &c.

Let us pray.
Almighty and everlasting
God, who didst vouchsafe to
regenerate these thy servants
of water and the Holy Ghost,
and who hast given them the
remission of all their sins;
send forth into them the
sevenfold spirit thy holy para
clete from heaven. R. Amen.
The spirit of wisdom and of
understanding. R. Amen.
The spirit of counsel and of
fortitude. R. Amen.
The spirit of knowledge and
of piety. R. Amen.
Fill them with the spirit of
thyfear, and seal them with the
sign of the Cro-|- ss of Christ,
being made propitious (to
them) unto life eternal.
Through the same our Lord,
&c. Then the Pontiff sitting on the aforesaid faldstool, or, if
the multitude of those that are to be confirmed requires it,
standing, with his mitre on, confirms them row after row.f
And he inquires the name of each one individually, as the god
father or godmother, on bended knees, presents each to him ;
and, having dipped the extremity of his right-hand thumb in
the chrism, he says :
N. I SIGN THEE WITH THE
SIGN OF THE + CROSS. While
he says this he draws with
his thumb the sign of the
cross on the forehead of that
one : and proceeds —
And CONFIRM thee with Et confirmo
THE chrism of salvation. MATE SALUTIS.

N. Signo te signo cru +
cis : quod dum dicit, producit
pollice dignum crucis in frontem
illius ; deinde prosequitur.

TE Chris-
In nomine
* This word is so written all through the Pontifical.
t Et Pontifex inquirit sigillatim de nomine cujuslibet confirmandi, sibi
per patrinum vel matrinam, flexis genibus, prsesentati, et summitate pol-
licis dextrae manus Chrismate intincta.

THE PONTIFICAL.

Pa + TRIS, ET Fl + LII, ET
Spiritus -I- Sancti. R. Amen.
Deinde leviter eum in max
illa csedit dicens. Pax tecum.

In the name of the Fa+ther,
and of the + Son, and of the
Holy -I- Ghost.
Then he gives him a gentle
slap (box) on the cheek, say
ing, Peace be with thee.
All being confirmed, the Pontiff wipes his thumb and hand
with a bit of bread, and washes them over a basin. Which
done, let the water of ablution be poured into the piscina of
the sacrarium.
Afterwards, joining his hands, and all the confirmed devoutly
kneeling, he says : Let us pray.
O God, who didst give the Deus qui Apostohs tuis
Holy Ghost to thy Apostles, sanctum dedisti Spiritum, et

and didst will that by them
and their successors it should
be dehvered to the rest of
the faithful : look propitiously
upon the service of our hu
mility ; and grant, that the
same Holy Ghost, coming
down upon those whose fore
heads we have anointed with
the sacred chrism, and signed
with the sign of the cross,
may make the hearts of the
same a perfect temple of his
own glory, by vouchsafing to
dwell therein. Who, with the
Father and the same Holy
Ghost, hvest, &c.
Next he says :
Lo ! thus shall every one
be blessed who feareth the
Lord. And turning to the confirmed, and making the sign of the
cross upon them, he says :

per eos eorumque successores
caeteris fidelibus tradendum
esse voluisti : respice propitius
ad humihtatis nostrae famula-
tum ; et praesta ut eorum
corda, quorum frontes sacro
Chrismate delinivimus, et signo
sanctse crucis signavimus, idem
Spiritus sanctus in eis super-
veniens, templum gloriae suae
dignanter inhabitando perfi-
ciat. Qui cum Patre et eodem
Spiritu sancto vivis, &c.

Ecce sic benedicetur omnis
homo qui timet Dominum.

The Lord bl + ess you out
of Sion, that you may see the
good things of Jerusalem all
the days of your life, and have
eternal life. R. Amen.

Bene-|-dicat vos Dominus
ex Sion, ut videatis bona Jeru
salem omnibus diebus vitse
vestrae, et habeatis vitam aeter-
nam. R. Amen.

KOIIISH RITES.

The Confirmation concluded, the Pontiff, taking his mitre,
sits down, and admonishes* the godfathers and godmothers to
instruct their children m good manners, to eschew evd, and to
do good, and to teach them the Creed, the Pater Noster, and
the Ave Maria, since to this they are obhged.

Of conferring Orders.
Some of the Gen. Rub.
Illegitimate persons cannot be promoted to holy orders
without Apostohc dispensation \i. e. the Pope's] ; they can
however be ordained • to minor orders by the dispensation of
their own ordinary : neither can maniacs, idiots, slaves, homi
cides, irregulars, or any that are remarkably deformed in body,
or maimed, be ordained.
The bishop,f when he is giving orders, must take great care
not to make any defect in expressing the forms, or in the
collation of the instruments of orders :¦• let him look frequently
to the Pontifical, and proceed slowly — let him remind those
that are being ordained, that they touch the instruments ; by
the which the character is impressed.
The times for ordinations are the Saturdays of the four
seasons, the Saturday before Passion Sunday, and Holy Sa
turday. • Annunciat patrinis et matrinis, quod instruant filios suos bonis mo-
rihus, quod fagiant mala et faciant bona, et doceant eos Credo in Deum, et
Pater Noster, et Ave Maria, quoniam ad hoc sunt obUgati.
t Advertat diligenter Pontifex cum Ordines confert, ne in expressione
formarum, vel collatione lustrumentorum ipsorum Ordinum deficiat : fre
quenter Pontificale respiciat, et mature procedat. Moneat ordinandos, quod
instrumenta, in quibus character imprimitur, tangant. According to the
doctrine of intention, a slip here would vitiate all. In the mind of the
Church, all these novel inventions are sacraments, and the deUveryof the
instruments, with the words accompanying the delivery, are the matter
and form of the sacraments. The foUowing is the definition of a true
and proper sacrament, as given in the Maynooth Text-book : Ad verum
novae legis sacramentum tria requiruntur et sufiiciunt : 1°. Ut sit ritus
sensibilis ; 2°. Ut ritus ille habeat vim producendi gratiam ; 3°. Ut a
Christo sit institutus permanenter ac praeceptus— " To a true' sacrament
of the new law three things are required, and are sufficient : 1st, That
there be a sensible rite ; 2nd, That this rite have the power of producing
grace ; 3rd, That the same {rite) has been permanently instituted and
commanded by Christ. "—{Theologia Moralis ad usum seminariorum tom
4. De ordine. p. 7.) Let the reader take this definition along with him ii
the perusal of the following ordinations, and he will see how utteriv thev
fall to the ground. ' '

the pontifical. 7
The clericate or first tonsure can be given on any day, and
at any hour, or place.
Minor orders can be conferred, on any Sunday, or double
feast-day, but always, however, in the morning.
All persons about to be ordained, must present themselves
in the church with their tonsures, and with habit, and vest
ments suited to their order, and with lighted candles in their
hands.* The Pontiff must also take cai-e, that, if one person only is
being promoted by him to any order whatever, he monish
and address him, not in the plural, as the texts runs, but in
the singular number.
[The following is noticeable as a brief enunciation of the
orders of the Roman Church.]
On the Saturdays of the Four Seasons, which are the days
of general ordinations. Tonsures ought to be performed after
the Kyrie Eleison.
Next, after the first Lesson, Osfiani (Doorkeepers, Sextons)
are ordained ; after the second, Lectores (Readers) ; after the
third, ExorcistcB (Exorcists, Spell-men, Conjurors) ; after the
fourth, Acolythi (Acolythes, Foot-boys, Ministers to the Sub-
deacon) ; after the fifth, Suh-diaconi (Sub-deacons) ; after
the Epistle, Diaconi (Deacons) ; and in fine, before the last
verse of the Tract, Presbyteri (Presbyters) are ordained.
The same order can be followed, whenever holy orders are
given at other times than the Four Seasons, by Apostolic dispen-
sation,-\ (dantur extra tempora, ex dispensatione Apostolica).
And before the collation of Et antequam ad collationem
Orders be entered on, the Ordinum procedatur, legitur
Apostolic mandate or suppli- mandatum Apostolicum, sive
cation is read, by virtue of supplicatio, cujus vigore Pon-
which the faculty of ordain- tifici facultas conceditur ordi-
ing is granted to the Pontiff ; nandi, quibus lectis, dicit Pon-
after the reading of which, tifex, Deo gratias ; et ad or-
the Pontiff says, God be dinationem procedit.
thanked; and proceeds to the
ordination. J
Of making a Cleric. De Clerico faciendo.
Let none be initiated to the Prima Tonsura non initien-
* Et candelis in manu accensis.
t The reader wiU bear in mind what a profitable trade dispensations are.
X A striking instance of the extent of the Papal usurpations ! No
Romish bishop can ordain without the Pope's permission !

8

ROMISH RITES.

first tonsure, who have not re
ceived the sacrament of con
firmation ; or have not been
taught the rudiments of the
faith ; or cannot read and write ;
or of whom there is not a pro
bable conjecture that they have
chosen this way of life, not for
the fraudulent purpose of es
chewing the secular judgment,
but of performing faithful wor
ship to God. — (General Ru
bric.) For ordaining clerics, let a
a pair of scissors be in readi
ness for cutting off the hair,
and a basin, into which to put
the same. And each one so
to be ordained, ought to have
his surplice on his left arm
and a candle in his right
hand. The candidates kneeling be
fore the altar in the presence
of the Pontiff, the latter rises
with his mitre on, and says :
V. Hallowed -f- be the name
of the Lord.
R. From henceforth and for
ever. V. Our help is in the name
of the Lord,
R. Who made heaven and
earth. Let us pray, dearest bre
thren, our Lord Jesus Christ,
for these his servants who
hasten to pnt away the hair
of their heads for love of him,
that he bestow upon them the

tur, qui Sacramentum Confir
mationis non susceperint ; et
fidei rudimentaedocti nonfue-
rint ; quique legere et scribere
nesciant; et de quibus proba-
bilis conjectura non sit, eos
non saecularis judicii fugiendi
fraude, sed ut Deo fidelem cul-
tum prsestent, hoc vitae genus
elegisse.

Pro clericis ordinandis pa-
rentur forfices pro incidcndis
capillis, et bacile pro illis im-
ponendis. Et quilibet ordi-
nandorum habere debet suum
superpelliceum superbrachium
sinistrum, et candelam in
manu dextra.
Quibus ante altare coram
Pontifice . . . genuflexis, Pon
tifex surgit cum mitra, et dicit:
V. Sit nomen domini bene-
dictum. R. Ex hoc nunc et usque in
saeculum. V. Adjutorium nostrum in
nomine Domini.
R. Qui fecit coelum et ter-
ram.* Oremus, fratres charissimi,
Dominum nostrum Jesum
Christum, pro his famulis suis,
qui ad deponendum comas ca-
pitum suorum pro ejus amore
festinant, ut donet eis Spiri-

on:it^ed irZeTx'tracT. ^"' ^"'=' "'^ '''^'''' "^^f"- '"^^ P^^- "iU be

THE PONTIFICAL.

Holy Ghost, to preserve in
them the rehgious disposition,
and to defend their hearts
from worldly let and secular
desire : that like as they are
changed in aspect, and look,
so, the right hand of his
power do minister increase
unto them, and open their
eyes from all blindness, spiri
tual and human, and grant
them the light of eternal grace.
Who hveth and reigneth, &c.

tum sanctum qui habitum re-
hgionis iu eis in perpetuum
conservet, et a mundi impedi-
mento ac saeculari desiderio
corda eorum defendat : ut,
sicut immutantur in vultibus,
ita dextera ejus virtutis tri-
buat eis incrementa, et ab
omni caecitate spirituali, et
humana, occulos eorum ape-
riat, et lumen eis seternae
gratiae concedat. Qui vivit et
regnat, etc.

Then, during the chanting of an Antiphon and Psalm, the
Pontiff clips the ends of the hair of each one in four places,
vie. on the forehead, on the back of the head, and at either
ear ; then, some hairs on the middle of the head, and deposits
them in the basin ; and each one while he is being clipped.

The Lord is the portion of Dominus pars hereditatis
mine inheritance and of my meae, et calicis mei : tu es
cup: thou art he who vrill quirestitueshereditatemmeam
restore my inheritance unto mihi.
me. All being shorn (omnibus tonsis) the Pontiff, putting off his
mitre, rises, and standing with his face to them, says :
Let us pray. Oremus.
Grant, we beseech thee, Al- Praesta, quaesumus, omni-
mighty God, that these thy potens Deus, ut hi famuli tui,

servants, the hair of whose
heads we have this day for
divine love deposited, continue
perpetually in thy love ; and
that thou keep them without
.blemish for ever. Through
Christ our Lord. R. Amen.

quorum hodie comas capitum
pro amore divino deposuimus,
in tua dilectione perpetuo ma-
neant ; et eos sine macula in
sempiternum custodias. Per
Christum Dominum nostrum.
R. Amen.

The Pontiff sets on his mitre, and the following Antiphon
ind Psalm are chanted.

Antiphon. — These shall re-
;eive benediction from the
Lord, and mercy from the God
, if their salvation (or, from God
heir Saviour) : because this is

Hi accipient benedictionem
a Domino, et misericordiam a
Deo salutari suo : quia haec est
generatio quaerentium Domi
num.

10 ROMISH RITES.
the generation of them that
seek theLord.
Psalm.— The earth is the Domini est terra et plene-
Lord's, and the fulness there- tudo ejus, &c.
of, &c.
Which being ended, the Pontiff rises vrithout mitre, and facing
the altar,* says. Let us pray ; and his ministering attendants
say. Let us bow the knee (flectamus genua) ; the responding
clerk says. Rise up again (Levate)-\- ; and presently the Pontiff
facing the tonsured on their knees, says.
Be present \i. e. attend, Adesto, Domine, supplica-
hearken], 0 Lord, unto our tionibus nostris, et hos famu-
supphcations, and vouchsafe los tuos bene +dicere dignare,
to ble-|-ss these thy servants, quibus in tuo sancto nomine
on whom in thy holy name we habitum sacrae religionis im-
put the habit of sacred religion: ponimus: ut, te largiente, et
that, thou being bountiful, devoti in Ecclesia tua persis-
they may merit both to con- tere et vitam percipere mere-
tinue devout in thy Church, antur seternam. Per, &c.
and to receive eternal hfe.
Through, &c.
Then the Pontiff sits, his mitre on, and taking the surplice
in his hand, he says to each one of them :
The Lord put on thee the Induat te Dominus novuH
new man, which after God is hominem, qui secundum Deun
created in righteousness and creatus est, in justitia et san&
true holiness. titate veritatis.
And immediately he puts it on every one of them, repeating
to each, " Induat te, ^c." and so on to the last of them. After
which the Pontiff rises without mitre, and turning toward"
them says :
Let us pray. Oremus. "¦
Almighty and everiasting Omnipotens sempitern
God, be merciful to our sins, Deus, propitiare peccatis nos
and cleanse these thy servants tris, et ab omni servitute s»
from all thraldom of secular cularis habitus hos famula
habit ; that by their putting tuos emunda ; ut dum igno
away the ignominy of the se- miniam saecularis habitus de
cular garb, they may enjoy ponunt, tua semper in tevun
» In orderto bow to the cross. Having said Oremus, he immediatell
turns round to the tonsured, and proceeds with the praver
t These introductory formula, Oremus, Flectamus Genua andLevaJ
will be omitted in the remainder of this work. '

THE PONTIFICAL.

11

thy everlasting grace ;* that,
like as we cause them to wear
the similitude of thy crown
upon their heads,\ so, by thy
power they may merit to follow
up the eternal inheritance in
their hearts. Who with the
Father, &c.
Then the Pontiff sets his
tonsured in these words :
Dearly beloved sons, you
must mark well, that, this
day, you have passed over to
the jurisdiction of the Church,
and have received to your lot
the privileges of clergy : J be
ware therefore, lest, on account
of your own faults, you lose
the same ; and study by
comely habit, and good morals,
and works, to please God.
The which he himself grant
you by his Holy Spirit. R.
Amen.§

gratia perfruantur : ut, sicut
simditudinem coronae tuae
gestare facimus in capitibus,
sic tua virtute hereditatem
subsequi mereantur Eeternam
in cordibus. Qui cum Patre,
&c.
mitre on, and addresses the
Filii charissimi, animadver-
tere debetis,qu6d hodie de foro
Ecclesiae facti estis, et privi-
legia clericalia sortiti estis :
cavete igitur ne propter cul-
pas vestras ilia perdatis ; et
habitu honesto bonisque mori-
bus atque operibus Deo pla-
cere studeatis. Quod ipse
vobis concedat per Spiritum
sanctum suum. R. Amen.

* Tua semper in sevum gratia, are so linked, as to form one word as it
were, as it would be in Greek ; or let it be, if the reader vrill, " Thy grace
always for ever."
t Here we see the design of the tonsure ; it is a sham resemblance, or
a solemn apery of our Lord's crown of thorns ! See next note but one.
X De foro, &c. You have been made members of the Church's law-
court, so as to be no longer subject to the court of the secular judge, &c.
And it is admitted that not unfrequently is the clerical habit put on for
the purpose of eschewing the cognizance of the secular judge, and de
frauding the world. See above. General Rubric, p. 8. at top.
5 Tonsure, i. e. the cutting or clipping the hair short. We find this
custom imposed upon the clergy in the fourth century, under the notion
that it was indecent for them to wear long hair, agreeably to the fashion
of the times. The fourth Council of Carthage (a. d. 398) decreed, canon
44, that no clergyman should wear long hair or beard. Clericus nee comam
nufriat nee barbam. But rasure,i . e. the shaving and making bald the
crown of the head, which afterwards came in, and is called corona, was
then accounted detestable, and much condemned by the Fathers, Clemens
(Alex.), Optatus (MeUvetanua), Jerome, Epiphanius, as forbidden in the
law of God, and a heathenish ceremony, derived from the priests of Isis
and Serapis (Jerom. in Ezek. xliv. 20). The corona was first adopted by
the Donatists, and other heretics , and from them was gradually received

12 ROMISH KITES.
[This business thus ended, the next article is,]
OF (the four) MINOR ORDERS. — DE MINORIBUS ORDINIBUS.

Of the Ordination of Door-keepers.
[The Instruments.]
For the ordaining of door-keepers, church-door keys must
be in readiness.* [As the matter of tlae so-called sacrament.]
The ordination of the clerics being concluded, the Pontiff
sits in mitre on the faldstool. All the candidate door-keepers
kneehng in their surplices before the Pontiff, with their
candles in their hands, the Pontiff admonishes them, saying:
[What the oifice of Porter is.]
Dearly beloved sons, you Suscepturi, filii charissimi,
that are about to take on you officium Ostiariorum, videte
the office of Ostiarii, consider quae in domo Dei agere debe-
the duties which you are bound atis. Ostiariurn opertet per-
to perform in "the house of cutere cymbalum, et campa-
God. It behoveth a porter to nam ; aperire Ecclesiam et
ring the cymbal and the bell ; sacrarium ; et librum aperire
to open the church and the ei qui praedicat. Providete
holyplace(i.e.thevestry); and igitur, ne per negligentiam
to open the book to him that vestram, illarum rerum, quae
preaches. See therefore that intra Ecclesiam sunt, aliquid
nothing that is within the depereat ; certisque horis
church be lost through your domum Dei aperiatis fidelibus,
negligence ; and that at certain et semper claudatis infidelibus.
hours you open the house of Studete etiam, ut, sicut ma-
God to the faithful, and always terialibus clavibus Ecclesiam
keep it closed against the un- visibilem aperitis, etclauditis;
faithful. Be careful, more- sic et invisibilem Dei domum,,
over, that, like as with material corda scilicet fidelium, dictis
keys you open the visible et exemplis vestris claudatis
church, so also, by your diabolo, et aperiatis Deo : ut
into the Church, like other profane and heathenish usages. Isidore of
Sevil Cwho died a. d. 636), says, " that all clerks wore the tonsure, and
had the crown of their head all shaved, having only a little circle of hair
round about the head, in the form of a crown." (Dupin, cent. 7. p. 4.)
Hence the name corona. The reader wiU remember that the corona was
one of the points of contention between the monk Austin and the old
British clergy, who spurned the heathenish tonsure (Bede passim.)
* Pro ostiariis ordinandis parentur claves EcclesiEe. i

THE PONTIFICAL. 13
words and examples, you shut divina verba, quEe audierint,
against the devil and open to corde retineant et opere com-
God, God's invisible house, pleant ; quod in vobis Domi-
that is, the hearts of the nusperficiatpermiserecordiam
faithful : that they may retain suam.
in heart, and fulfil in deed, the
divine words which they have
heard ; the which the Lord
accomplish inyou, through his
mercy. These admonitions are not made to Cardinals, nor to Bishops-
elect. [That is, when, being already elected to the high dignity
of Cardinal or Bishop, they are ordained at once successively
to all the inferior orders per saltum ; a thing not uncommon
under Papal pohcy.]
Then the Pontiff takes and dehvers to all of them church
keys,* which they must, each one successively, touch with
THEIR EIGHT HAND, while the Pontiff says :
So behave yourselves, as Sic agite quasi reddituri
about to render an account to Deo rationem pro lis rebus
God of those things which are quae his clavibus recluduntur.
unlocked by these keys.f
After this, the Archdeacon, or other acting for him, conducts
them to the door of the church, and causes them to shut and
open it ; then he delivers to them the bell-rope, making them
to ring the bells ; after which, he conducts them back to the
Pontiff ; before whom all again kneeling, the Pontiff standing
with mitre on, and facing the ordained, says :
• The delivery of the keys, and the words accompanying the same, are de
vised as the matter and form of the sacrament. Materia Ulius est traditio
clavium ; forma sunt ordinantis episcopi verba : Sic age quasi, &c. "The
matter thereof is the delivery of the keys ; the form are the words of the
bishop ordaining : So behave thyself, as about, &c." (Decree of the
Council of Florence.)
t The reader wiU give due attention to the pretended matter and form
of these so-caUed Papal sacraments ; and he will bear in mind that one
of the greatest usurpations upon Christ which any Church can be guilty
'of is the inventing of a sacrament of its own, and the devising matter and
form for it. It is literally taking the place of God, the author of grace ;
•for none but He can institute a sacrament, or make visible matter a
¦channel of his gifts or graces. But it is written that Antichrist " sitteth
H. e. has his cathedra, or episcopal chair (as the word in the original im
plies) in the temple of God, shewing himself as if God;" i. e. not exactly
calling himself God, but so acting and exhibiting himself as if he were
God; as St. Chrysostom explains the word "shewing."

1-1

ROMAN BITES.

Dearest brethren, we most
humbly beseech God the
Father Almighty, that he
vouchsafe to hal-|-low these
his servants whom he has
vouchsafed to elect to the
office of Porters : that there
be in them a most faithful
attention in the house of God,
day and night, to the marking
distinctly the set-times for
invoking the name of the
Lord : Jesus Christ our Lord
helping, who with the same
liveth, &c.
Then, [after the usual Oramus to the altar, Leetamus genua
and Levate], the Pontiff turning to the ordained, and standinj
without mitre, says :

Deum Patrem omnipoten-
tem,fratrescharissimi,suppUci-ter deprecamur, ut hos famu-:
los suos bene -|- diceredignetur,-
quos in officium Ostiariorum
eligere dignatus est : ut sit eis
fidelissima cura in domo Deij^
diebus ac noctibus, ad distinct
tionem certarum horarum, ad
invocandum nomen Domini.;
adjuvante Domino nostro Jesi
Christo, qui cum eo vivit, I

O holy Lord, Almighty
Father, eternal God, vouch
safe to hal-flow these thy ser
vants for the office of Porters :
that they may render thee a
devout obedience among the
door-keepers of the Church,
and deserve to have a portion
of thy reward among thy elect.
Through our Lord, &c.

Domine sancte, Pater Oni'
nipotens, aeterne Deus, bene-!;
dicere dignare hos famuloi
tuos in officium Ostiariorumj
ut inter Janitores Ecclesiat
tuo pareant obsequio, et inter
electos tuos partem tuae me
reantur habere mercedis. Pej.
Dominum nostrum, &c. '

[Thus concludes this Papal sacrament— Next, after thj
reading of the first gradual, the second Collect, and tbi
second lesson, follows the third sacrament, that :]

Of the Ordination of Readers.
[The Instrument or Matter.]
For the ordaining of Readers, there must be in readiness ti
Book 0/ Lessons (Liber Lectionum). '
The candidates being arranged on their knees in th^
presence of the Pontiff, with candles in their hands, the Pontil
admonishes them, saying :
[The Office, Duties, and Powers of Readers ]
Deariy beloved sons, you Electi,filiicharissimi,ut sit

THE PGXTIFICAL.

I.'")

thatare elected tobeReaders in
the house of our God, listen to
your duty, and fulfil it. For
God is able to increase unto
you the grace of eternal per
fection. Now then a Rea
der it behoveth to read those
things which he uttereth, and
to chant the lessons ; and to
hallow bread and all new fruits.
Wherefore be careful to utter
the words of God, that is to
say, the sacred Lessons dis
tinctly and openly, unto the
understanding and edifying of
the hearers, and free from all
false blundering ; lest by your
inattention to the instruction
of those that hear, the truth of
the divine readings be cor
rupted.* Moreover, what you
read with the mouth, beheve
in the heart, and fulfil in the
deed ; that you may be able
thereby to teach your hearers,
alike by word as by your ex
ample. And therefore, whUe
you read, take your stand in
a lofty place of the church,
that you may be heard and
seen of all, thus figuring by
your bodily position, how you
ought to have your conversa
tion in a lofty grade of virtues ;
that so, you may hold forth to
all that hear and see you, the
model of heavenly life : the
which God by his grace accom
plish in you.
* AU this certainly is remarkable enough in a Church, where, all the
world over, these same lessons are read " in a language not understood of
the people !" "Thou wicked servant, out of thine own mouth thou shalt
be condemned."

lectores in domo Dei nostri,
officium vestrum aguoscite, et
implete. Potens est enim
Deus, ut augeat vobis gratiam
perfectionis aeternfe. Lecto-
rem siquidem oportet legere ea
quae praedicat ; et lectionescan-
tare ; et benedicere panem, et
omnes fructus no vos. Studete
igitur verba Dei, videlicet lec-
tiones sacras, distincte et apert^ ,
ad intelligentiam, et aedifica-
tionem fidelium, absque omni
mendacio falsitatis proferre ;
ne Veritas divinarum lectionum
incuria vestra ad instructio-
nem audientium corrumpatur.
Quod autem ore legitis, corde
credatis, atque opere comple-
atis ; quatenus auditores ves-
tros, verbo pariter, et exemplo
vestro, docere possitis. Ideo-
que, dum legitis, in alto loco
Ecclesiae stetis, ut ad omnibus
audiamini, et videamini, figu
rantes positione corporali, vos
in alto virtutum gradu debere
conversari; quatenus cunctis, a
quibus audimini, et videmini,
ccelestis vitae formam praebea-
tis : quod in vobis Deus im-
pleat per gratiam suam.

16

ROMAN BITES,

Then the Pontiff takes and delivers to all of them the book
from which they are thenceforth to read the Lessons ; which
they touch with their right hand, while the Pontiff says :
[Form of this Sacrament.]
Receive this, and be ye Bea- Accipite, et estote verbi Dei
ders of the Word of God, relatores, habituri, si fideliter
about to have, if you faith- et utiliter impleveritis officium
fully and usefully fulfil your vestrum, partem cum iis, qui
office, your portion with those verbum Dei bene administra-
who have administered well verunt ab initio.
the Word of God from the
beginning. After which, the Pontiff standing in mitre, and turned to the
candidates, still on their knees, says :
Dearest brethren, let us Oremus, fratres charissimi,
pray God the Father Al- Deum Patrem omnipotentem.

mighty, mercifully to pour out
his bene -|- diction upon these
his servants, whom he* vouch
safes to raise to the Order of
Readers ; that so, they may
distinctly read the things that
are to be read in the church,
and fulfil the same in their
works. Through our Lord
Jesus Christ, &c.
Then taking off his mitre and having made the wheel and
obeisance to the altar, he turns round to the ordainedf (con-
versus ad ordinatis), and says :

ut super hos famulos suos,
quosinOrdinem Lectorum dig-
natur assumere, bene -|- dictio-
nem suam clementer effun-
dat ; quatenus distincte le-
gant, quae in Ecclesia Dei le-
genda sunt, et eadem operi
bus impleant. Per Dominum
nostrum Jesum Christum, &c.

Holy Lord, Almighty Fa
ther, eternal God, vouchsafe
to hal-|- low these thy servants
unto the office of Readers, so
that, by assiduity in the read
ings, they be well instructed
and ordered ; and that they
declare the things that are to

Domine sancte. Pater om
nipotens, aeterne Deus, bene-
-f dicere dignare hos famulos
tuos in officium Lectorum,
ut assiduitate lectionum in-
structi sint, atque ordinati ; et
agenda dicant, et dicta opere
impleant, ut in utroque sanctse

• Throughout these ceremonies it is taken for granted that whatever
the Bishop does, it is God that does, for such is the Romish theory ; the
ofiaciator stands in the place of God ; as in the Confessional.
t After the form Accipite et estote, they are called ordinati; before it
they are called ordinandi.

THE FONTIFICAI.. 17
be done, and being declared, Ecclesiae exemplo saiictitatis
fulfil the same in work ; that suae consulant. Per Dominum
so, in both, they may by the nostrum, &c.
example of their sanctity
consult the good of holy
Church.* Through our Lord,
&c. [The above is the whole of this article : the next which we
also give in full, is] —

Of the Ordination of Exorcists.
[The Instrument of this Sacrament.]
For ordaming Exorcists, let there be at hand the Book of
Exorcisms, instead of which can be given the Pontifical or
Missal f
.\fter the chanting of the third Lesson, the Pontiff sits, his
mitre on ; and the candidates being all arranged on their
knees before him with candles in their hands, he admonishes
them, saying: — [The Duties and Powers of Exorcists.]
Dearly beloved sons, now Ordinandi, fihi charissimi,
about to be ordained to the in officium Exorcistarum, de-
office of Exorcists, you ought betis noscere quid suscipitis.
to know what it is that you Exorcistam etenim oportet ab-
are undertaking. Now it jicere daemones ; et dicere po-
1 behoveth an Exorcist to cast pulo, ut qui non communicat,
* This form is not easy to render into literal English. The trans
lator has endeavoured to give the meaning by bringing the first ut
into connection with "benedicere" by the introduction of the particle
.so — So to bless them, that, &e ; and by making the second ut express
,the result of the whole — that so. By " lectionum" he understands
'the Church-readings and the lessons. By assiduously practising these,
"they were to be " weU equipped and ordered" as it were, for reading
them in the Church. There is a play upon the word ordinati: cer-
„:ainly a not very becoming thing in so solemn a matter ; and yet it is a
;ommon thing throughout the Pontifical.
t And very excellent substitutes for a book of exorcisms the Pontifical
,nd Missal are, as wUl abundantly appear to the reader before he shall
ave gone half through this volume. It is a most appropriate de-
ignation authoritatively given, though unwittingly. The Latin of the
bove rubric is. Pro Exorcistis ordinandis paretur liber exorcismorum,
ujus loco dari potest Pontificale vel Missale.
VOL. VII. C

ROMISH RITKS.

out devils; and to say to the
people (i. e. the congregation)
whosoever does not communi
cate, let him give place* {i. e.
leave the Church, go out), and
to minister the water in the
Church service. You, there
fore, receive the power of lay
ing hands upon the possessed
of devils ; through the lay
ing on of your hands unclean
spirits are. expelled by the
grace of the Holy Ghost, and
the words of exorcism (i e.
the exorcising words), from
the bodies that are possessed
by them. Be zealous, there
fore, that like as you expel
devils from the bodies of
others, so you cast out of
your own minds and bodies
all uneleanness and naughti
ness ; lest ye yield yourselves
up to the same, whom by your
ministry you cause to flee
away out of others. Learn
through your office to have
the command over your vices ;
lest the enemy be able to claim
any thing of his own in your
morals. For it is then you
will rightly have the command
over other devils, when you
first overcome their manifold
iniquity in yourselves. The
which the Lord grant you to
do, through his Holy Spirit.
* Here again out of her own mouth this vricked servant can be con'
demned. Of old none were aUowed to be present at the communion-
service but those who communicated, as is now the case in the Churi
of England ; and for a thousand years, at least, it was the practice, even in
the Church of Rome, that an exorcist, or sub-deacon, or other inferioj
officer should cause aU to go out of the church who did not communicate,

det locum ; et aquam in minis-
terio fundere. Accipitis itaque
potestatem imponendi raanum
super energumenos, et per ira-
positionem manuum vestra-
rum, gratia Spiritus sancti et
verbis exorcism! pelluntur spi
ritus immundi a corponbus
obsessis. Studete igitur, ut,
sicut a corporibus aliorum
daemones expellitis, ita a men-
tibus et corporibus vestris om-
nem immunditiam et nequi-
tiam ejiciatis ; ne illis succum-
batis, quos ab aliis, vestro mi-
nisterio effugatis. Discite per
officium vestrum vitiis impe-
rare ; ne in moribus vestris
aliquid sui juris inimicus va-
leat vindicare. Tunc etenim
recte in aliis daemonibus im-
perabitis, cum prius in vobis
eorum multimodam nequitiam
superatis. Quod vobis Do
minus agere concedat per Spi
ritum suum sanctum.

THE PO>fTlFI('AI,. ly
This done, the Pontiff takes and delivers to all of them the
book in which the Exorcisms are written : in the stead of which
can be given the Pontifical or Missal ; which they touch with
their right hand, (Quem manu dextra langunt) while the Pontiff
says : [The Ordaining Act.]
Take ye this, and commit it Accipite, et commendate
to memory, and have ye the memoriae, et habete potesta-
power of laying your hands tem imponendi manus super
on the possessed of devils, energumenos, sive baptizatos,
whether they be baptized, or sive catechumenos.
catechumens. Next, aU devoutly kneeling, the Pontiff standing with his
mitre on, says : [Bidding Prayer.]
Dearest brethren,let us sup- Deum Patrem omnipoten-
pUantly beseech God, the tem, fratres charissimi, sup-
Father Almighty, to vouchsafe plices deprecemur, ut hos
to hal-|- low these his servants famulos suos bene -|- dicere
to the office of Exorcists ; dignetur in officium Exorcis-
that they be spiritual com- tarum ; ut sint spirituales im-
manders for casting out peratores, ad abjiciendos dse-
devils, with all their manifold mones de corporibus obsessis,
subtilty and malice, from pos- cum omni nequitia eorum
sessed bodies. Through thy multiformi Per unigenitum
only-begotten Son, our Lord filium suum, &c.
Jesus Christ, who with, &c.
Then, after the turning to the altar with the Oremus, Flec
tamus genua, and Levate, he immediately turns round to the
ordained on their knees, and says :
[Concluding Prayer.]
Holy Lord, Almighty Fa- Domine sancte. Pater omni-
ther, eternal God, vouchsafe potens, aeterne Deus, bene-f
,0 hal -f low these thy servants dicere dignare hos famulos tuos
ibr the office of Exorcists : in officium Exorcistarum ; ut
,hat through the laying on per impositionem manuum, et
jsing the above words, or words like them. Now however " to hear
ilass," is in that Church almost the all in all, yea to hear mass once at
past on Sundays and holy-days is one of those six commandments of the
Jhurch which are declared to be as binding and obligatory as the com-
!aandments of the Decalogue. (See Catechism.) C 2

20

ROMISH BITES.

of their hands and the office
of their mouth (i. e. the ef
fectual words of exorcism),
they may have the power and
sovereign sway of coercing
unclean spirits ; they may
be approved physicians of
thy Church, being made strong
in the grace of healings, and
in heavenly might. Through
our Lord, &c. .
[Thus the Exorcists being ordained, and having retired to
their seats, next, after the fourth Collect, and fourth Lesson, is]

oris officium, potestatem et
imperium habeant spiritus im-
mundos coercendi ; ut pro-
babiles sint medici Ecclesise
tuae, gratia curationum et vir
tute ccelesti confirmati. Per
Dominum nostrum Jesum
Christum, &c.

The Ordaining of Acolythes.
[The Instruments.]
For the ordaining of Acolythes, a candlestick is to be at
hand with a wax- taper extinguished, and an empty flagon for
sacramental wine. (Pro Acolythis ordinandis parentur can
delabrum cum cereo extincto, et urceolus vacuus pro vino, pro
Sacramento.) All the candidates kneeling in the presence of the Pontiff,
with candles in their hands, the Pontiff sitting with his mitre
on, thus admonishes them, saying :

[Office and
Dearly beloved sons, you
that are about to take upon
you the office of Acolythes,
consider well what you are
undertaking. Now it behoveth
an Acolythe to carry the wax-
taper-stand ; to light the
church candles ; to minister
the wine and water for the
eucharist. Be zealous, there
fore, to fulfil worthily the
office undertaken by you.
For you will not be able to
please God, if, while you carry
a light in your hands before

Duties.] Suscepturi, filii charissimi,
officium Acolythorum, pensate
quod suscipitis. Acolythum
etenim oportet ceroferarium
ferre ; luminaria Ecclesiae ac-
cendere ; vinum et aquam ad
Eucharistiam ministrare. Stu
dete igitur susceptum offi
cium digue implere. Noi
enim Deo placere poteritis, a
lucem Deo manibus praefei-
entes, operibus tenebrarumin-
serviatis, et per hoc aliis es-
empla perfidiae praebeatis. Sd
sicut Veritas dicit : Luceat Im

THE PONTIFICAL.

21

God, you serve the works of
darkness, and thus hold forth
examples of perfidy («'. e. hy
pocrisy) to others. But, as
He who is the truth says :
"Let your light so shine before
men, that they may see your
good works and glorify your
Father who is in heaven."
And, as the Apostle Paul says :
" In the midst of a crooked
and perverse nation, shine ye
as hghts in the world, holding
forth the word of life. Let
your loins, therefore, be girt
about, and your lights burn
ing in your hands, that you
may be the children of the
light. Cast away the works
of darkness, and put ye on
the armour of hght. For ye
were sometimes darkness, but
now are ye light in the Lord.
Walk as children of hght."
Now what that hght is which
the Apostle so eamestiy in
culcates, he himself declares,
adding : " For the fruit of the
light is in all righteousness,
and goodness, and truth."
Be ye, therefore, zealous in all
righteousness, goodness, and
truth ; that you may enhghten
»both yourselves and others,
and the Church of God. For
it is then you will worthily
minister wine and water in the
sacrifice of God, (i e. the
divine sacrifice,) if you have
been presented yourselves, for
a sacrifice to God, in the way of
a chaste life, and good works.
The which the Lord grant
you through his mercy.

vestra coram hominibus, ut
videant opera vestra bona, et
glorificent Patrem vestrum
qui in coelis est. Et sicut
ApostoWs Paulus ait : In me
dio nationis pravae et perver-
sae lucete sicut luminaria in
mundo, verbum vitae continen-
tes. Sint igitur lumbi vestri
praecincti, et lucernae ardentes
in manibus vestris, ut filii lucis
sitis. Abjiciatis opera tene-
brarum, et induamini arma
lucis. Eratis enim aliquando
tenebrae, nunc autem lux in
Domino. Ut filii lucis ambu
late. Quae sitvero istalux,quam
tontopere inculcat Aposto
lus, ipse demonstrat, subdens :
Fructus enim lucis est in omni
justitia, bonitate, et veritate.
Estote igitur soliciti in omni
justitia, bonitate et veritate ;
ut et vos, et alios, et Dei Ec
clesiam illuminetis. Tunc et
enim in Dei sacrificio digne
vinum suggeretis et aquam, si
vos ipsi Deo, sacrificium, per
castam vitam, et bona opera,
oblati fueritis. Quod vobis
Dominus concedat per miseri
cordiam suam.

22

ROMISH RITES.

After this (admonition) the Pontiff takes and delivers to all
of them a candlestick with the candle extinguished, which
they touch one hy one successively with their right hand (quod
successive manu dextra singuli tangunt), while the Pontiff
says : [The Ordaining Act.]
Take ye the wax-taper — Accipite ceroferarium cum
stand with the taper, and cereo, et sciatis vos ad accen-

dendaEcclesiae luminaria man-
cipari, in nomine Domini. R.
Amen.

know ye that you are made
bondmen for lighting the
church-candles, in the name of
the Lord. R. Amen.
Then he takes and delivers to them the empty flagon, which
they must in like manner touch, while he says to all in
common : —

Take the flagon for supply
ing the wine and water for
the eucharist of the blood of
Christ, in the name of the
Lord. R. Amen.

Accipite urceolum ad sug-
gerendum -vinum et aquam in
eucharistiam sanguinis Christi,
in nomine Domini. R. Amen.

After this, they still remaining on their knees, the Pontiff
standing with hismitre on, and with his face towards them,says:

Dearest brethren, let us sup
pliantly beseech God, the
Father Almighty, to vouchsafe
to hal-|-low these his servants
in the Order of Acolythes ;
that so, while they hold out
the light visible in their hands,
they may hold forth the light
spiritual also in their man
ners : by the help of our Lord
Jesus Christ, who with the
same, &c. R. Amen.
Then turning round to the altar, and standing, having taken
off his mitre, he says—" Let us pray." Ministers, " Let us
bow the knee." R. "Rise up again." And immediately
turning round to the ordained on their knees, he says : —
Holy Lord, almighty Father, Domine sancte. Pater om-
eternal God, who by Jesus nipotens, aeterne Deus, qui per
Christ, thy Son our Lord, and Jesum Christum fihum tuum
his Apostles, didst send into Dominum nostrum, et Apes-

Deum Patrem omnipoten
tem, fratres charissimi, sup-
phceter deprecamur, ut hos
famulos suos bene -f dicere
dignetur in ordine Acolytho
rum ; quatenus lumen -visibile
in manibus praeferentes, lumen
quoque spirituale moribusprse-
beant : adjuvante Domino nos
tro Jesu Christo, qui cum eo,
&c. R. Amen. *

THE PONTIFICAL.

23

this world the hght of thy
bright shining ; and who, that
thou mightest blot out the old
hand-writing of our death,
didst will, that the same (son)
should be fastened to the
banner of the most glorious
Cross, and that blood and
water should flow from his
side for the salvation of the
human race : vouchsafe to
hal-flow these thy servants
unto the office of Acolythes ;
that they be faithful sub-
ministers at thy holy altars,
for kindling the lights of thy
Church, and handing the -wine
and water for making the
blood of Christ thy Son in
offering the eucharist. Kindle
O Lord, their minds and hearts
unto the love of thy grace,
that, being enhghtened by the
face of thy bright- shining,
they may render to thee a
faithful servitude in thy holy
Church. Through the same
Christ our Lord. R. Amen.
Let us Pray.
Holy Lord, almighty Fa
ther, eternal God, who didst
speak to Moses and Aaron,
that candles should be hghted
in the tabernacle of testimony,
vouchsafe to hal-flow these
thy servants, that they be
Acolythes in thy Church.
Through Christ our Lord. R.
Amen. Let us Pray.
Almighty everlasting God,
well-spring of hght, and foun
tain of goodness, who by

tolos ejus in hunc mundum
lumen claritatis tuae misisti ;
quique ut mortis nostras anti
quum aboleres chyrographum,
gloriosissimae ilium Crucis
vexillo affigi, ac sanguinem et
aquam ex latere illius pro sa
lute generis humani effluere
voluisti, bene -|- dicere dignare
hos famulos tuos in officium
Acolythorum ; ut ad accen-
dendum lumen Ecclesiae tuae,
et ad suggerendum vinum et
aquam ad conficiendum san
guinem Christi filii tui in
offerenda Eucharistia, Sanctis
altaribus tuis fideUter submi-
nistrent. Accende, Domine,
menteS eorum et corda ad
amorem gratiae tuae, ut illumi-
nati vultu splendoris tui, fide-
hter tibi in sancta Ecclesia
deserviant. Per eundem Chris
tum Dominum nostrum. R.
Amen.

Oremus.
Domine sancte. Pater om
nipotens, aeterne Deus, qui ad
Moysen et Aaron locutus es,
ut accenderentur lucernae in
tabernaculo testimonii bene-t-
dicere dignare hos famulos
tuos, ut sint Acolythi in Eccle
sia tua. Per Christum Domi
num nostrum. R. Amen.
Oremus.
Omnipotens sempiterne Deus,
fons lucis, et origo benitatis,
qui per Jesum Christum filium

24 ROMISII RITES.
Jesus Christ thy Son, the true tuum, lumen verum, mundum
light, hast enlightened the illuminasti, ejusque passionis
world, and redeemed it by the mysterio redemisti, bene-|-
mystery of his passion, vouch- dicere dignare hos famulos
safe to hal-hlow these thy tuos, quos in officium Acoly-
servants, whom we consecrate thorumconsecramus,poscente8
to the office of Acolythes, en- clementiam tuam, ut eorum
treating thy clemency both to mentes et lumine scientiae il-
enlighten their minds with the lustres, et pietatis tuae rore
light of knowledge, and water irriges ; ut ita acceptum mi-
them with the dew of thy gra- nisterium, te auxiliante, pera-
ciousness ; that, by thy help, gant, qualiter ad aeternam
they may perform so accept- remunerationem pervenire me-
able a ministry, as thereby reantur. Per eundem Chris-
(qualiter) to merit to come tum Dominum nostrum. R.
to an eternal remuneration. Amen.
Through the same Christ our
Lord. R. Amen.

Of Sacred [Holy'] Orders in General — (De sacris Ordinibus
in Genere.)
[Gen. Rub.]
Sacred and major orders are the Subdiaconate, the Diaco-
nate, and the Presbyterate ; and all that are ordained to these
ought to communicate ; therefore let small hosts, (literally, vic
tims, i. e. -nafers), equalling them in number, beat hand to be
consecrated for them.*
Of the Ordination of Subdeacon.
[The Instruments or Matter of the Sacrament.]
For the ordaining of Subdeacons let there be at hand an
empty chahce, with a paten laid upon it, with a towel, and the
book of Epistles.
After the fifth Lesson, all the candidate Subdeacons standing
* Sacri et majores ordines sunt Subdjaconatus Diaconatus et Presby-
teratns, ad quos ordinati omnes debent communicare ; ideo parentur pro
eorum numero hostise parva; consecrandffi. — Hence it appears that those
ordained to the minor orders need not be communicants. This is remark
able, and shews what a low estimate the Church has of the Christianity ot
these inferior orders of her clergy. Compare this with the solemnity of
the ceremonies of their ordination, and who would suppose it ?

THE PONTIFICAL.

in presence of the Pontiff with candles in their right hands,
the Pontiff sitting with mitre on, admonishes them, saying :

Dearly beloved sons, you
that are about to be promoted
to the sacred order of sub-
deaconship, ought seriously
to consider again and again,
what a weighty charge you
desire this day to take upon
yourselves, of your own free
choice. Hitherto you have
been free, and you may now,
if you choose, return to a se
cular life ; but ha-ring once
taken upon you this order,
you will no more be allowed
to draw back from your pur
pose, but must wait as perpe
tual servants upon God —
whom to serve, is to reign —
and, with his aid, keep your
chastity, and be ever bond
men in the ministry of the
Church. Wherefore consider
whUe there is yet time, and
if you are minded to perse
vere in your holy purpose,
draw near unto me in the
name of the Lord.
Then they draw near and kneel before the Pontiff at the
epistle side of the altar ; after which the candidate deacons
and priests are also called, and draw near in their vestments,
and holding a candle, each in his right hand. ["Then the
Pontiff reclining on the faldstool with his mitre on, the can
didates prostrate on the carpet, and the ministers and others
¦ kneeling, the Litany is chanted (or said, as the case may be)
to the words inclusive " That thou wouldst vouchsafe to give
¦ eternal rest to all the faithful departed. Hear us, we beseech
'. thee ;" after which words,] is given the benediction, the sanc-
¦¦ tification, and the consecration, thus : the Pontiff rises from
! his reclining posture, in his mitre, and turning himself to the
; prostrate candidates, and holding his pastoral staff in his left
hand, he says :

Filii dilectissimi, ad sacrum
subdiaconatus ordinem pro-
movendi, iterum atque iterum
considerare debetis attente
quod onus hodie ultro appe-
titis. Hactenus enim liberi
estis, licetque vobis pro arbi-
trio ad saecularia vota transire ;
quod si hunc ordinem sus-
ceperitis, amplius non licebit
a proposito resilire, sed D^o,
cui servire, regnare est, per
petuo famulari, et castitatem,
illo adjuvante, servare opor-
tebit, atque in Ecclesiae mi-
nisterio semper esse manci-
patos. Proinde, dum tempus
est, cogitate, et, si in sancto
proposito perseverare placet,
in nomine Domini, hue acce-
dite.

26

ROMISH RITES.

That thou wouldst vouch
safe to hal-flow these elect
ones. R. Hear us, we beseech
thee. He says a second time.
That thou wouldst vouch
safe to hal-flow and sancti -f
fy these elect ones. R. Hear
us, we beseech thee.
He says a third time
That thou wouldst vouch
safe to hal -f low, sancti -f fy,
and conse-f crate these elect
ones. R. Hear us, we be
seech thee.
Then he resumes his reclining posture on the faldstool to
the end of the Litany. The which being ended, the Pontiff
rises, and sits, his mitre on ; and then the candidate deacons
and priests having retired to a convenient distance, whence
they may see what the celebrant is doing, he proceeds to

Ut hos electos bene -f dicere
digneris. R. Te rogamus
audi nos. Secundo dicit.
Ut hos electos bene -f di
cere et sancti -fficare. iJ. Te
rogamus audi nos.
Tertio dicit.
Ut hos electos bene -f dicere
sancti -f ficare et conse -f crare,
R. Te rogamus audi nos.

The Ordaining of the Subdeacons.
The candidate Subdeacons, kneeling, in the presence of the
Pontiff, in a circle, he admonishes them, saying :
Dearly beloved sons, you
that are about to receive the
office of Subdeacon, observe
earnestly what a ministry is
conferred upon you. For it be
hoveth the Subdeacon to make
ready water for the ministry
of the altar ; to minister un
to the deacon ; to wash the
altar-cloths and the corporals ;
and to present the cup and the
paten to be used in the sacri
fice. The oblations which are
brought for the altar, are called
the shew-bread : of these obla
tions, the Deacon must place
upon the altar so much [only]
as may suffice for the people,

Adepturi, filii charissimi,
officium subdiaconatus, sedulo
attendite quale ministerium
vobis traditur. Subdiaconum
enim oportet aquam ad minis
terium altaris praeparare ; Dia-
cono ministrare ; pallas altaris,
et corporalia abluere ; calicem
et patenam in usum sacrifi(i
eidem offerre. Oblationes qus
veniunt in altare, panes props-
sitionis vocantur : de ipsis ob-
lationibus tantum debet in
altare poni, quantum populi
possit sufficere, ne aliquid pUr
tridum in sacrario remaneat.
Pallae quae sunt in substratorio
altaris in alio vase debent

THE PONTIFICAL.

2/

lest any remain to putrify in
the holy place. They must
mind, to wash the under-altar-
cloths in one vessel, and the
corporal-cloths in another (i. e.
each in a different one). And
where the corporal-cloths have
been washed, no other linen
ought to be washed ; and the
water and suds must be thrown
into the baptistery. Be zealous,
therefore,that, while youneatly
and most scrupulously fulfil
these visible ministries, you
exemphty by your conduct
the invisible things signified
by the same. For, in truth,
the altar of the holy Church,
is Christ himself, John so tes
tifying, who declares, in his
Apocalypse, that he saw a
golden altar standing before
the throne, on which and by
which the oblations of the
faithful are consecrated to
God the Father. Now, of this
altar, the cloths, and the cor
porals, are the members of
Christ, namely, the faithful
.of God, with whom the Lord
s clothed as with precious
•garments. " As," saith the
Psalmist, " the Lord hath
reigned, he is clothed with
ijeauty." (Ps. xciii.) St. John
jdso, in the Apocalypse, saw
iihe Son of Man girt with a
.golden girdle, that is, with
he multitude of his saints.
f therefore it happen, through
luman frailty, that the faithful
je stained with any sin, we
fiust present the water of hea-

lavari, et in alio corporales pal
lae. Ubiautem corporales pallae
lotae fuerint ; nullum aliud
linteamen debet lavari, ipsaque
lotionis aqua in baptisterium
debet vergi. Studete itaque, ut
ista -visibiha ministeria quae
diximus, nitide et diligentis-
sime complentes,invisibiliaho-
rum exemplo perficiatis. Al
tare quidem sanctae EcclesiaR,
ipse est Christus, teste Johanne,
qui in Apocalypsi sua altare
aureum se vidisse perhibet
stare ante thronum, in quo, et
per quem, oblationes fidelium
Deo Patri consecrantur. Cujus
altaris pallae et corporalia sunt
membra Christi, scihcet fideles
Dei, quibus Dominus quasi
vestimentis pretiosis circum-
datur, ut ait Psalmista : Do
minus regnavit, decorem in-
dutus est. Beatus quoque
Johannes in Apocalypsi vidit
filium hominis praecinctum
zona aurea, id est, sanctorum
caterva. Si itaque humana
fragilitate contingat in aliquo
fideles maculari, praebenda est
a nobis aqua ccelestis doctrinae,
qua purificati, ad ornamentum
altaris et cultum divini sacri-
ficii redeant. Estote ergo tales
qui sacrificiis divinis et Eccle
siae Dei, hoc est, corpori
Christi, digne servire valeatis
in vera et catholica fide fun-
dati ; quoniam, ut ait Aposto
lus, Omne quod non est de fide
peccatum,estschismaticum est,
et extra unitatem Ecclesiae est.
Et ideo, si usque nunc fuistis

28

ROMISH RITES.

venly doctrine, that, purified
thereby, they may return for
the garnishing of the altar,
and the offering of the divine
sacrifice. Be ye therefore such,
that ye may be able to attend
upon the divine sacrifices and
the Church of God, that is,
the body of Christ, being
grounded in the true catholic
faith, since, as saith the Apos
tle, Every thing that is not
of faith is sin, is schismatical,
is excluded from the unity of
the Church. If then, hitherto
you have been slow to serve
the Church, you ought to be
now diligent; if before drowsy,
now wakeful; if before drunken,
now sober ; if unclean, now
chaste. Which God himself
vouchsafe to bestow upon you,
who liveth and reigneth for
ever and ever.
Then the Pontiff taketh and
delivereth to all of them an
empty chalice, with an empty
paten a-top of it, which they
touch successively, one after
another, with the right hand,
the Pontiff saying :
See whose ministry is deli
vered to you ; therefore I
admonish you so to demean
yourselves, that you may
please God.
Then the Archdeacon deli
vers to them a phial, with
wine and water, also a basin,
with a towel ; all which they
must touch in like manner.

tardi ad Ecclesiam, amodo de
betis esse assidui. Si usque
nunc somnolenti, amodo vigiles,
Si usque nunc ebriosi, amod6
sobrii. Si usque nunc inho-
nesti, amodo casti. Quod ipse
vobis prsestare dignetur qui
vivit et regnat Deus in saecula
saeculorum.

Deinde Pontifex accipit et
tradit omnibus calicem va
cuum cum patena vacua super-
posita ; quem successive manu
dextera singuli tangunt, Pon
tifice dicente.
Videte cujus ministerium
vobis traditur ; ideo vos ad-
moneo, ut ita vos exhibeatis, ut
Deo placere possitis.
Et Archidiaconus tradit eis
urceolos cum -vino et aqua, ac
bacile cum manutergio ; qns
omnia similiter tangere debent.

This done the Pontiff rises, and standing with his mitre on,
and turned to the people, says :

THE PON'riFICAL.

29

[Bidding
Dearest brethren, let lis
pray our God and Lord, to
pour out his bene-f diction
and grace upon these his ser
vants whom he has vouch
safed to call to the office of
subdeaconship ; that, perform
ing a faithful service in his
sight, they may obtain the
rewards predestined to the
saints ; our Lord Jesus Christ
helping, who with the same

Prayer.] Oremus Deum ac Dominum
nostrum, patres charissimi, ut
super hos servos suos quos ad
subdiaconatus officium vocare
dignatus est, infundat bene +
dictionem et gratiam ; ut in
conspectu ejus fideliter ser-
vientes, prfedestinata Sanctis
praemia consequantur : adju
vante Domino nostro Jesu
Christo, qui cum eo vivit, &c.
R. Amen.

liveth, &c. R. Amen.
Then the Pontiff putting off his mitre, and turning round to
the altar says, Ofemus, to which the ministering attendants
add Flectamus genua, and the respondent answers Levate.
And immediately the Pontiff turning round to those that are
being ordained, still on their knees, says :

[Hallowing
Holy Lord, almighty Fa
ther, eternal God, vouch
safe to hal-flow these thy
servants whom thou hast
vouchsafed to elect to the
office of the Subdiaconate ;
that thou mayest instate them
as diUgent and zealous
watchers (sentinels) of hea
venly warfare in thy holy
sanctuary, and that they per
form a faithful subminis
try at thy holy altars : and
rest* upon them the spirit of
wisdom and understanding ;
the spirit of counsel and of
might; the spirit of know
ledge and of piety, and fill

Prayer.] Domine sancte, Pater om
nipotens, aeterne Deus, bene -f
dicere dignare hos famulos
tuos, qui ad subdiaconatus
officium eligere dignatus es ;
ut eos in sacrario tuo sancto
strenuos sollicitosque ccelestis
militiae instituas excubitores,
sanctisque altaribus tuis fideli
ter subministrent: at requiescat
super eos spiritus sapientiae,
et intellectus, spiritus consilii,
et fortitudinis ; spiritus scien
tiae, et pietatis ; et repleas
eos spiritu timoris tui ; et eos
in ministerio divino con-
firmes, ut obedientes facto, et
dicto parentes, tuam gratiam

* The imperative mood. The translator adopts this way of phrasing
this mood in these prayers, as being more suited to the absolute style of
these Romish sacraments. An instance of this way of rendering the mood
we have in the Lord's Prayer : " Hallowed be thy name ; thy kingdom
come," &c. ; instead of " Let thy name be hallowed," &c.

30 ROMISH RITES.
them with the spirit of thy consequantur. Per Dominum
fear,* and strengthen [esta- nostrum, &c. R. Amen.
blish] them in the divine mi
nistry, so that being obedient
in act, and submissive to com
mand, they may obtain thy
grace. Through our Lord,
&c. R. Amen.
Then the Pontiff sitting, having put on his mitre, takes the
amice (amictum) which lies on the neck of the candidates,
and puts it over the head of each one of them, saying :
Receive thou the amice, by Accipe amictum, per quem
which is designated the chas- designatur castigatio vocis.
tening of the voice, in the In nomine Pa -f tris et Fi-|-lii
name of the Fa-f ther and of et .Spiritus + Sancti. R.
the -f Son and of the Holy -f Amen.
Ghost. Amen.
Then putting on the manipule on the left arm of each, he
says :
Receive thou the manipule, Accipe manipulum, per
by which is signified the fruit quem designatur fructus ho
of good works, in the name, norum operum. In nomine
&c. with crossing as above. Pa -f tris, &c.
After that he arrays each one in the tunic, saying to each :
The Lord clothe thee in the Tunica jucunditatis, et
tunic of pleasantness and the indumento laetitiae induat te
garment of joy : in the name, Dominus. In nomine Pa-|-
&c. as before. tris, &c.
Afterwards he takes and delivers to all the book of the
Epistles, they all touching it with the right hand, while he says;
Receive ye the book of Accipite librum Epistola-
Epistles, and have ye power rum, et habete potestatem le-
to read them in the holy gendi eas in Ecclesia sancta
Church of God, as well for Dei, tarn pro vivis, quam pro
the living, as for the dead. In defunctis-f In nomine Pa -|-
the name of the Fa-f ther, &c. tris, &c.
* This is technically called " A prayer for the sevenfold Spirit;" or,
" for the sevenfold Spirit of Grace." Septiformis Spiritus Gratise.
t This is one of the most striking instances of the Church of Rome's
notion of tbe merit of dead works. The subdeacon's reading ot the Episfle
is a work in itself available to the living and the dead ! for that God i«
scored down a debtor to the Church, and this debt is transferable at will

THE PONTIFICAL. 31
All which being finished the ordained return to their
seats. [Thus ends the collation of the invented and superadded
orders of the Romish Church. There is no Scriptural autho
rity for any one of these orders, no divine or apostolic institu
tion or example ; nor is there any trace of them in the early
Church. If we ask a Romish theologian for a proof of these
several orders, aU that he can allege is, that he finds some of
the names in one author, and other some in another, as e.g.
the name Ostiarus here, and the name Exorcist there ; and this,
not earlier than the third century. So it is that the proof of
these orders is given in the Maynooth Text-book (de Ordine,
p. 13). But, according to this way of proceeding, the num
ber might as readily be swelled to ten or a dozen of orders, as
to seven ; so that the mere name proves nothing to the point.
Thus for example, we find grave-diggers (fossarii) mentioned
among the ecclesiastical orders in Jerome and others. So also
chanters (cantores or Psalmistee) are mentioned in the same
way, to say nothing oi widows and virgins, who are mentioned
in the same category. Again, the Exorcist is now one of the
regular orders of the Church of Rome ; yet we are expressly
told in the Apostolic Constitutions, that the exorcists were not
ordained (c. 25). Hence Romanists themselves are "at
daggers drawn" -with one another on the question of the num
ber of orders, (as they are upon innumerable other questions),
some contending for seven, some for more, " There is a threefold
to the credit of others ; yea, even of the dead ! even of those who have
long gone to, and passed, their final reckoning ! Dreadfnl delusion ! And yet
this is the doctrine, not of the Pontifical merely, but of the Catechism of
the Council of Trent also. Treating of that part of penance called Satis
faction, the Catechism says,
CIX. — Satisfacere potest unuspro alio.
In eo vero summa Dei bonitas et dementia maximis laudibus, et gratia-
rum actionibus praedicanda est, qui humanse imbecilitati hoc condonavit,
ut unus posset pro altero satisfacere quod, quidem hujus partis pcenitentise
maxime proprium est ; i. e.
" One person can maHe satisfaction (to God) for another person."
" Herein, indeed, must we magnify vrith the greatest praises and thanks
givings, the great goodness and mercy of God, who has granted this in
dulgence to human weakness, namely, that one person should be able to
make satisfaction for another; which indeed is, in a pre-eminent sense, a
property of this part of penance." — And again. Section CX. Qui divina
gratia pr^diti sunt alterius nomine posunt, quod Deo debetur, persolvere.
" Those who are endowed with divine grace can, in the name of another,
fully pay to God what is owed to God (by the other. V — (Catechismus
ConcUii Tridentini. Pars 11. CIX. CX.)

;>2 ROMISH lUTES.
opinion of theologians on this question." (Maynooth Text
book, p. 14). The Canonists contend for nine orders (ibid),
The name then, it is plain, proves nothing. Some of those verj
writers who mention these lower offices, when they speak par
ticularly of orders, tell us plainly that there are only three
orders in the Church, namely, bishops, presbyters, and dea
cons. So Jerome on Isaiah, xix. ; Optatus Milev. lib. 2,
contra Donatistas, and the false Dionysius Areopagite. More
over, (as the Maynooth Text-book admits, p. 17), the Greek
Church acknowledges only four orders, as is evident from all
her most ancient rituals, viz. readers, subdeacons, deacons, and
presbyters. And yet the orders of the Greek Church are
admitted by the Church of Rome. Hence, says Bishop Bur
nett, " from all which it appears, that there was no settled
order agreed on or received in the Catholic Church about
these inferior degrees ; some of them that were received in
some Churches, were not in other Churches ; and what was
generally received in one age, was laid aside in another ; and
therefore there is now no obligation on us to continue those
still." (Gibson, ii. p. 121). All which is now confessed in
the Maynooth Text-book, which says : " Whereas of the
forementioned (seven) orders, some were instituted not by
Christ but by the Church ; therefore they did not all obtain
always in all Churches. Hence some of them are omitted by some
of the Fathers, because they only mention such as obtained in
the places where they lived. But they did not say that othen
did not obtain in other places." (p. 17-)
In short, the state of the case comes simply to this : We
have various offices now in the Church of England, such as
church-clerks, singers, beadles, sextons, pew-openers, &c.; and
the Church of England would do exactly what the Church of
Rome has done, if she were now to raise all these into distinct
and separate orders, and devise matter and form for their ordi
nation, and make their ordination a sacrament ; she would be
guilty of the same impiety and sacrilege.]

Of the Ordination of Deacons.
After the ordination of the Subdeacons, the mass is pro
ceeded with to the end of the Epistle, which is read by one of
the newly ordained Subdeacons : after which the Pontiff re
turns to the faldstool, and sits thereon in mitre. Then the
candidate Deacons come up and kneel down before the altar,

THE PONTIFICAL.

33

rested in amice, albe, cingule and manipule, and holding a stole
in their left hand, a candle in their right, and a dalmatic over
their left arm : whom an Archdeacon presents to the Pontiff,
saying :

Most reverend Father, holy
Mother the Cathohc Church
demands, that you ordain these
present Subdeacons to the
weighty charge of Deaconship.
The Pontiff asks, saying :
Dost thou know them to be
worthy ?
The Archdeacon answers :
So far as human frailty can
know, I both know and do
testify that they are worthy
of (meet for) the burden of
this office.
The Pontiff rephes: Thanks
be to God.

Reverendissime Pater, pos-
tulat sancta mater Ecclesia
Catholica, ut hos praesentes
subdiaconos ad onus Diaconii
ordinetis. Pontifex interrogat dicens :
Scis Ulos dignos esse ?
Respondet Archidiaconus :
Quantum humana fragilitas
nosse sinit, et scio et testificor
ipsos dignos esse ad hujus onus
officii. Et Pontifex dicit : Deo gra
tias.

And then proceeds to ordain the same. And first of all,
sitting in mitre, he announces to the clergy and people, saying:

Auxiliante Domino Deo et
Salvatore nostro Jesu Christo,
ehgimus hos praesentes subdia
conos in ordinem diaconii. Si
quis habet aliquid contra illos,
pro Deo et propter Deum, cum
fiducia exeat, et dicat ; verum
tamen memor sit conditionis

Our Lord God and Saviour
Jesus Christ helping, we elect
these here Subdeacons into
the order of Deaconship. If
any one has any thing against
the same, let him, for God,
and for the love of God, come
forth with confidence and de
clare it ; but yet be he mind- suae.
ful of his own condition, (i. e.
of what he says, and who and
what he himself is).
Then pausing for a while, he turns his discourse to those
that are to be ordained, and admonishes them, saying :
Dearly beloved sons, about Provehendi, filii dilectissimi,
to be promoted to the order adLe-riticum ordinem, cogitate

of Levites, think seriously to
how great a degree you ascend .
For it behoveth a Deacon to
minister at the altar; to baptize ;
VOL. VII.

magnopere ad quantum gra-
dum Ecclesiae ascenditis.
Diaconum enim oportet minis
trare ad altare, baptizare, et

34

ROMISH RITES,

to preach. Now in the old
Law, of the twelve tribes one
was chosen, that of Le-vi, that
by especial consecration it
might serve perpetually the
tabernacle and its sacrifices ;
and of so great a dignity was
it, that none could rise to that
divine ministry and office, but
of that stock. Insomuch that
by a certain high prerogative
of heritage, it deserved both
to be, and to be called, the
tribe of the Lord. Of these
you, my dearly beloved sons,
hold this day the name and
the office, because you are set
apart in the Levitical office for
the service of the tabernacle of
testimony, that is, the Church
of God : the which ever with
her armour on, fights against
her enemies in incessant com
bat. Hence, says the Apostle :
We wrestle not against flesh
and blood, but against princi
palities, ^c. This Church of
God you ought to bear, as they
did the tabernacle, and fortify
with a holy garniture, with
divine preaching, and a perfect
example. For the interpre
tation of Levi, is added, or
adopted ; and you, dearly
beloved sons, who receive your
name from the paternal in
heritance, be ye adopted from
carnal desires, from earthly
concupiscencies, which war
against the soul ; be ye
comely, clean, pure, chaste,
as becomes the ministers of
Christ, and the stewards of the
mysteriesofGod. And, because

praedicare. Sane in vetere
lege ex duodecem una tribus
Levi electa est, quae speciali
devotione tabernaculo Dei
ejusque sacrificiis, rituperpetuo
deserviret. Tantaque dignitas
concessa est, quod nullus nisi
ex ejus stirpe ad divinum
ilium cultum atque officium
ministraturusassurgeret; adeo,
ut grandi quodam privile-
gio hereditatis et Tribus
Domini esse mereretur, et
dici : quorum hodie, filii dilec
tissimi, et nomen et officium
tenetis, quia in ministerium
tabernaculi testimonii, id est,
Ecclesiae Dei eligimini in
Levitico officio : quae semper
in procinctu posita, incessabili
pugna contra inimicos dimi-
cat ; unde ait Apostolus : non
est nobis colluctatio adveisus
camera et sanguinem, sed ad-
versus principes et potestates,
adversus mundi rectores tene-
brarum harum, contra spiritu-
alia nequitiae in ccelestibus.
Quam Ecclesiam Dei, veluti
tabernaculum portare et mn-
nire debetis ornatu sancto,
pr aedicatu di-vino, exemplopei'-
fecto. Levi quippe interpre-
tatur additus sive assumptus.
Et vos fihi delectissimi qui ab
hereditate paterna nonien
accipitis estote assumpti a
carnalibus desideriis, a terrenis
concupiscentiis quae militant
adversus animam; estote nitidi,
mundi, puri, casti, sicut decet
ministros Christi et dispensa-
tores mysteriorum Dei ; . • et,
quia coministri et co-operatores

THE PONTIFICAL.

35

you are the co-ministers, and co
makers of the Lord's body and
blood, be ye strangers to all
allurements of the flesh, as
Scripture saith : " Be ye clean
who carry the vessels of the
Lord." Think of blessed
Stephen elected to this office
by the Apostles for the merit
of his pre-eminent chastity —
Take care that to whom you
announce the Gospel with the
mouth, you expound it to the
same by your hving works,
that of you it may be said :
" Blessed are the feet of them
that preach the Gospel of
peace, that bring glad-tidings
of good." Have your feet shod
with the examples of the saints
in the preparation of the Gospel
of peace. The which the Lord
grant you through his grace.
Then the Pontiff, in an intelhgible voice, addresses the clergy
and people, saying : [Bidding Prayer.]
Let our joint and common Commune votum communis
prayer follow our joint and oratio prosequatur ; ut hi to-

estis Corporis et Sanguinis Do
mini, estote ab omni illecebra
carnis alieni, sicut ait Scrip-
tura : Mundamini, qui fertis
vasa Domini. Cogitate beatum
Stephanum, merito praecipuae
castitatis ab Apostolos ad offi
cium istud electum. Curate,
ut quibus Evangelium ore
annuntiatis, vivis operibus ex-
ponatis ; ut de vobis dica-
tur ; Beati pedes evangelizan-
tium pacem, evangelizantium
bona. Habete pedes vestros
calceatos Sanctorum exemphs
in praeparatione Evangehi
pacis. Quod vobis Dominus
concedat per gratiam suam.

our
common wish ; that by the
prayer of the whole Church,
these who are here prepared
for the ministry of the diaco-
nate, be illustrious in the order
of Levitial bene + diction ; and
that being pre-eminently bright
in spiritual bearing, they may
shine forth in the grace of
sanctification : our Lord Jesus
Christ so granting (so per
forming it for them), who with
the Father, &c.
Then the Pontiff rising with his mitre on, and standing with
his face to those that are to be ordained, says aloud in the
reading tone : d 2*

tius Ecclesiae prece, qui ad
Diaconatus ministerium prae-
parantur, Leviticae bene-f dic-
tionis ordine clarescant, et
spirituali conversatione praeful-
gentes, gratia sanctificationis
elucesmt : praestante Domino
nostro Jesu Christo, qui cura
Patre, &c.

36

ROMISH RITES.

[Second Bidding Prayer.]
Dearly beloved brethren, let Oremus fratres charissimi,

us pray God the Father Al
mighty, mercifully to pour
out the grace of his benedic
tion upon these his servants,
whom he vouchsafes to raise
to the office of Deaconship,
and propitiously to preserve
to the same the gifts of his
consecration given them, and
mercifully to hear our prayers :
that he may graciously follow
with his aid the things which
shall be done here by our
ministry ; and sanctify and
confirm by his bene -f diction
those, whom, according to our
understanding and judging,
we believe meet to be conse
crated (offered or dedicated to
God), for celebrating sacred
mysteries . Through thy only
begotten Sou, our Lord, &c.
Then putting off his mitre, and holding his hands stretched
out before his breast, he says, in chant the preface.

Deum Patrem omnipotentem ;
ut super hos famulos suos, quos
ad officium Diaconatus dig-
natur assumere, benedictionis
suae gratiam clementer effun-
dat, eisque consecratioais in-
dultae propitius dona conservet,
et preces nostras clementer ex-
audiat : ut, quae nostro gerenda
sunt ministerio suo benignus
prosequatur auxilio, et quos
sacris mysteriis exequendis pro
nostra intelligentia credimus
offerendos, sua bene -f dictione
sanctificet et confirmet. Per
unigenitum filium suum Domi
num nostrum, &c.

It is very meet and just,
right and saving (tending to
salvation), that we should, al
ways and in all places, give
thanks unto thee, 0 holy Lord,
almighty Father, eternal God,
the giver of honours, the dis
tributor of orders, and the
disposer of offices, who through
THE Word abiding in thee,
Jesus Christ, thy Son our
Lord, thy power and thy wis
dom, dost, by an everlasting
providence renew all things,
dispose all things, prepare and
dispense them suitably to every

Vere dignum et justum est
aequum et salutare, nos tibi
semper et ubique gratias agere,
Domine sancte. Pater omnipo
tens, aeterne Deus, honorum
dator ordinumque distributor,
atque officiorum dispositor,
qui in te manens innovas om
nia et cuncta disponis, per
Verbum, virtutem, sapientiam-
que tuam, Jesum Christum
fihum tuum Dominum nos
trum, sempitema proridentia
praeparas, et singuHs quibus-
que temporibus aptanda dis-
pensas. Cujus corpus, Ec-

THE PONTIFICAL.

37

single time and occasion.
Whose body, namely thy
Church, distinguished by a
variety of heavenly graces, and
knit together in her several and
distinct members, made one by
the wonderful law of a fitly-
framed whole, thou dost gra-
ciou^y grant to grow up and
expand into the increase of thy
holy temple ; arraying a sacred
official service of a three-fold
order of ministers, to warfare
for thy name ; having elected
from the beginning the sons of
Levi, that always abiding as
faithful sentinels in the mys
tical operations of thy house,
they should possess, by perpe
tual lot, the heritage of eternal
benediction. Bend down, O
Lord, we beseech thee, thy
watchful care over these also
thy servants, whom about to
serve at thy sacred altars, we
suppliantly dedicate to the
office of Deaconship. And
we, it is true, as men ignorant
of the divine perception, and
the supreme reason, do form
our estimate of the life of these,
as far as is in our power (i. e.
the best we can). But by thee,
O Lord, the things which to us
are unknown, do not pass un
noticed. Thee, the things that
are hidden deceive not. Thou
art the knower of secrets.
Thou art the searcher of hearts.
Thou wilt be able both to ex
amine the life of these, with
that heavenly judgment in
which thou art alway strong

clesiam videlicet tuam coeles "
tium gratiarum varietate dis-
tinctam, suorumque connexam
distinctione membrorum, per
legem mirabilem totius com-
paginis unitam, in augmen-
tum templi tui crescere, dila-
tarique largiris ; sacri mune-
ris servitutem trinis gradibus
ministrorum nomini tuo mili-
tare constituens ; electis ab
initio Levi filiis, qui in mysti-
cis operationibus domus tuae
fidehbus excubiis permanen-
tes, hereditatem benedictionis
aeternae sorte perpetua possi-
derent. Super hos quoque
famulos tuos, quaesumus, Do
mine, placatus intende, quos
tuis sacris altaribus servituros
in officium Diaconatus suppli-
citer dedicaraus. Et nos quidem
tanquam homines, divini sen-
sus et summae rationis ignari,
horum vitam, quantum possu-
mus, aestimamus. Te autem
Domine, quae nobis suntignota,
non transeunt, te occulta non
fallunt. Tu cognitor es secre-
torum ; tu scrutator es cor-
dium. Tu horum vitam cce
lesti poteris examinare judi-
cio, quo semper praevales, et
admissa purgare, et ea, quae
sunt agenda, concedere.

38

ROMISH RITES.

and prevailing ; and to purge
them of their faults (miscar
riages), and grant them to do
the things that they ought to
do. Here the Pontiff alone,
stretching forth his right hand,
puts it on the head of each one
that is to be ordained — and no
oneelse puts hand on with him,
because they are consecrated,
not to priesthood, but to mi
nistry (i. e. attendance on the
priesthood), saying to each
one :
Receive thou the Holy
Ghost for thy strength, and
for resisting the devil and his
temptations. In the name of
the Lord.
Then resuming his former tone, he proceeds, holding
right hand extended, to the end of the Preface.

Hie Pontifex solus manura
dexteram extendens, ponit su
per cuilibet ordinando — et nul
lus alius, quia non ad sacerdo-
tium, sed ad ministerium con
secrantur, dicens singulis :

Accipe Spiritum Sanctum
ad robur, et ad resistendum
diabolo et tentationibus ejus,
In nomine Domini.

Send forth upon them, O
Lord, we beseech thee, the
Holy Ghost, that they may be
strengthened by the gift of
sevenfold grace for the work
of faithfully executing thy
ministry. Be in them abund
antly the form of all virtue,dis-
creet authority, constant mo
desty, pureness of innocence,
and the observance of spiritual
disciphne. Let thy precepts
shine in their manners ; that
in the example of their chas
tity, the people may have a
holy pattern to follow; and
presenting a good testimony
of conscience, may they con
tinue firm and stable in Christ;
and by a worthy and success
ful bearing, let them merit,

Emitte m eos, quaesumusi
Domine, Spiritum sanctum,
quo in opus ministerii tui fide
liter exequendi septiformis
gratife tuae munere roborentur.
Abundet in eis totius forma
¦virtutis, auctoritas modesta,
pudor constans, innocentiee
puritas, et spiritualis obser-
vantia disciplinae. In moribns
eorum praecepta tua fulgeant;
ut suae castitatis exemplo imi-
tationera sanctam plebs acqui-
rat ; et bonum conscientise tes
timonium praeferentes, in
Christo firmi et stabiles per-
severent ; dignisque successi-
bus de inferiori gradu per
gratiam tuam capere potiora
mereantur. Per eundem Do
minum nostrum, &c.

THE PONTIFICAL. 39
through thy grace, to rise
from a lower to a higher de
gree. Through the same our
Lord, &c. '
After this, the Pontiff sitting in mitre, lays successively upon
the left shoulder of every one that is to be ordained kneeling
before him, the stole which each one has in his hand, saying
to each one :
Receive thou the white -f Accipe stolam -f candidam
stole from the hand of God ; de manu Dei ; adimple minis-
fulfil thou thy mmistry, for terium tuum, potens enim est
God is able to increase his Deus, ut augeat tibi gratiam
grace unto thee, who liveth suam. Qui vivit et regnat in
and reigneth for ever and ever, saecula saeculorum. R. Amen.
R. Amen.
WhUe so saying, he makes the sign of the cross upon every
one of them ; and his ministers must bend round the extremi
ties of the stole and tie them under the right arm.
Next, taking the dalmatic, he clothes each one in it succes
sively, saying to each :
The Lord clothe thee with Induat te Dominus indu-
the garment of salvation, and mento salutis, et vestimentio
always encompass thee with laetitiae, et dalmatica justitiae
therobeof joy, and the dalma- circumdet te semper. In no-
tic of righteousness. In the mine Domini. R. Amen.
name of the Lord. R. Amen.
Last of all, he takes and dehvers to all the book of the
Gospels, which they touch with their right hands, while he
(the Pontiff) says : [The Ordaining Act.]
Receive ye power to read Accipite potestatem legendi
the Gospel in God's Church, Evangelium in Ecclesia Dei,
as well for the living as for tam pro vivis, quam pro de-
the dead. In the name of the functis. In nomine Domini.
Lord. R. Amen. R. Amen.
Then, after Oremus, Flectamus Genua, and Levate, turning
round to the ordained (ad ordinatos) , he says :
Hear, 0 Lord, our prayers, Exaudi, Domine, preces nos-
and send forth the spirit of tras, et super hos famulos tuos
thy bene -f diction upon these spiritum tuae bene -f dictionis
thy servants ; that enriched emitte ; ut ccelesti munere di-
by thy heavenly bounty, they tati, et tuae majestatis gratiam
may be able both to attain the possint acquiere, et benfe vi-

40 ROMISH RITES.
grace of thy majesty, and to vendi aliis exemplum praebere,
hold forth to others a pattern Per Dominum nostrum Jesum
of good living, through our Christum filium tuum, qui
Lord Jesus Christ, thy Son, tecum vivet, &c.
who with thee hveth, &c.
Then [after another prayer for a blessing] the ordained re
turn to their places.

[Before entering on the next two articles in the Pontifical,
it will not be amiss to set down here the three first Canons of
the fourth Council of Carthage, held a. d. 398, in which we
have the fullest and earliest account of the ordination of
Bishops and Presbyters in the Latin Church.]
Sacrarum Ordinationum Ritus.
CANON I.
Qui Episcopus ordinandus est antea examinetur.*
Cum in his omnibus examinatus, inventus fuerit plane in-
structus, tunc eum consensu clericorum, et laicorum, et con-
ventu totius provinciae Episcoporum, maximeque metropolitani
vel authoritate vel presentia, ordinetur Episcopus. Suscepto
in nomine Christi episcopatu, non suae delectationi,nec suis mo-
tibus, sed his Patrum definitionibus acquiescat. Dehinc
disponitur, qualiter ecclesiastica officia ordinantur.
CANON II.
Episcopus cum ordinatur, duo Episcopi ponant, et teneant
Evangeliorum codicem supra caput, et cervicem ejus : et uno
super cura fundente benedictionem, reliqui omnes Episcopi
qui adsunt, manibus suis caput ejus tangant.
CANON III.
Presbyter cum ordinatur, Episcopo eum benedicente, et
manum super caput ejus tenente, etiam omnes Presbyteri qui
praesentes sunt, manus suas juxta manum Episcopi super
caput illius teneant. IN ENGLISH.
Let him that is ordained a Bishop, be first examined.
When, being examined in all these things, he is found ft%
instructed, then let him be ordained bishop, with the consent
of the clergy and laity, in a meeting of the bishops of the whole
province, and chiefly either by the authority, or in the pre-
• The canon proceeds to state at length the points of doctrine and
manners in which the candidate is to be examined.

THE PONTIFICAL. 41
sence of, the metropolitan. And having undertaken the
Episcopate in the name of Christ, he must acquiesce, not in
his own pleasure or inclination, but in the definitions of the
Fathers. How ecclesiastical officers are ordained, is set down
as follows : CANON II.
When a Bishop is ordained, let two bishops lay and hold
the book of the Gospel on his head, and neck ; and one saying
a blessing over him, let all the other bishops that are present,
touch his head with their hands.
CANON III.
When a Presbyter is ordained, the bishop blessing him,
and holding his hand upon his head, let all the presbyters
that are present, hold their hands beside the bishop's hand
upon his head. Of the ordaining of a Presbyter.
[The Instruments or Matter.]
For the ordaining of Presbyters there must be at hand oil of
catechumens ; a chahce, with wine and water ; a paten, with
a host laid upon it; some bread-pith ; and a basin and jug for
washing the hands, which they wipe each one in his own napkin.
The candidates being arrayed in deacon's vestments, and
holding, each one, over his left arm, a planeta folded, a candle
in the right hand, and a white napkin for tying up his hands,
are presented to the Pontiff by the archdeacon ["with a form
similar to that before used for the deacons; and, after a similar
si quis, addressed by the Pontiff to the clergy and people] , the
Pontiff, turning his discourse to those that are to be ordained,
admonishes them, saying :
Dearly beloved sons, now Consecrandi, filii dilectis-
to be consecrated to the office simi, in Presby teratus officium,
of presbytership, be zealous to illud digne suscipere, ac sus-
undertake the same worthily, ceptum laudabiliter exequi stu-
and, when undertaken, to dis- deatis. Sacerdotem etenim
charge it laudably. For it oportet offerre, benedicere,
behoveth a priest to offer; to praeesse, praedicare, et bap-
bless (consecrate); to preside; tizare. Cum magno quippe
to preach ; to baptize. Surely, timore ad tantum gradum
then, it is with great fear that ascendendum est, ac providen-
one should ascend to so great dum, ut ccelestis sapientia,
a degree ; and care must be probi mores, et diuturna jus-
taken, that those elected to the titiae observatio ad id electos

42

ROMISH RITES.

same be commended thereto
by their heavenly wisdom,
honest manners, and long ob
servance of righteousness.
Wherefore the Lord com
manding Moses to choose out
from all Israel seventy men
for his helpers, to whom he
should divide the gifts of the
Holy Ghost, added, " Whom
thou knowest to be elders of
the people." Now, by the
seventy men that are elders,.
you in truth are designed, if,
through the sevenfold Spirit,
keeping the decalogue of the
Law, you shall be found up
right and of mature age, alike
in knowledge and in practice.
Under the same mystery also,
and the same figure, in the
New Testament, the Lord
chose seventy-two, and sent
them to preach, two by two,
before him ; that he might
thus teach us, as well by word
as by deed, that the ministers
of his Church ought to be
perfect in faith and work ; or
grounded in the virtue of the
two-fold love, namely, that of
God and ourneighbour. Study,
therefore, to be such as to
shew yourselves meetly and
worthily chosen, through the
grace of God, for helpers to
Moses and the twelve Apos
tles, that is, to the Catholic
bishops, who are figured by
Moses and the Apostles.Verily,
wonderful is the variety where
with the holy Church is array
ed, and garnished, and ruled ;
when men of divers orders are

commendent. Unde Dominus
praecipiens Moysi, ut septua-
ginta viros de universe Israel
in adjutorium suum ehgeret,
quibus Spiritus sancti dona
divideret, suggessit ; Quos tu
nosti, quod senes populi sunt.
Vos siquidem in septuaginta
viris et senibus signati estis ;
si per Spiritum septiformem
decalogum legis custodientes,
probi et maturi in scientia
similiter et opere eritis. Sub
eodem quoque mysterio, et
eadem figura, in novo Testa-
mento Dominus septuaginta
duos elegit, ac binos ante se in
praedicatione misit ; ut doceret
verbo simul, et facto, ministros
Ecclesiae suae fide et opere
debere esse perfectos ; seu ge-
minae dilectionis, Dei scilicet
et proximi, virtute fundatos.
Tales itaque esse studeatis, ut
in adjutorium Moysi, et duo-
decim Apostolorum, Episco
porum videlicet Cathohcorum,
qui per Moysen et Apostolos
figurantur, digne, per gratiam
Dei, eligi valeatis. Hac certe
mira varietate Ecclesia sancta
circumdatur, ornatur, et regi-
tur ; cum alii in ea Pontiflces,
alii minoris ordinis Sacerdotes,
Diaconi, et Subdiaconi, diver-
sorum ordinum viri consecran
tur ; et ex multis et alternse
dignitatis membris, unum cor
pus Christi efficitur. Itaque,
filii dilectissimi, quos ad nos
trum adjutorium fratrum nos-
trorum arbitrium consecrandos
elegit, servate in moribus ves
tris castae et sanctae vitae in-

THE PONTIFICAL.

43

tegritatem. Aguoscite quod
agitis. Imitamini quod trac-
tatis ; quatenus mortis Domi-
nicae mysterium celebrantes,
mortificare membra vestra a.
vitiis et concupiscentiis omni
bus procuretis. Sit doctrina
vestra spiritualis medicina po-
pulo Dei. Sit odor vitae ves
trae delectamentum Ecclesiae
Christi ; ut praedicatione atque
exemplo tedificetis domum, id
est, familiam Dei : quatenus
nee nos de vestra provectione,
nee vos de tanti officii suscep-
tione damnari a Domino, sed
remunerari potiiis mereamur.
Quod ipse nobis concedat per
gratiam suam. R. Amen.

consecrated therein, some as
Pontiffs, and others of minor
orders, as priests, deacons,
and subdeacons ; and when the
one body of Christ is made up
of many members, and each
one of a dignity higher than
the other. Therefore, dearly
beloved sons, whom the choice
of our brethren has elected to
be consecrated as our helpers,
maintain in your manners an
entireness (unsulhedness) of
chaste and holy life. Know
what it is that you do ; imitate
what you handle; so that cele
brating the mystery of the
Lord's death, you be careful
to mortify your members to
all vices and concupiscences.
Let your teaching be a spi
ritual medicine to God's peo
ple. Be the odour of your
i life a delight of the Church of
Christ ; that by your preach
ing and example you may edify
the house, that is, the family
of God ; so that neither we
for promoting you to, nor you
for taking upon you, so great
an office, deserve to be con
demned of the Lord, but rather
to be rewarded. The which
he himself grant us through
his grace. R. Amen.
This admonition ended, the candidates kneeling two and
two successively before him, the Pontiff standing in mitre,
neither prayer nor chant premised, lays both his hands at
once on the head of each candidate successively,* saying no-
• The imposition of hands here prescribed with the exhortation, Oremus,
patres charissimi, and the prayer that follows, Eacaudi nos, was the most
ancient form of ordination of which we have any trace in antiquity ; as
Morinus, a priest of the Church of Rome, and a penitentiary in great

44

ROMISH RITES.

thing. The same is done after him by all the priests (sacer
dotes) who are present ; of whom there ought to be three or
four. After which both Pontiff and priests hold their right
hands extended over them : and the Pontiff standing in mitre,

Oremus, fratres charissimi,
Deum Patrem omnipotentem,
ut super hos famulos suos,
quos ad Presbyterii munus
elegit, ccelestia dona multipli-
cet ; et quod ejus dignatione
suscipiunt, ipsius consequantur
auxilio. Per Christum Domi
num nostrum. R. Amen.

Dearest brethren, let us
pray God the Father Al
mighty, to multiply upon these
his servants, whom he has
elected to the office of elder
ship, his heavenly gifts; and
that what they undertake by
his vouchsafement, they ob
tain by his help. Through
Christ our Lord. R. Amen.
Then the Pontiff putting off his mitre, and, after the usual
Oremus and obeisance to the altar, &c., turning round to those
that are to be ordained, says :

Hear us, we beseech thee,
O Lord our God, and pour
upon these thy servants, the
bene -f diction of the Holy
Ghost, and the virtue (might)
of priestly grace ; that these
whom we offer up to thy holy
eyes to be consecrated, thou
mayest follow with the perpe
tual largeness of thy bounty.
Through Jesus Christ our Lord
thy Son, who with thee liveth,
&c. R. Amen.

Exaudi nos, quaesumus, Do
mine Deus noster, et super
hos famulos tuos bene-f dic
tionem sancti Spiritus, et gra
tiae sacerdotalis infunde virtu
tem ; ut, quos tuae pietatis
aspectibus efferimus conse
crandos, perpetua muneris tui
largitate prosequaris. Per Do
minum nostrum Jesum Chris
tum filium tuum, qui tecum
vi-vit et regnat in unitate ejns-
dem spiritus sancti Deus :

credit and esteem at Rome, has made evident fi:om a collection of the
most ancient rituals that could any where be found. But the Church of
Rome has altered this old form into a mere ceremony or adjunct of the
office of ordination previous to the ordaining act, which she makes tn con
sist in a different thing altogether, as we shall see anon. Moreover the
form, which was of old, the Prayer of Consecration, beginning Dome
Sancte Pater, omnipotens ceteme Deus, honorum auctor, &c., shehu
changed into a mere preface, coming before the consecration. Also the
form called the Benediction in the earliest known ordinal, and which
begins Deus sanctificationum auctor, she has changed into a prayer for
a blessing upon those that are to be ordained. And so in short she bai
dealt with all the forms that are in the oldest Ordinal which Morinm
could find.

THE PONTIFICAL.

4r>

Then extending his hands
Preface or Sursum Corda] :
: . . . . It is very meet and
just, right and tending to sal
vation that we should always
and in all places give thanks
unto thee, 0 holy Lord, al
mighty Father, eternal God ;
author of honours and distri
butor of all dignities, by whom
all things are strengthened,
the improvements of the ra
tional nature being always en
larged by thee, for the better,
through a settled and well
arranged order of congruous
plan ; from whence the
priestly degrees and Levitical
offices, by mystical sacraments
instituted, grew up : so that
when thou hadst set supreme
Pontiffs (high-priests) as
rulers over the people, thou
didst elect for the help of the
fellowship and work of the
same, men of an inferior order
and secondary dignity. In
like manner in the wUderness
thou didst propagate the
spirit that was in Moses into
the minds of seventy prudent
men; whomhe usingas helpers
with him over the people, did
easily govern innumerable
multitudes. So also thou
didst transfuse into Eleazar
and Ithamar, the sons of
Aaron, abundance of the ful
ness that was in their father.
So that the ministry of the
priests might be sufficient
(that there might be enough
of priestly ministers) for the

before his breast he says [the

.... Vere dignum et jus
tum est, aequum et salutare, nos
tibi semper, et ubique gratias
agere, Domine sancte. Pater
omnipotens, aeterne Deus,
honorum auctor, et distributor
omnium dignitatum, per quem
proficiunt universa ; per quem
cuncta firmantur, amplificatis
semper in melius naturae ra-
tionalis incrementis, per or
dinem congrua ratione dispo-
situm. Unde et sacerdotales
gradus, atque officia levita-
rum, sacramentis mysticis in-
stituta creverunt : ut ciira
Pontifices summos regendis
popuUs praefecisses, ad eorum
societatis et operis adjumen-
tum, sequentis ordinis viros
et secundae dignitatis eligeres.
Sic in eremo per septuaginta
virorum prudentium mentes,
Moysi spiritum propagasti ;
quibus ille adjutoribus usus,
in populo innumeras multitu-
dines facilfe gubernavit. Sic
etinEleazarum et Ithamarum,
filios Aaron, paternae plenitu-
dinis abundantiam transfu-
disti ; ut ad hostias salutares,
et frequentioris officii sacra-
menta, ministerium sufficeret
Sacerdotum. Hac providentia,
Domine, Apostolis Filii tui
Doctores fidei comites addi-
disti, quibus illi orbem totum
secundis praedicationibus im-
pleverunt. Quapropter iufir-
mitati quoque nostrae, Domine,

46

ROMISH RITES.

quaesumus, haec adjumenta
largire ; qui quanto fragiliores
sumus, tanto his pluribus in-
digemus. Da, quaesumus,
omnipotens Pater, in hos
famulos tuos Presbyterii dig
nitatem ; innova in visceribns
eorum spiritum sanctitatis ;
ut acceptum h. te, Deus, se-
cundi meriti munus obtineant,
censuramque morum exemplo
suae conversationis insinuent.
Sint providi co-operatores
ordinis nostri ; eluceat in eis
totius forma justitiae, ut bo-
nam rationem dispensationis
sibi creditae reddituri, aeternffi
beatitudinis praemia conse
quantur. Per eumdem Do
minum nostrum, &e. R.
Amen.

saving sacrifices and sacra
ments of more solemn and
pubhc ministrations. With
the same providence, O Lord,
thou didst add as companions
to the Apostles of thy Son,
teachers of the faith, with
whom they filled the whole
world in their prosperous
preachings.* Therefore, O
Lord, we beseech thee, grant
these helps to our infirmity
also ; who, by how much the
weaker we are, do need them
the more. Bestow, we be
seech thee, almighty Father,
upon these thy servants, the
dignity of priesthood. Renew
in their inward parts the
spirit of holiness ; that they
may obtain the office of se
cond merit, received from
thee, 0 God ; and insinuate
by the example of their con
versation a censure of man
ners. Let them be provident
fellow-labourers with our or
der ; let the form of all righte
ousness shine forth in them ;
that, when they shall render
a good account of the stew
ardship intrusted to them,
they may obtain the re
wards of eternal blessedness.
Through the same our Lord,
&c. R. Amen.
The Preface ended, the Pontiff sits down, having put on his
* The clause Quibus ille, &c. is bad Latin, if it be meant for"B;
whom they (the Apostles) filled the whole world with their succeseM
preaching." In that case it should be Per quos. In Morinus' old copy
from which the form is borrowed, and put here out of its proper jjlace,
the words are, Quibus ille totum orbem secundus prsedicatoribus impleve-
runt, i. e. with which preachers.

THE PONTIFICAL.

47

mitre, and bends back the orarinm or stole from the left
shoulder of each one, taking hold of the part which hangs
down; and bringing it over the right shoulder, he puts it before
the breast in the form of a Cross, saying to each one :
Receive thou the yoke of Accipe jugum Domini ; ju-
the Lord: for his yoke is gum enim ejus suave est, et
sweet, and his burden hght. onus ejus leve.
Next he puts on each successively, the casula, as far as the
shoulders, saying to each : —

Receive thou the priestley
robe, by which is understood
charity ; for God is able to
increase unto thee charity, and
a perfect work,*
R. Thanks be to God.
Then the Pontiff rises, having put off his mitre
kneeling, he says : —
0 God, the author of aU

Accipe vestem Sacerdota-
tem, per quam charitas intel-
ligitur ; potens est enim Deus
ut augeat tibi charitatem, et
opus perfectum.
R. Deo gratias. and all

sanctifications, whose is the
true consecration and full be
nediction : thou, O Lord, pour
forth on these thy servants,
whom we dedicate to the
honour of Eldership, the gift
of thy bene + diction ; that by
the gravity of their actions,
and strict rule of living, they
may prove themselves elders
formed to those disciplines,
which St. Paul delivered to
Titus and Timothy; that me
ditating, day and night, in thy
law, they may believe what
they read ; teach what they
believe ; imitate what they
teach ; shew forth in them-

Deus, sanctificationum om
nium auctor, cujus vera con-
secratio, plenaque ; benedictio
est, tu, Domine, super hos fa
mulos tuos, quos ad Presby
terii honorem dedicaraus, mu
nus tuae bene-f dictionis in
funde ; ut gravitate actuum,
et censura -vivendi probent se
seniores, his institnti discipli-
nis, quos Tito et Timotheo
Paulus exposuit : ut in lege
tua die ac nocte meditantes,
quod legerint, credant ; quod
crediderint, doceant; quod do-
cuerint, iraitentur ; justitiam,
constantiam, misericordiam,
fortitudinem, ceterasque ; vir-
tutes in se ostendant, exemplo

* No trace of either of the two forms here used in delivering the vest
ments, is found in any ritual that Morinus could discover within the first
nine hundred years. They appear for the first time in an Ordinal of the
tenth century ; where the words used in delivering the orarium are the
same as the above, Accipe jugum, &c. ; but in delivering the casula, the
words are, Stola innocentioe induat te Dominus. So that it is obvious
nothing has been regarded as unchangeable in these forms.

48

ROMISH RITES.

praebeant, admonitione confir-
ment ; ac purum et immacu-
latum ministerii sui donum
custodiant; et per obsequium
plebis tuae, panem et vinum in
Corpus et Sanguinem Filii tui
immaculatabenedictione trans-
forment ; et inviolabih chari-
tate in virum perfectum, in
mensuram aetatis plenitudinis
Christi in die justi et aeterni
judicii Dei, conscientia pura,
fide vera, spiritu sancto pleni,
resurgant. Per eumdem Do
minum nostrum, &c. R.
Amen.

selves, exhibit in their exam
ple, and confirm by their ad
monition, righteousness, con
stancy, mercy, fortitude, and
the other virtues ; and that
they may keep pure and im-
inaculate the gift of their mi
nistry, and through the obe
dience of thy people (the
laity), transform by an im
maculate benediction the bread
and wine into the body and
blood of thy Son,* and in the
day of God's just and eternal
judgment rise again, with a
pure conscience, a true faith,
and full of the Holy Ghost,
into a perfect man of inviolate
charity, unto the measure of
the stature of the fulness of
Christ. Through the same
our Lord, &c. B. Amen.
Then he turns to the altar, his mitre off, and all kneeling, he
begins with a loud voice the chant Veni Creator Spiritus ; with
which the choir proceeds, and he sits down. The first verse of
the hymn ended, he rises with mitre on ; and after he has
taken off his gloves and put on his pontifical ring, his grendal
(episcopal apron) is put on him ; and they that are to be or
dained successively kneeling one by one before him, he anoints,
with the catechumenal oil, both the hands, joined together, of
each one in the form of a cross, thus— he draws, with his
right hand thumb, after he has dipped it in the oil, two lines
* In the ritual found by Morinus, from which this whole prayer is copied
into the PontiKcal, this clause reads thus : Et per obsequium plebis
tuiB corpus et sanguinem Filii tui immaculata benedictione transfonnent ;
which means nothing more than consecrating the elements to the mystery
or sacrament of Christ's body and blood. Nor need the words in the
Pontifical imply any thing more ; though it is clear they were changed by
the compilers in order to favour transubstantiation. In later rituals found
by Morinus, the words are, Corpore et sanguine Filii tui immactJati
benedictione transformetur ad inviolatam caritatem ; i. e. that the presby
ter then about to be ordained may, by the body and blood {i. e. hy partak
ing of it), be transformed, through the blessing derived from that holy
sacrament, into perfect charity.

THE PONTIFICAL. 49
on the joined hands; namely, one from the thumb of the right
hand to the forefinger of the left hand, and another from the
thumb of the left hand to the forefinger of the righ t ; and then he
anoints the palms all over, saying, whilst he anoints each one,*
Vouchsafe, O Lord, to con- Consecrare et sanctificare
secrate and sanctify these hands digneris Domine, manus istas
through this unction and our per istam unctionem, et nos-
benediction. R. Amen. tram bene-f dictionem. R.
Amen.
Here the Pontiff draws with his right hand the sign of the
cross upon the hands of him whom he ordains, and proceeds :
That whatsoever they (the Ut quaecunque benedixerint
hands) hallow, may be hallow- benedicautur et quaecunque
ed ; and whatsoever they con- consecraverint consecrentur et
secrate, may be consecrated sanctificentur,innomineDomi-
and sanctified, in the name of ni nostri Jesu Christi. R.
our Lord Jesus Christ. Amen.
To which each one that is
to be ordained answers. Amen.
Then the Pontiff shuts up, or joins the hands of each one
successively : which being thus consecrated, one of the Pontiff's
ministers ties them together with the white linen cloth, the one
hand over the other, namely, the right over the left ; and
forthwith each one returns to his place, and keeps his hands
thus shut and tied. The hands of all being anointed and con
secrated, the Pontiff wipes his thumb with the bread-pith.
Then he delivers to each one successively a chalice with wine
and water, and a paten with a host lying upon it; they re
ceive the latter (the host) between the fore and middle fingers;
and they touch, at the same time, the bowl of the chalice, and
the paten, while the Pontiff says to each one :
* On the subject of this anointing, upon which so much stress is here
laid, see Bishop Burnet in Gibson's Preserv. vol. ii. p. 198. There is no
early antiquity whatever for it. The Greek Church has never used it.
It is not mentioned in the fourth Council of Carthage ; where the rites of
ordination as they were then practised are described ; nor was it the prac
tice even at Rome itself, in the time of Nicholas I., who died a.u. 867.
He says expressly " that neither priests nor deacons were anointed at their
ordination in this holy Roman Church, iu which by God's appointment
we serve ; and if our memory fails us not, we nowhere read that this was
done by the ministers of the new Law." — (Epist. 19. ad Radol. c. 3.)
The practice was first taken up in the Galilean Church, and thence in
time spread to Rome, and is now made essential to ordination !
VOL. VII. E

50 ROMISH RITES.
The Ordaining Act.
Receive thou power to offer Accipe potestatem offere
sacrifice to God, and to cele- sacrificium Deo, missasque
brate masses, both for the liv- celebrare, tam pro vivis, quam
ing and for the dead. In the pro defunctis. In nomine Do-
name of theLord.* R. Amen. mini. B. Amen.
These things ended, the Pontiff washes his hands with the
bread-pith, and the suds (aqua lotionis) are thrown into the
sacrarium. Then the mass is proceeded with to the end of
the Gospel. During the offertory the ordained priests (ordi
nati sacerdotes) can wash their hands with the bread-pith ["te
as the Pontiff did] . After the offertory, the Pontiff having
seated himself on the faldstool, all the ordained approach him
two at a time, and kneeling before him make an offertory
(offerunt illi) to him of their lighted candles, each for himself,
and kiss his hand.f Then [^after a variety of other minute and
• This form and the delivery of the vessels to which it is joined, are
still more modern than the rite of anointing ; yet now they are made
the essential ordaining act, and the very matter and form of the so-called
sacrament of orders. The reader will observe, that the candidates are
now called ordinati, the ordained. Up to the delivery of the vesselswith
the form, "Accipe potestatem," they were called ordinandi, those
about to be ordained. This rite, therefore, according to the mind of the
Church in her Ordinal, is the essential ordaining act ; and so the Comicil
of Florence (held a.d. 1439) expressly declares. It says, that the matter
or visible sign of the order of priesthood is the delivery of a chalice with
wine in it, and of a paten with bread upon it, into the hands of the person
to be ordained ; and that the form is, Accipe potestatem, &c. Yet for
this matter and form there is not a trace in any author, in any Ritual, oi
Ordinal, for near a thousand years after Christ ; as Morinus proves (de
Sacres Ordinationibus, pars. 3 and 6). The earliest Ordinal in which the
words, Accipe potestatem, are found, is one composed by somepersonsnm
Rome, in the tenth century ; and yet in other rituals composed about the
same time, no such rite or form is found. In short, the Maynooth Text-book
admits their novelty, lo. Nee Scripturse nee traditio — de iis ceremooili
uUam mentionem faciunt. 2°. Illorum rituum usus nee hodie apnd
Grsecos, nee etiam apud Latinos per decem priora Ecclesiie saecula fiiisse
deprehenditur. 1st. Neither Scripture nor tradition make any mentioii
of those ceremonies {i.e. the delivery of the vessels, &c., of which the
writer is speaking) . 2nd. Nor is the use of them found at this day among
the Greeks, nor was it even among the Latins, for the first ten ages of the
Church, (de Ordine, p 57.)
t It is to be noted here, once for all, that to kiss is to worship, to
adore ; it was a mark of idolatrous reverence, which was done either 1^
kissing the idol itself, or kissing one's own hand, and then throwing it out
towards the idol or other object of reverence. So Hosea, xiii. 2, " Let
the men that sacrifice kiss the calves." 1 Kings xix. 18, "And every
mouth which hath not kissed him (Baal)." Job. xxxi. 27, we have "The
mouth kissing the hand to the sun or the moon."

THE PONTIFICAL. 51
puzzling ceremonies,] the Pontiff having put on his mitre, turns
to those that have been ordained presbyters, who kneeling
before him iu front of the altar, make profession of the faith
which they are to preach,* saying:
I believe in God the Father Almighty : and so on to the
end of the Apostles' Creed.
After which the Pontiff sits, his mitre on, before the altar,
and laying both his hands on the head of each one of them
kneeling before him, says to him :
Receive thou the Holy Accipe Spiritum sanctum.
Ghost ; whosoever sins thou quorum reraiseris peccata, re-
shalt remit, they are remitted mittuntur eis, et quorum re-
unto them, and whose sins tinueris, retenta sunt.
thou shalt retain, they are re
tained. f
Then, unfolding the casulaX which each one has on his
shoulders folded, he arrays each in it, saying :
• Profitentur fidem quam prsedicatnri sunt dicentes, credo in Deum
Patrem omnipotentem, &c. This is all the profession that is required of
them at their ordination ; so that strictly speaking, priests are not bound
by their ordination vow to preach the Romish faith, or Pope Pius' Creed ;
nay, they are bound by that vow to renounce it, as contrary to that faith
which at their ordination, they solemnly profess that they will preach. This
was what was done by our Reformers ; and by doing so, instead of break
ing, they kept their ordination vow.
t This, it win be observed, is a rite and form subsequent to the ordain
ing act ; and as the two rites already noticed, namely the anointing and
the delivery of the vessels, &c., are novel inventions, and the latter more
novel than the former, so is the form, Accipe Spiritum Sanctum, &c., here
used, still more novel than the latter. It was never heard of in the Chm-ch
East or West, before the fourteenth century, as Morinus abundantly
proves. No trace of it can be discovered in any old Ritual or MS. what
soever. The first in which it has a place, is that which Morinus classes
as his sixteenth or last, (reckoned according to the order of the date of
their compilation), which he thinks was composed somewhere towards
ihe end of the fourteenth century. But in two other Pontificals which
Morinus believes of the same age, both the words (Receive ye the Holy
Ghost, &c.) and this last imposition of hands are wanting. — [Burnet in
Gibson.] Neither is it in the Ordo Romanus. Hence it is set down as
unessential to ordination even by the Maynooth Text-book, where we read,
" I answer 3". that this last (imposition of hands), is not essential. 1st.
Because it has never been used in the Greek Church. 2nd. Because
neither has it been always in use in the Latin Church. For neither in
Rituals, nor Councils, nor in the writings of those who have discoursed
upon divine offices and ordinations, is any trace (vestigium) of it to be
found." (de Ordine. p. 46.)
J Called in English chasuble, the outside priestly vestment.
E 2

52

ROMISH RITES.

The Lord clothe thee in the Stola innocentiae induat te
robe of innocence. Dominus.
And forthwith each again comes to the Pontiff, and kneel
ing puts both his hands joined together between the hands of
the Pontiff, who says to each, if he is his ordinary :
Dost thou promise to me Proraittis mihi et successo-
and my successors (or if not ribus meis (si vero non est suus

his ordinary, to the Pontiff
thy ordinary, &c.) reverence
and obedience ?
R. I do.

ordinarius, Pontifici ordinario
tuo) reverentiam et obedien-
tiam? R. Promitto.

Then the Pontiff still holding the hands of the same be
tween his own, kisses him, saying :
The peace of the Lord be Pax Domini sit semper te-
ever with thee. cum.
To which the other answers. Amen.
After which the Pontiff still sitting with his mitre on, and
taking his crosier, admonishes them, saying :
Seeing, dearly-beloved sons, Quia res, quam tractaturi
that the matter which you are estis satis, periculosa est, filii

about to handle is very peril
ous, I admonish you, that be
fore you proceed to the cele
bration of mass,* you dili
gently learn from otherpriests,
skilled and disciplined in the
same, the ordinary of the whole
mass, and the consecration of

dilectissimi, moneo vos, ut di
ligenter totius Missae ordinam,
atque Hostiae consecrationem,
ac fractionem, et communio-
nem, ab aliis jam doctis sacer-
dotibus discatis, priusquam ad
celebrandum Missam acce-
datis.

the host, and the breaking and
partaking thereof.
Then the Pontiff rises with mitre and staff (surgit cum
mitra et baculo) and blesses (benedicit, gives benediction to)
the presbyter still kneeling before him, saying :
The blessing of God Al- Benedictio Dei omnipoten-
mighty, the. Fa-f ther, the -f tis Pa -f tris et Fi-t^lii et Spi-
Son, and the Holy -f Ghost
descend upon you : that you
may be blessed in the priestly
order, and offer propitiatory
sacrifices for the sins and

ntus

sancti descendat su
per vos : ut sitis benedicti in
ordine sacerdotali ; et offeralis
placabiles Hostias propeccafe
et offensionibus popuU omni-
* For the great necessity of attention to this admonition, see the article
entitied, " Of the defects of the Mass," in the sequel of this work.

THE PONTIFICAL. 53
offences of the people to Al- potenti Deo cui est honor et
mighty God, to whom is ho- gloria per omnia sEecula sae-
nour and glory for ever and culorijm. R. Amen.
ever. R. Amen.*
[This concludes the ceremony, and the mass is proceeded
vrith to the end.]

From a review of all the rites now in the Pontifical, com
pared with the ancient Rituals collected by Morinus, as also
with the two simple rites prescribed for ordination in the fourth
Council of Carthage, &c. it appears plain,
1 . That all Rituals and Ordinals have varied much from one
another, from the beginning, and very greatly from the Council
of Carthage.
2. That the rites and forms of ordination have been gradu
ally multiphed.
3. That the Church of Rome has changed and modified
them, according to her own fancy.
4. That aU compared together onward, from the earliest to
the latest, they agree together in two points only, namely, in
the laying on of the hands of the bishop, and the presbytery,
and in a suitable and appropriate prayer annexed thereto.
I say a suitable, because it is evident
5. That no form of prayer has been so fixed as to be un
alterable. From all which it would follow :
* There are some remarkable things coimected with this final benedic
tion. It appeared for the first time in a Ritual of the ninth century, where
it was applied to the giving of the vestments ; and so it continued tiU
towards the eleventh century, when it appears in a Ritual, for the first
time, altered, as it is here, into the final blessing ; and the words " Accipe
jugum," and " Stola innocentiae," &c. now in the Pontifical, were annexed
in its stead, to the giving of the vestments. It is remarkable that the ritual
this alteration is first found in, is the same (the eleventh of Morinus) in
which the delivery of the vessels with the form, Accipe potestatem offerre sa
crificium, &c., appears for the first time ; while in his twelfth and thirteenth,
extending to 150 years later, neither is this alteration found, nor is there
any delivery of the vessels, nor the form, Accipe potestatem. From all which,
two things evidently follow : First, that the delivery of the vessels, with
the words Accipe potestatem, was yet but a private rite, and had not made
much way in the Church ; and secondly, that the form first used in giving
the vestments, in which occur the words Ut offeratis placabiles hostias pro
peccatis et offensionibus popiili omnipotenti Deo, was that, which in the
course of some three hundred years, grew into the absolute sacrificial form,
Accipe potestatem ofierre sacrificium Deo, Missamque celebrare, tam pro
vivis, quam pro defunctis. That is, it grew, just as the notion of transub
stantiation grew.

54 ROJIlSH RITES.
6. That imposition of hands and prayer are the old and
only rite of ordination. It is also the only Scriptural rite ; it
is the only rite prescribed in the Council of Carthage, in the
so-called works of Denis the Areopagite, in the early Greek
and Latin Fathers, and in the Greek Rituals. Hence conse
quently, 7. All other rites that have been since added to this rite, are
human inventions, and therefore, to say the least, are un
essential to ordination. Accordingly,
8. All objections against the Ordinal of the Church of
England, which retains this rite as the Scriptural and essential
rite of ordination, utterly fall to the ground.
9. The Church of Rome has quite altered this rite doctrinaUy
and practically ; doctrinaUy, by the formal decree of the
Council of Florence; practically, in the Pontifical, for to the
laying on of hands, she expressly forbids that any prayer shall
be annexed. She makes it a silent ceremony ; at the first
laying on of hands, which is that of the bishop and presbyters
jointly, the rubric prescribes, that the bishop shall be silent,
nihil dicens, shall say nothing ; and the laying on of hands,
which is after tSie now supposed ordaining act, namely, the
delivery of the vessels, with the form, Accipe potestatam, &c.
is the laying on of the hands of the bishop only, the presby
tery not joining him. The Pontifical makes a sad mess of
the whole ordinance ; and it may be greatly doubted whether,
according to the ancient usage and Scriptural practice, th
of Rome now gives any true orders at all. For
fiirther particulars on the subject of Ordination, See Bishop
Burnet, in the article before referred to in Gibson, vol. ii.]

Of the Consecration of a Bishop elect.
[Gen. Ruhr.]
No one ought to be consecrated Bishop, unless the conse-
crator be first certified of the commission to consecrate, either
by Letters Apostolic, if the place be without the pale of the
Roman Court (extra curiam), or by a commission given to the
consecrator by the viva-voce oracle of the supreme Pontiff
himself,* even though the consecrator be a Cardinal.
In the church where the consecration takes place, two
chapels are garnished, a larger for the consecrator, and a lesser
* Here is another striking instance of the usurpations of the Papacy ¦
All the world over, no one can make a bishop without his mandate !

THE PONTIFICAL. 55
for the elect. In the larger, upon a furnished altar, there shall
be a cross in the centre, and four candlesticks at least. On
the ground, near the steps of the altar, shall be carpets, on
which the elect prostrates himself: but the consecrator and
others shall kneel. Moreover, hard by, in a fitting place,
shall be a credence for the consecrator, upon which there shall
be a clean napkin, two candlesticks, basins for washing the
hands, with towels ; a vessel of holy water, with a sprinkling-
brush ; a censer with an incense dish, ladle and incense — flagons
of wine and water for the sacrifice ; a chalice, host-boxes with
hosts,* bread-pith for wiping the hands; holy chrism.
Let there be prepared also eight small napkins, made out of
two yards of fine linen, cut lengthwise down the middle, two
of which must be six palms long, and the remaining six, equal
in quantity to one another. And there must be at least eight
candles, each of a pound weight : of which four are placed on
the altar of the consecrator, two upon the credence of the same,
and two upon the altar of the elect. Moreover, let there be a
jewelled ring, to be blessed and delivered to the elect, and an
ivory comb ; and for offertory two flambeaux of four pounds
each, two large loaves, and two barrels of wine. Let the
loaves and the barrels be ornamented so as to appear, two of
silver, and two of gold, surmounted on each side with the in
signia of the consecrator and the elect.
Let there be present two bishops at the least to assist in the
consecration, vested in rochets, &c. &c. — [^so proceeds the pre
paratory rubric, fiUing more than two pages of folio : of which
these extracts are a sufficient specimen] — all which being duly
observed, the elect is presented on his knees before the conse
crator, by the senior assisting bishop, who says :
Most reverend Father, our holy Mother, the Cathohc
Church demands (pastulat-\-)f that you elevate this present
presbyter to the burden of the episcopate.
Consecrator. Have you the Apostolic mandate? — Senior As
sistant. We have. — Con. Let it be read. — Which, being read by
a notary, the consecrator says. Thanks be to God. {Deo gratias.)
Then the elect falls on his knees before the consecrator, and
reads, word for word, the oath which is to be sworn by him
according to the tenor of the aforesaid (Apostolic) commission,
and which is as follows :
* Literally, victim-boxes, with victims ; i. e. wafers to make the victim-
lamb ! What an awful idea !
t To postulate is the ordinary, technical, word.

56

ROMISH RITES.

Form of Oath.
I. N. Elect of the Church
of N. will, from this hour
forth, be faithful and obedient
to the blessed Apostle Peter,
to the holy Roman Church,
and to our Lord, Lord N. Pope
N. and to his successors ca-
nonically entering. I will not
be of any counsel, by consent
or deed, to deprive them of
life or limb, or to ensnare them
by any deceit or fraud, or to
lay violent hands upon them
in any way whatever ; or to
offer them any injury under
any pretence whatever. More
over, any counsel which they
may entrust to me, either in
their own persons or by their
messengers or letters, I will
disclose to no one, knowingly,
to their hurt. The Roman
Popedom and the royalties of
St. Peter, I shall help them to
retain and defend, saving my
own order, against every man.
The legate of the Apostolic
See, in passing and repassing,
I shall honourably entertain,
and assist in his necessities.
The rights, honours, privi
leges, and authority of the
holy Roman Church, of our
Lord, the Pope, and his suc
cessors aforesaid, I shall give
all diligence to preserve, de
fend, advance, and promote.
Nor will I be of any council,
undertaking, or management,
whereby any thing sinister may
be contrived against our said
Lord, or the said Roman

Forma Juramenti.
Ergo N. Electus EcclesisB
N. ab hac bora in antea fidelis
et obediens ero beato Petro
Apostolo, sanctaeque Romanse
Ecclesiae, et Domino nostro,
Domino N. Papae N. suisqne
successoribus canonice intran-
tibus. Non ero in consilio, aut
consensu, vel facto, ut vitam
perdant, aut membrum ; seu
capiantur mala captione; aut in
eos violenter manus quomodo-
libet ingerantur ; vel injurise
aliquae, inferantur, quoris quse-
sito colore. Consilium vero,
quod mihi credituri sunt, per
se, aut Nuntios suos, seu lit-
teras, ad eorum damnum, me
sciente, nemini pandam. Pa-
patum Romanum, et Regalia
sancti Petri, adjutor eis ero ad
retinendum, et defendendum,
salvo meo ordine, contraomnem
hominem. Legatum Aposto-
licae Sedis in eundo et rede-
undo honorifice tractabo, et in
suis necessitatibus adjuvaho.
Jura, honores, privilegia, et
auctoritatem sanctse RomanSB
Ecclesiae, Domini nostri Papse,
et successorum praedictorum,,,
conservare, defendere, augere,
promovere curabo. Neque ero
in consilio, vel facto, seu tra-
dactu, in quibus contra ipsum
Dominum nostrum, vel eam-
dem Romanam Ecclesiam,
aliqua sinistra, vel praejudici-
alia personarum, juris, honoris,
status, et potestatis eorum
machinentur. Et, si talia a
quibuscuraque tractari, vel pro-

THE PONTIFICAL.

57

Church, or whereby any thing
prejudicial to their persons,
rights, honour, state, or power
may be plotted. And, if I shall
discover that such be done by
others, whosoever they be, or
by their procurement, I shall
hinder the same, to the utmost
of my power ; and as soon as
possible, signify it to our said
Lord, or to some other who
shall inform him thereof. The
rules of the holy Fathers, the
Apostolic decrees and ordi
nances or appointments, reser
vations, provisions, and man
dates, I will observe with all
my might, and cause to be
observed by others. Heretics,
schismatics, and rebels against
the same our Lord, and his
successors, I will persecute
and impugn to the utmost of
my power. When summoned
to Synod I will obey, unless
prevented by some canonical
impediment. I will visit the
thresholds of the Apostles
every third year, in my own
person, and render to our said
Lord, and his successors, an
account of my whole pastoral
office, and of every particular
in any way whatever relating
to the state of my Church, to
the discipline of my clergy,
and people, and in short, to
the salvation of the souls com
mitted to my charge : and I
will humbly receive and exe
cute, with the utmost dih-
gence, the Apostolic mandates
given in reply to the same.

curari novero, impediam hoc
pro posse ; et quant5 citius
potero, significabo eidem Do
mino nostro, vel alteri, per
quem possit ad ipsius notitiam
pervenire. Regulas sanctorum
Patrum, decreta, ordinationes
seu dispositiones, reservationes,
provisiones, et mandata Apos
tolica, totis viribus observabo,
et faciam ab aliis observari.
Haereticos, schismaticos, et
rebelles eidem Domino nostro,
vel successoribus praedictis,
pro posse persequar, et impug-
nabo. Vocatus ad Synodum,
veniam, nisi praepeditus fuero
canonica praepeditione. Apos
tolorum hmina singulis trien-
niis personaliter per me ipsum
visitabo ; et Domino nostro,
ac successoribus praefatis, ra
tionem reddam de toto meo
pastorali officio, ac de rebus
omnibus ad meae Ecclesiae
statum, ad cleri et populi dis-
ciplinam, animarum denique,
quae meae fidei traditse sunt,
salutem, quovis modo perti-
nentibus : et vicissim mandata
Apostolica humihter recipiam,
etquam diligentissime exequar.
Quod si legitime impedimento
detentus fuero, praefata omnia
adimplebo per certum Nun-
tium ad hoc speciale manda
tum habentem, de gremio mei
Capituli,aut alium in dignitate
Ecclesiasticae constitutum, seu
alias personatum habentem ;
aut, his mihi deficientibus,
per dioecesanum Sacerdotem ;
et clero deficiente omnino, per

58

ROMISH RITES,

But if I shall be hindered by
any legitimate impediment
from doing so in person, I will
discharge all the aforesaid
duties by a trusty messenger,
selectedfrom the bosom ofmy
own chapter, and commission
ed for this special purpose, or
by some other church digni
tary, or otherwise exalted
person ; or, these failing me,
by a diocesan priest ; or, a
clergy altogether failing me,
by some other presbyter, secu
lar, or regular, of known pro
bity and religion, and fully
instructed in all the aforesaid
particulars. But of such im
pediment I will give certificates
by lawful proofs, to be trans
mitted by the same messenger,
to the holy Roman Church's
Cardinal President of the Con
gregation of Sacred Synod.
Moreover, the possessions
belonging to my mense I shall
neither sell, nor bestow, nor
mortgage, nor lease afresh,
nor in any way alienate ; even
with the consent of the Chapter
of my church, without con
sulting the Roman Pontiff.
And if I shall be guilty of any
alienation, I willingly incur,
on this very account, the penal
ties contained in a certain
statute enacted on the same.
So help me God, and these
his holy Gospels.*

aUquem alium Presbyterum
S8ecularem,vel regularem.spec-
tatse probitatis et rehgionis,
de supradictis omnibus plen6
instructum. De hujusmodi
autem impedimento docebo
per legitimas probationes, ad
sanctse Romanse Proponem-
tem in Congr'egatione sacri
Concilii,per supradictum Nun-
tium transmittendas.

Possessiones ver6 ad men-
sam meam pertinentes non
vendam, nee donabo, neque
impignorabo ; nee de novo
infeudabo, vel ahquo modo
alienabo, etiam cum consensu
Capituli Ecclesiae mess, incon-
sulto Romano Pontifice. Et
si ad aliquam alienationem
devenero, poenas in quadam
super hoc edita Constitutione
contentas, eo ipso incurrere
volo. Sic me Deus adjuvet, et
haec Sancta Dei Evangelia,

• One can scarcely see, after reading the above oath, how it is possible
for a Romish bishop to be a loyal or faithful subject of a Protestant
sovereign ; or indeed of any sovereign or any constitution or government
whose interests clash in any sense with those of the Papacy. How sach

THE PONTIFICAL. 59
Then, and not before, the consecrator says. Thanks be
to God.
["Next the Rubric proceeds to state in detail, the several
periods at which all bishops, of the different parts of the world
are sworn to appear personally at Rome, and render in their
account to the Pope.] Thus,
Once every three years all Italian patriarchs, primates, arch
bishops and bishops ; aU of Sicily, Sardinia, Corsica, and other
provinces adjacent to Italy ; also of Dalmatia, and those parts
of Greece that are over against Italy, and Sicily.
Once every four years all of Germany, France, Spain, Bel-
gum, Bohemia, Hungary, Poland, England, Scotland, Ireland,
and all others in Europe, this side the German Ocean, and
the Baltic ; also those of the Mediterranean Islands.
Once eyery fve years, all in the remoter parts of Europe ; all
in Africa, opposite to our shores, and in the islands of the
ocean, this side the continent of the New World.
Once every ten years all in Asia, and outside Asia, and in the
new countries Eastern, Westem, Northern, and Southern, as
well in islands as in continents, and in short in all other parts of
the world.
Then the bishop elect, and those assisting, taking their seats,
the consecrator in a loud voice reads the following examination,
which must always be read as it hes, in the singular number,
even though several be examined at the same time.
Examination.* Examen.
Dearest brother, we ask Interrogamus te, dilectissime
thee with unfeigned charity, if frater, charitate sincera, si om-
thou urilt accommodate all thy nem prudentiam, quantum tua
a thing can be possible is hard to understand. Can the man that is bound
by this oath honestly take the oath of allegiance .' or having taken the
latter, can he conscientiously take the former also .' Can he serve two
masters ; two whose interests are so opposite ? Can he be said with truth
to have any other liege lord but the Pope ! What a signal mark of Anti
christ is such an oath ! What an ecclesiastical sovereignty and bondage
of conscience is Popery ! The people are enslaved in conscience to the
priest, the priest to the bishop, and the bishop to the Pope — he is the
Pope's wiUing sworn thrall. What a conspiracy against the best interests
of mankind !
* The examination of a bishop elect is in conformity vrith the decree of
the fourth Council of Carthage, at which time, says Burnet, it seems to
have begun. But the earliest Ritual in which any interrogatories are found
set down, is that reckoned the fourth by Morinus. He thinks it is 800
years old, i. e. compiled somewhere in the ninth century.

60

ROMISH RITES.

skill, to the utmost of thy na
tural abilities, to the sense of
the divine Scripture ? The Elect
So I will with all my heart
consent thereto in all things,
and obey the same.
Interrog. Wilt thou, both
by word and example, teach
the people for whom thou art
to be ordained, those things
which thou dost understand
out of the divine Scriptures ?
Answer. I will.*
Interrog. Wilt thou re
ceive with veneration the tra
ditions of the orthodox Fathers,
and the Decretal Constitutions
of the holy and Apostolic See,
and teach and keep the same ?
Answer. I will.f
Interrog. Wilt thou in
AIL THINGS render faith, sub
jection, and obedience, accord
ing to canonical authority, to
the blessed Apostle Peter, to
whom God has given the power
of binding and loosing, and to
our Lord, his vicar Lord N.,
Pope N., and the Roman Pon
tiffs his successors ? Answer.
I will X

capax est natura, dirinae Scrip-
turae sensibus accommodare
volueris.
answers :
Ita ex toto corde volo in
omnibus consentire, et obedire.
Vis ea quae ex divinis Scrip-
turis intelligis, plebem, cui
ordinandus es, et verbis docere
et exemplis 1 R. Volo.

Vis traditiones orthodox-
orum Patrum ac decretales
sanctae et Apostolicae Sedis con-
stitutionesvenerantersuscipere, docere, et servare ? R. Volo.

Vis beato Petro Apostolo,
cui a Deo data est potestas lig-
andi, ac solvendi, ejusque vica-
rio Domino nostro. Domino
N. Papae N. suisque succes
soribus, Romanis Pontificibns
fidem, subjectionem, et obedi-
entiam, secundum canonicam
auctoritatem, per omnia ex-
hibere? R. Volo.

* On this question, and the answer to it, it will be enough to quote the
remark of Bishop Burnet. He says : " This alone, were there no more,
may serve to justify those bishops who got orders in the Church of Rome,
and afterwards received the Reformation ; since by the very sponsions
given in their ordination, they had engaged themselves to instruct their
flocks according to the Scriptures." — See Gibson, vol. ii. p. 209.
t The earhest Ritual in which this question, (which is plainly repug
nant to the sense and spirit of that which goes before it), is found, is the
eleventh of Morinus, compiled towards the beginning of the eleventh
centui-y. X The earliest notice we meet with of any vow of subjection made at
ordination, is in the S3.me fourth Ritual of Morinus, cited in the preceding

THE PONTIFICAL. 61
[" The next six questions relate to the regulation and govern
ment of the life and manners of the elect ; after which,
examination is made as to his faith and doctrine ; and here, it
is worthy of remark, the questions are all framed according to
the tenor of the three Creeds exclusively, namely, the Apostles',
the Nicene, and the Athanasian. There is no reference what
ever to any thing in the Creed of Pope Pius ; so that Popery is
altogether excluded from the profession of faith made by a
bishop at his ordination, as well as from that made by a priest,
as we before saw.]
The examination concluded, the aforesaid assistant bishops
lead up the elect to the consecrator, before whom he kneels,
and whose hand he reverently kisses. Then the consecrator,
turning with his ministers to the altar, makes a confession of
faith, the assisting bishops all standing with their chaplains,
and making their confession in hke manner. ["After which
foUows a variety of other little incidental ceremonies, and the
mass is proceeded with at the high altar, while the elect also
celebrates the same mass apart by himself in his chapel, with
his assistant bishops, as far as the Alleluia] . After the Col
lect for the day, is said the Collect for the office of consecration
for the elect : thus:
Be present, O almighty Adesto* supplicationibus
God, unto our supplications ; nostris, omnipotens Deus : ut
that what is about to be per- quod humilitatis nostrae ge-
formed by the ministry of our rendum est ministerio, tuae
lowhness, may be filled with virtutis impleatur effectu. Per
the effect of thy power. Dominum nostrum Jesum
Through our Lord Jesus Christum filium tuum, qui
; note ; there the question put is. Vis esse subditus huic nostra sedi atque
obediens? "Wilt thou he subject and obedient to this our See.'"
" Which (says Burnet) was no other than what every metropolitan de
manded of all the bishops under him ; and yet this was all the obedience then
promised to the Pope ; far different from the oaths which were afterwards
exacted." — (p. 210, as above.) In Morinus' eleventh Ritual, the question
¦ had enlarged itself thus : "Wilt thou render faith and subjection to St.
Peter, to whom the Lord gave the power of binding and loosing, and to his
vicars and successors .' Answer : I wUl." Since which time, it has grown
into its present form in the Pontifical, in which, the addition of the words,
et obedientiam per omnia, are specially remarkable. The subjection grew
as the usurpations of the Man of Sin grew, till at length it became ab
solute. • The translator marks the first words of this and some subsequent
collects, as he shall have to refer to them anon in a note, as the only
prayers anciently used in consecrating a bishop.

(^•2 ROMISH RITES.
Christ thy Son, who with thee tecum vivit et regnat in unitate
liveth and reigneth in the Spiritus sancti, Deus per om-
unity of the Holy Ghost, God nia saecula saeculorum. R.
for ever and ever. R. Amen. Amen.
After the Gradual or Tract, &c. as the case may be, the con
secrator sits down, having put on his mitre ; and the elect
being again led up to him by his assistant bishops, makes to
him "a profound and low reverence with uncovered head;
while the assistants bowing a little, but yet with their mitres
on, also venerate the consecrator (etiam consecratorem vene-
rantur, i. e. worship him). Then they all sit as before, and the
consecrator, facing the elect, says :
[Functions of a Bishop.]
It behoveth a bishop to Episcopum oportet judicare,
judge, to interpret, to conse- interpretari, consecrare, ordi-
crate, to ordain, to offer, to nare, offerre, baptizare, et con-
baptize, and to confirm. firmare.
Then all rising, the consecrator stands with his mitre on,
and says to the bystanders.
Let us pray, most beloved Oremus, fratres charissimi,
brethren, that the benignity ut huic electo utihtati Ecclfr
of almighty God, providing siae providens, benignitas om-
for the utihty of the Church, nipotentis gratiae suae tribual
may grant the fulness of his largitatem. Per Christum Do-
grace to this elect one. minum nostrum. R. Amen,
Through Christ our Lord.
R. Amen.
["Then follows the Litany as before, with the introduction of
the same thrice repeated supplications for the elect, as before].
The Litany concluded, the consecrator rising, having put on
his mitre, takes the book of Gospels ; and the assisting bishops
helping him, he, saying nothing, lays the same (the book)
open on the neck and shoulders of the elect, in such sort that
the lower part of the book be upwards, and touch the heat
at the neck. There one of the chaplains of the elect, Jcneelf
ing behind him, continues to hold it all the time until it ts to
be delivered into the elecfs hands. (Quousque liber ipse eidem
electo in manus tradendus sit continue sustinet). Then the
consecrator and the assistants touch with both hands the head
of him that is to be consecrated, saying. Receive thou tbe
Holy Ghost. (Deinde consecrator, et assistentes Episcopi,

the PONTIFICAL.

63

ambabus manibus caput consecrandi tangunt, dicentes : Accipe
Spiritum sanctum).
After which the consecrator, standing, having put off his
mitre, says :
Be merciful, O Lord, to our
supplications, and bending
down the horn of sacerdotal
grace over this thy servant,
pour out upon him the virtue
(the raight) of thy bene -\- dic
tion. Through our Lord
Jesus Christ thy Son, who,
&c R. Amen.
Here stretching out his hands before
[the Sursum Corda, or Preface.] Vere dignum, &c. nos tibi

Propitiare, Domine, suppli
cationibus nostris ; et incli-
nato super hunc famulum
tuum cornu gratiae Sacerdo
talis, bene -f dictiones tuae in
eum effunde virtutem. Per
Dominum nostrum Jesum
Christum, filium tuum qui,
&c. R. Amen. his breast he says.

.... It is very meet, &c.
that we should always and in
all places give thanks vinto
thee, 0 holy Lord, almighty
Father, eternad God, thou ho
nour* of all the dignities
which in holy orders serve to
thy glory . O God who, when, by
secret and familiar addresses,
thou wast instructing thy
servant Moses, as in other
lessons of heavenly discipline,
so in the fashion also of the
priestly garments, didst com
mand Aaron thy elect to be
clothed, when officiating, in
mystical vestments ; that the
ages that were to come after,
might gather understanding
from the example of those that
went before, so that no age
should fall short of instruction
in thy doctrine ; since among

semper et ubique gratias agere
Domine sancte. Pater omni
potens, aeterne Deus, honor
omnium dignitatum, quae glo
riae tuae sacris famulantur or
dinibus. Deus qui Moysen fa
mulum tuum secreti familiaris
affatu, inter csetera ccelestis
documenta culturae, de habitu
quoque indumenti sacerdo
talis instituens, electum Aaron
mystico amictu vestiri inter
sacra jussisti ; ut intelligentiae
sensum de exemplis priorum
caperet secutura posteritas, ne
eruditio doctrinae tuae ulli
deesset aetati. Cum et apud
veteres reverentiam ipsa signi-
ficationum species obtineret ;
et apud nos certiora essent ex-
perimenta rerum, quam aenig-
mata figurarum. Illius nam-
que Sacerdotii anterioris habi-

* I can see no sense in this. But in the old Rituals, from which the
whole form is borrowed, it is plain enough ; where the words are, " Detis
'honorum omnium, Deus omnium, dignitatum quas,^^ &c. "O God of all
honour, O God of all the dignities which are."

64

ROMISH RITES.

the ancients the outward form
of the things signified were
reverenced, so among us the
experience of the things them
selves are more certain than
the riddles of figures were
among the former. For the
garb of that former priesthood
means in us the ornamenting
of our minds ; and it is not
the beauty of our clothes, but
the shining of our souls that
now commends the glory of
the high priesthood ; because
these (outward) things, which
then pleased the carnal eyes
of the gazers, required rather
those things to be understood
which were shadowed by them.
And therefore we beseech thee,
O Lord, bestow upon this thy
servant, whom thou hast
elected to the ministry of the
high priesthood, such abund
ance of thy grace, that, what
ever those (former) garments
signified by the shining of the
gold, the sparkling of thegems,
and the curious variety of
motley workmanship, all this
may shine forth in his manners
and actions. Complete in thy
priest, O Lord, the sum of thy
ministry ; and having adorned
him with the ornaments of
thy whole glory, sanctify him
with the dew of thy heavenly
anointing. Here one of the Pontiff's chaplains, (or, if the consecration
takes place in the Roman court, the Apostolic subdeacon),
binds the head of the elect with one of the two longer napkml
of the eight mentioned above ; and the consecrator, kneeing
and facing the altar, begins, the rest following him, the hyni

tus, nostrae mentis ornatus est;
et Pontificalem gloriam non
jam nobis honor commendat
vestium ; sed splendor anima
rum. Quia et ilia, quae tunc
carnalibus blandiebantur ob-
tutibus, ea potifis, quae in ipsis
erant, inteUigenda poscehant
Et idcirc6 huic famulo tuo,
quem ad summi Sacerdotii
ministerium elegisti, banc,
quaesumus, Domine, gratiam
largiaris ; ut quidquid ilk
vellamina in fulgore auri, in
nitore gemmarum, et in multi-
modi operis varietate signabant,
hoc in ejus moribus actibus-
que clarescat. Comple in
sacerdote tuo ministerii tui
summam, et ornamentis totius
glorificationis instructum, cce
lestis unguenti rore sanctifies,

the PONTIFICAL. 6.5
Veni Creator Spiritus.
When the first verse is finished, the Pontiff rises, and sits
before the altar ; puts on his mitre ; takes off his ring and
gloves ; resumes his ring, and has his gremial put on him by
the ministers. Then he dips his right thumb in the holy
chrism, and anoints the head of the elect, who is on his knees
before him, first forming the sign of the cross over his whole
crown, and then anointing the rest of the crown, saying, the
while :
Be thy head anointed and Ungatur et consecretur
consecrated with heavenly caput tuum, ccelesti benedic-
benediction, in the Pontifical tione, in ordine Pontificali.
order. Then making the sign of the cross thrice, with his right
hand, upon the head of the elect, he says :
In the name of the Fa -1- ther, and of tlie -|- Son, and of the
Holy -I- Ghost. R. Amen.
The anointing being finished, the Pontiff wipes his thumb
a little in the bread pith, and when the hymn is ended, rises,
having put off his mitre, and proceeds in his former tone
[with the Preface] saying :
Let this,* O Lord, flow Hoc, Domine, copiosfe in
plentifully on his head ; let caput ejus influat ; hoc in oris
this run down to the lower subjecta decurrat ; hoc in to-
parts of his face ; let this de- tius corporis extrema descen-
scend to the uttermost parts dat ; ut tui Spiritus virtus et
Df his whole body ; that the interiora ejus repleat, et exte-
night of thy Spirit may re- riora circumtegat. Abundet
jlenish him inwardly, and in eo constantia fidei, puritas
;ompass him round about out- delectionis, sinceritas pacis.
oardly. Let the constancy of Sint specio si munere tuo pedes
aith, the purity of love, and ejus ad evangehzandum pa-
he sincerity of peace abound cem, ad evangehzandum bona
* The word hoc, which here is intended to signify the material chrism
lat has just been daubed on upon the head of the elect, is very incongru-
us ; hut the meaning is plain enough in old Rituals, in which the hoc
lUows immediately after the phrase Ccelestis unguenti rore sanctifica,
ithout any interrupting ceremonies, as the tying of the head, the anoint-
'g, &c. coming between. In the old Rituals the sense is. Let this, {i.e,
le dew of heavenly unguent), flow plentifully, &c. So it is in Morinus'
ro earliest Ordinals, the second of which was compiled, he thinks, in the
¦ghth century.
'¦ VOL. VII. F

66

ROMISH RITES.

in him. *[Let his feet, by
thy bounty, be beautiful to
preach peace, to preach thy
good things. Give him, O
Lord, the ministry of recon
ciliation, in word and deed, in
thepower of signs and wonders.
Be his discourse and preaching,
not in the words of mail's
wisdom, but in the demonstra
tion of the Spirit and of power.
Give him, 0 Lord, the keys of
the kingdom of heaven, that
he may use, but not glory in
the power, which thou givest
to edification, not to destruc
tion. Whatsoever he shall
bind on earth, let it be bound
in heaven ; and whatsoever he
shall loose on earth, let it be
loosed also in heaven. Whose
sins he shall retain, let them be
retained ; and whose (sins) he
shall remit, do thou remit :
who blesses him, let him be
blessed ; and who curses him,
let the same be filled with
curses ; let him be that faith
ful and wise servant, whom
thou, 0 Lord, settest over thy
household, to give them their
portion of meat in due season,
and to present every man per
fect. Let him be diligent in
business, and fervent in spirit ;
let him hate pride, love hu
mility and truth, and never
forsake them, overcome either
by praise or by fear. Let him
not put light for darkness, nor

tua. Da ei, Domine, minis
terium reconcihationis in ver
bo, et in factis, in virtute sig-
norum et prodigiorum. Sit
sermo ejus, et praedicatio, non
in persuasibilibus humanae sa
pientiae verbis, sed in ostenslo-
ne spiritus et virtutis. Da ei,
Domine, claves regni coelorum;
ut utatur, non glorietur potes-
tate, quamtribuis in sedificatio-
nem, non in destructionem.
Quodcumque ligaverit super
terram, sit ligatum et in c(e-
lis ; et quodcumque solvent
super terram, sit solutum et
in coelis. Quorum retinuerit
peccata, retenta sint ; et Quo
rum remiserit, tu remittas.
Qui maledixerit ei, sit ille
maledictus ; et qui benedixerit
ei, benedictionibus repleatur,
Sit fidehs servus, et prudens,
quem constituas tu, Domine,
super familiam tuam ; ut det
illis cibum in tempore oppor-
tuno, et exhibeat omnem ho
minem perfectum. Sit soUici-
tudine impiger ; sit spiritu
fervens ; oderit superbiam;
humilitatem ac veritatem dili-
gat, neque ea umquam deserat,
aut laudibus aut timore bu-
peratus. Non ponat lucani
tenebras, nee tenebras lucem;
non dicat malum bonum, nee
bonum malum. Sit sapienti-
bus et insipientibus debitor;
ut fructum de profectu oinniiini
consequatur. Tribuas ei. Do-

* All from Sinceritas pacis, to the words, Tribuas ei Domine, inclu
between these marks [ ] is left out in many old Rituals.

THE PONTIFICAL. 67
darkness for light; nor call mine, cathedram episcopalem,
evil good, nor good evil. Let ad regendum Ecclesiam tuam
him be debtor to the wise and et plebem sibi commissam.
unwise, that he may gather Sis ei auctoritas, sis ei potes-
fruit from the profiting of all tas, sis ei firmitas. Multiplica
men.] Give him, 0 Lord, an super eum bene-f dictionem et
episcopal chair, for ruling thy gratiam tuam ; ut ad exoran-
Church, and the people com- dam semper misericordiam
mitted to his charge. Be tuam tuo munere idoneus, et
thou to him authority ; be tua gratia possit esse devotus.
thou to him power and Per Dominum nostrum, &c.
strength. Multiply upon him R. Amen.*
thybenediction andgrace; that,
by thy bounty, he may be al-
vrays in a fit frame, effectually
to implore thy mercy, and to
be devout by thy grace.
Through our Lord, &c. R.
Amen. [Anointing of the hands.]
Then, during the chanting of the 133rd Psalm with Anti
phon, the other longer one of the eight httle napkins is fastened
to the neck of the elect. The consecrator sits down, having
taken his mitre, and anoints both the hands, joined together, of
the elect, with the chrism, in the form of the cross, by drawing
* The reader will note here, that all that is in the oldest Rituals that Mo
rinus could find, for the ordination of a bishop, are the three collects now
given, beginning, Oremjw, { which is put first), Adesto, and Propitiare ;
then another Collect, not in the Pontifical ; and the above prayer, beginning,
DeiiS honorum omnium, which is made the Preface, but in all the
other Rituals, is called the consecration. This is all that is in the two ear
liest Rituals of Morinus, relating to the consecration of a bishop, without
any tying, any anointing, &c. AU the other rites, and ceremonies, and
forms, that are now in the Pontifical, have been gradually added since the
eighth century. Thus, the anointing first appears in Morinus' third
Ritual, («. e. in the 9th century) ; where, in the prayer called the consecra
tion, Deus honorum omnium, at the word comple, the consecrator takes
the chrism, and at the words hoc Domine, he pours it on the head of the
person to be consecrated. This is all the addition that is iu this Ritual.
The words also from sinceritas pacis, to Tribuas ei Domine, in the prayer,
Deus honorum, are left out in this Ritual, as they are in several others. It
is to be observed also, that the Collects, Oremus, Adesto, Propitiare, and
Deus honorum, are continued in all the Rituals. How simple and spiritual
all these are, as they lie in the earliest Rituals ! and what a mass of supersti-
F 2

68

ROMISH RITES.

hues with his right hand thumb ; namely, one line from the
right hand thumb to the middle finger of the left hand, and
the other, from the left hand thumb to the middle finger of
the right ; then he anoints the palms all over, saying :
Let these hands be anointed Ungentur manus istae de
with the sanctified oil and the oleo sanctificato est chrismate
sanctificationis ; sicut unxit
Samuel, David, Regem et Pro-
phetara, ita ungantur, et con
secrentur —
Et producens manu dextera
ter signum Crucis super manus
Electi, dicit.

chrism of sanctification ; like
as Samuel anointed David
Kingand Prophet, so be(these)
anointed, and consecrated —
Here he draws the sign of the
Cross on the hands of the
Elect — in the name of the
Fa-f ther, and the -f Son, and
the Holy -f Ghost, making
(i. e. the hands) the image
of the holy Cross of our
Lord Jesus Christ, who hath
redeemed us from death and
brought us to the kingdom
of heaven . . . Through
the same, &c. R. Amen.
He proceeds, still sitting : —

In nomine Dei Pa -|- tris, et
Fi-flii, et Spiritus -f sancti,
facientes imaginem sanctse
Crucis salvatoris nostri Jesu
Christi, qui nos k morte rede-
mit, et ad regna ccelorum per-
duxit . . . Per eundem, &c,
R. Amen.

[The Consecration.]

God and the Father of our
Lord Jesus Christ, who hath
willed thee to be exalted to
the dignity of the Pontificate,
himself overflow thee with the
chrism and liquor of mystical
unction, and enrich thee with
the abundance of spiritual
bene -f diction ; whatsoever
thou shalt bless, let it be
blessed ; and whatsoever thou
shalt sanctify, be it sanctified ;
and be the laying on of this
thy consecrated hand or thumb
tion, magic, and sorcery, is all that has been since gradually added to
them ! and more especially, when compared with the simple rules l»ii
down for ordination in the fourth Council of Carthage ; which the r
do well, ever to keep in view.

Deus, et Pater Domini nos
tri Jesu Christi, qui te ad
Pontificatus subhmari voluit
dignitatem, ipse te Chrismate
et mysticae delibutionis liquore
perfundat, et spiritualis bene
-f dictionis ubertate foecundet:
quidquid bene + dixeris, bene-
dicatur ; et quidquid sanctifi-
caveris, sanctificetur ; et con-
secratae manus istius, vel pol-
licis impositio cunctis proficiat
ad salutem. R. Amen.

the PONTIFICAL. 69
profitable to all for salvation.
R. Amen.
The things preceding being thus finished, the consecrated
one* joins both his hands, and holds the right over the left,
[nursing them], and folds them up in the napkin hanging from
his neck. But the consecrator wipes his thumb [again] a
httle in the bread-pith ; and putting off his mitre, rises, and
blesses the pastoral staff (benedicit baculum pastoralem), if
not blest before,f saying — Sustentator imbecilitatis humance
Deus, bene -\- die baculum istum, ^c. "God, the sustainer of
human weakness, hal-flow this staff," &c.
Then he sprinkles it with holy water. After which, taking
his mitre and sitting down, he delivers (tradit) it to the con
secrated, who is on his knees, and who receives it between his
fore and middle fingers, not disjoining his hands, the conse
crator saying : —
Receive thou the staff of Accipe baculum pastoralis
pastoral office ; that thou be officii ; ut sis in corrigendis
piously wrathfiil in correcting vitus pife saeviens, judicium
rices, keeping judgment with- sine ira tenens, in fovendis
out anger, soothing the minds virtutibus auditorum animos
of thy hearers by fostering demulcens, in tranquillitate se-
their virtues, and not forsak- veritatis censuram non do
ing censure in the calmness of serens.
thy severity.
Next he haUows the ring [with another set form], sprinkles
it with holy water, and sitting down, puts it on the ring-
finger of the right hand of the consecrated, saying : —
Receive thou the ring, Accipe annulum, fidei scihcet
namely, the seal of faith ; so signaculum ; quatenus spon-
* Prsemissis itaque expeditis, consecrate jungit ambas manus. Up to
the last mentioned rite, he is called Electus, or consecrandus ; now he is
called consecratus ; the preceding rite, therefore, is in the sense of the
Church of Rome, the consecrating act ; which the reader will remember is
altogether a modem rite, as aU the rites and forms onward from the
prayer, Deus honorum omnium, are, some more and some less modem.
, They cannot therefore be in any true sense sacramental, — unless the Church
can make true sacraments, which, it is admitted on all hands, she can not.
t If it had been blest, it would, it seems, be sacrilege to bless it again,
just as it would be sacrilege to baptize again ; as though all these rites
were sacramental. How fulsome ! as if the leamed world were stiU asleep ;
as was the case, when these rites were first devised and palmed upon the
Church, as sacramental and essential !

70 ROMISH RITES.
that, adorned with undefiled sam Dei, sanctam videlicet
faith, thou be a pure guardian Ecclesiam, mtemerata fide or-
of the spouse of God, to wit, natus, iUibate custodias. R.
the holy Church. R. Amen. Amen.
Then the consecrator takes the book of the Gospels from
the shoulders of the consecrated ;* and, the assisting Bishops
helping him, he delivers it closed to the consecrated, who
touches it, without opening his hands, the consecrator saying :
Receivef thou the Gospel, Accipe Evangelium et vade,
and go, preach to the people praedica populo tibi commisso;
committed to thy charge ; for potens est enim Deus, nt
God is able to increase his augeat tibi gratiam suam, qui
grace unto thee, who hveth vivit et regnat cum Deo Patre
and reigneth with God the in mitate, &c. R. Amen.
Father in the unity, &c. R.
Amen. In fine, the consecrator receives the consecrated to the to
of peace ; the assisting Bishops do the same, saying to him.
Pax tibi, " Peace be to thee," [^with many added ceremonies,
suited to the occasion.]
After the benediction (of the mass) the consecrator rises,
haring put off his mitre, and hallows (benedicit) the mitre, if
it has not been already hallowed, saying :
0 Lord God, Almighty Fa- Domine Deus, Pater omni-
ther, whose goodness is pass- potens, cujus praeclara bonitas
ing glorious, and power im- est, et virtus immensae, a qua
mense, from the which is every omne datum optimum, et
best gift, and every perfect omne donum perfectum, toti-
gift, and every ornament of usque decoris ornamentum;
honour and dignity; vouch- bene-f dicere, et sancti -|- ficare
safe to hal-flow, and sane- dignare banc mitram hujus
ti-f fy this mitre that is to be famuh tui Antistitis capitiim-
put on the head of this pre- ponendam. Per, &c.
late, thy servant. Through
Christ our Lord. R. Amen.
* The chaplain has been all this time holding the book open on the
neck and shoulders of the elect.
t This rite of delivering the book of the Gospels is in none of the olda
Rituals. That reckoned the eighth by Morinus, is the only one in whid
it is found. It is in no other whatever, earlier or later. The words there
are, " Accipe hoc Evangelium, et ito, doce omnes gentes; Receive thou
this Gospel, and go, teach all nations."

THE PONTIFICAL.

71

Then he sprinkles it with holy water : and sitting down hav
ing put on his mitre, he puts it, the assisting bishops joining
in the act, on the head of the consecrated, saying :

We put, O Lord, on the
head of this thy prelate and
champion (cambatant) the hel
met of munition and salvation;
that, his face adorned, or head
armed, he may, by the horns
of either Testament, appear
terrible to the adversaries of
the truth, and be the sturdy
assailant of the same ; thou
giving him liberally of thy
grace, who didst sigiulize, with
the shining horns* of thy
brightness and truth, Moses
thy servant's face, that was
beautified by his talking with
thee, and didst command the
tiara to be put on the head
of Aaron thy high-priest.
Through Christ, &c.
Next, if the gloves have not been hallowed, the consecrator
rises, haring put off his mitre, and haUows them, saying : —
Almighty Creator, who hast Omnipotens Creator, qui
given to man, made after thine homini ad imaginem condito

Imponimus, Domine capiti
hujus Antistitis et agonistae
tui galeam munitionis et sa
lutis ; quatenus decorata facie
et armato capite cornibus
utriusque Testamenti terribihs
appareat adversariis veritatis,
et, te largiente gratiam, impug-
nator eorum robustus existat :
qui Moysi famuli tui faciem
ex tui Sermonis consortio de-
coratam lucidissimis tuae cla
ritatis ac veritatis insignisti, et
capite Aaron Pontificis tui
tiaram imponi jussisti. Per
Christum, &c.

own image, hands of signal
skill, as if an intelUgent or
gan, for rightly performing
his work ; and hast command
ed them to be kept clean,
that therein the soul should
be meetly carried,f and thy
mysteries (sacraments),meetly
consecrated by the same:
vouchsafe to hal-flow and
sanc-f tify these coverings of
the hands ; that whoever of
holy Pontiffs thy ministers,

manus discretionis insignitas,
tanquam organum intelligen
tiae ad recte operandum, quas
servari mundas praecepisti, ut
in iis anima digne portaretur,
et tua in iis digne consecren
tur mysteria, bene-f dicere et
sancti -f ficare dignare manuum
haec tegumenta, ut quicunque
ministrorum tuorum sacrorum
Pontificum his velare manus
suas cum humUitate voluerit,
tam cordis quam operis ei

* So it is in the Douay Version of Exod. xxxiv. 35.
+ The Douay Version of Job xiii. 14.

72 ROMISH RITES.
shall desire to veil his hands munditiam tua miserecordia
in these, thy mercy may minis- subministret. Per, &c.
ter to the same cleanness both
of heart and work. Through
Christ our Lord.
Then he sprinkles them with the holy water ; and the Pon
tifical ring being taken off the finger of the consecrated, the
consecrator, having put on his mitre, sits down ; and, the assis
tant bishops helping, he puts the gloves on the hands of the
consecrated, saying :
Encompass, O Lord, the Circumda, Domine, manus
hands of this thy minister, hujus ministri tui munditia
with the cleanness of the new novi hominis, qui de coelo de-
man, who came down from scendit; ut quemadmodum Ja-
heaven; that, like as Jacob thy cob dilectus tuns, pellicuhs
beloved, haring covered his hoedorum opertis manibus,
hands with the skins of kids, patemam benedictionem, ob-
did obtain that paternal hies- lato patri cibo potuque gratis-
sing, by presenting to his fa- simo, impetrarit, sic et iste,
ther most savoury meat and oblata per manus suas hostia
drink, so this one also, the salutari, gratiae tuae benedic-
saring host being presented tionem impetrare mereatur.
to thee by his hands, may Per, &c.
merit to obtain the benedic
tion of thy grace. Through
our Lord, &c.
Then he puts on forthwith the Pontifical ring; and the
consecrator rises, and takes the consecrated by the right hand,
and the principal assistant bishop takes the same by the left
hand, and they enthrone him (inthronizant) on the faldstool ;
or, if in his own Church, on the episcopal chair ; and the con
secrator dehvers to him the pastoral staff into his left hand.
Then the consecrator, turning his face to the altar, and putting
off his mitre, begins the Te Deum ; and while they are chant
ing it, the consecrated is led through the Church by the as
sisting bishops in their mitres, giving his benediction to all.
[^And so the matter goes on vrith an abundance of other mi
nute ceremonies, which aRomanist calls "integrating," or "con
summating;" i. e. not essential to the sacrament, but such as
make it quite complete and perfect. These little rites fill
some three pages more of the Folio Pontifical. The following
rubric, which closes the article, is iniportant.]

THE PONTIFICAL. 73
When a bishop elect is consecrated as a patriarch or arch
bishop, the foregoing office (of the consecration of a bishop)
is observed in all things ; but by this consecration, the elect
does not receive the name of Patriarch, or Archbishop, for
this is conferred only by delivering to him the Pallium,
(per traditionem PaUii dumtaxat). Till this is done, he is
StiU called Elect, even after he has had the aforesaid conse
cration. [The next article therefore in the Pontifical, is] —

Of the Pallium.
Gen. Ruhr.

When the PaUium is sent from the Apostolic See, the
Pontiff to whom the dehvering of it is committed, meets in
his own church, or in some church of his own diocese or
province, the elect, on an appointed day. And there the Pal-
hum is spread on the altar, covered with the silk in which it
was carried from Rome, Then solemn mass being celebrated,
the Pontiff, sitting on a faldstool before the altar in his mitre,
administers to the elect, kneehng before him in his pontificals,
but unmitred and without gloves, the oath of fealty (fideU-
tatis) to the Apostohc See, prescribed in the Apostohc Com
mission. The form of Oath.
[This is the same, word for word, with that required of
bishops elect, before they can be consecrated, as in page 56.]
The oath being sworn, the Pontiff rises in his mitre, takes
the pallium from the altar, and puts it over the shoulders of
the elect on his knees, saying :
To the honour of Almighty Ad honorem omnipotentis
God, and the blessed Mary, Dei, et beatae Mariae semper
ever Virgin, and the blessed rirginis, ac beatorum Apos-
Apostles Peter and Paul, our tolomm Petri et Pauli, Domini
Lord N., Pope N., and the nostri N. Papae N. et sanctae
holy Roman Church, and also Romanae Ecclesiae, nee non
the Church of N. committed Ecclesiae N. tibi commissae,
to thee ; we deliver to thee tradimus tibi Pallium de cor-
the pallium taken from the pore beati Petri sumptum, in

74 ROMISH RITES.
body of the blessed Peter, in quo est plenitude Pontificalis
the which (pallium) is the officii, cum Patriarchalis (vel
plenitude of the Pontifical archiepiscopalis) nominis ap-
office, together with the name pellatione ; ut utaris eo intra
and title of patriarch, (or arch- Ecclesiam tuam certis diebus,
bishop, as the case may be) ; qui exprimuntur in pririlegjis
which thou mayest use withm ab Apostolica sede concessis,
thy own church on certain In nomine Pa -f tris, et fi-|-lii,
days expressly mentioned in et Spiritus -f sancti. R. Amen.
the pririleges granted by the
Apostolic See. In the name
of the Fa-f ther, and the -f
Son, and the Holy -f Ghost.
R. Amen.
This done, the Pontiff withdraws to the Gospel corner of the
altar ; and the patriarch or archbishop [being now so called,]
rises in the pallium, and ascending to the altar, his cross dis
played before him, if in his own church or other church pfhis
diocese or prorince, solemnly blesses the people with his head
uncovered. [Which concludes this important and useful cere
monial.* The following rubrics are added.]
* The pallium or pall is one of the chief badges of Antichrist. At first
it was given by the Christian emperors to the prelates, as a badge of antho.
rity over the inferior orders of their clergy, as the emperors themselves wofeit
in token of their temporal power over the inferior officers of the empire. Io
the sixth century the bishops of Rome began to assume the conferring of il^
as a token of the merit or virtue of him that wore it ; and from this, in
time, it grew into its present use and doctrine, so as to be regarded as the
very essential constituting a patriarch, primate, or archbishop. Tbe fot
Bishop of Rome we find giving the pall was Vigilius, who sent it a.d.
543, to Auxenius bishop of Aries (Dupin, tom. iv. p. 48), The next
was Pelagius I., the successor of Vigilius, who sent it to Sahandns, the
next bishop of Aries. The next we find conferring it was Gregory I., at
the close of the sixth century, who sent it to many bishops, and among
the rest, to Augustine of Canterbury. Gregory says expressly, ''that the
custom is to give it only to bishops of merit, who desire it importmiately"
(Ibid. p. 79) ; so far was it from being yet thought to be that which made
an archbishop. Even in the 9t hcentury Hinckmar observes, " that the pall
is only an ornament suitable to the metropolitans, as a mark of the dig.
nity or virtue of him that wears it." (Ibid, century 9th, p. 34.) How
ever, before the end of the fourteenth century, they had discovered ill
amazing sacramental powers. In the Decretals of Gregory XI., it WM
declared, " that an archbishop cannot call a Council, consecrate hishops,"
&c., as in the above mbric. And Innocent III. decreed that it conveyed
the plenitude of Apostolic power ; and that neither the functions, nor tie

THE PONTIFICAL. 75
Whereas the plenitude of the Pontifical office is conferred by
the pallium, before that any one has obtained the palhum,he has
no right to the name of patriarch, or primate, or archbishop ;
and it is not aUowed to him either to consecrate bishops, or call
a Council, or make the chrism, or dedicate churches, or ordain
clergy ; and that, even though he may have had the paUium in
another church, since it behoveth him to petition for a new
paUium, [if he has been translated.]
He can, however, before the pallium has been received by him,
commit such consecrations to another, in case he has not
delayed to petition for the palUum.
Nor can the elect, before he has received the paUium, carry
the cross before him. Nor can a patriarch or archbishop wear
the paUium out of his own patriarchate or province, nor within
the same at all times, but only in the churches in the solemnities
of mass, on special feast-days ; but not in processions, nor in
masses for liie dead ; moreover, the palhum is a personal
thing, and therefore cannot be lent to another, nor left to any
one at death, but the patriarch or archbishop must be buried
with it on him.

The Benediction of an Abbot by Apostolic authority.
[This is the next article in the Pontifical; and as it is
in many parts simUar to the office of consecrating a bishop,
we can be more brief in describing it. The general Rubric
directing the preparations to be made in the church for the
ceremonial, is the same, with the exception of the matter for
anomting, which is omitted, as an abbot is not anointed.]
title of archbishop could be assumed vrithout it ; and that too, even after
translation from one province to another, as above.
The maimer of making the paUium is the foUowing : — It is the custom
for the nuns of St. Agnes to present two lambs every year as an offertory
on the altar of their church, on the feast-day of their patroness saint.
These (holy) lambs are taken away during the night by the Pope's agents,
and ceremoniously put to pasture tiU shearing time ; when they are cere-
monioitsly shorn ; and the paU is made of their wool, mixed with other
wool. It is then laid on the body of St. Peter, i. e. on the high altar of
the Lateran Church, said to contain the bodies of saints Peter and Paul.
And hence, because it is taken (sumplum) from the body of St. Peter, it
confers (ipso tactu, by its very touch) the plenitude of Pontifical power, on
whomsoever the Pope confers it for that purpose. This lucky discovery
has been a source of incalculable wealth to the coffers of the Papacy.

76 ROMISH RITES.
Then first, if the elect has not already profest (i. e. is not
a monk), he goes through the ceremonies of admission into
the order as a monk: [^which are given in detail, as the hallow
ing of the new vestments for him ; the stripping of his secular
garments by the officiating Pontiff, with the form, Exuat te
Dominus veterem hominem cum actibus suis, " The Lord strip
thee of the old man with his deeds ;" and anon he arrays him in
the monastic habit, saying, "The Lord put on thee the new man,
which after God is created in righteousness and true holiness,"
— with prayers : "that God defend this his servant from the
lets of the world and secular desire ;" and Psalms, &c. ; after
which, he is formaUy admitted by the Pontiff into the congre.
gation of the order, and received by the brotherhood to the
kiss of peace — (ad osculum pacis).
This done, then the elect is presented to the Pontiff by
two assisting abbots, with the same forms as in the conse
crating of a bishop ; the Apostolic mandate or commission
allowing the benediction is read ; after which, the oath of alle
giance to the Papacy is administered to the elect. This oath is
the same, word for word, as that exacted of bishops, &c. Then
follows the examination, (examen,) which consists of the fol
lowing interrogations and sponsions.]
1. Interrog. Wilt thou per- Vis tuum sanctum propo-
severe in thy holy purpose, situra et sancti N. regulara
and keep the rule of St. N. observare, tibique subjectos, ut
and diligently train thy sub- idipsum faceant dihgenter in
jects to do the same ? Ans. struere ? Resp. Volo.
I wUl. 2. Interrog. Wilt thou re- Vis mores tuos ab omni
frain from all that is eril, and, malo temperare, et quantum,
with God's help, as far as adjuvante Domino, poteris, ad
thou are able, change thy life omne bonum commutare?
to all that is good ? Ans. I Resp. Volo.
wiU. 3. Interrog. Wilt thou. Vis castitatem, sobrietatem,
with God's help, keep chas- humilitatem, et patientiam
tity, sobriety, humihty, and cum Dei adjutorio in teifso
patience thyself, and teach custodire, subditosque tuos
thv subjects the same ? Ans. taUa docere ? Resp. Volo.
ImU.
4. Interrog. WUt thou Vis res monasteru tibi corn-
keep faithfully the goods of missi fideliter custodire, et in
the monastery committed to usus Ecclesiae, fratrum, pau-

THE PONTIFICAL.

n

perum, et perigrinorum dis-
tribuere ? Resp. Volo.

Vis sanctae matri Ecclesiae
Romanae, ac sanctissimo Do-
raino nostro N. summo Pon
tifici, ejusque successoribus
fidem, subjectionem, obedien
tiam, et reverentiam devote
et fidehter per omnia per
petuo exhibere. Resp. Volo.

thy charge, and distribute
them to the uses of the
Church, the brethren, the
poor, and the pilgrims (stran
gers) ? Ans. I will.
5. Interrog. Wilt thou al
ways devoutly and faithfully
render in all things faith,
subjection, obedience and re
verence, to our holy Mother
the Church of Rome, to om*
most holy Lord N. supreme
Pontiff and his successors ?
Ans. I wiU.
[»If the elect abbot is non-exempt (i. e. not freed by Apos
tolic authority from subjection to any other superior but the
Pope), then in addition to all the aforesaid sponsions, another
is joined, in which he vows " Always devoutly and faithfully
to render faith, subjection, obedience, and reverence to the holy
Church of N. and the patriarch of the same, or archbishop,
or bishop, and his successors," to whom the abbot is subject.
[Where the only difference, it will be observed, between this
sponsion and that which precedes it, is, that the phrase. Per
omnia is omitted. — This with the oath of allegiance is the
peculiar distinction of the Pope.]
Then follows the mass, celebrated by the Pontiff and the
elect, each apart. [^As before in the consecration of a bishop.
After the Gradual, are said the seven penitential Psalms, the
Litany, and two prefatory Collects. Then comes the
Preface, in which the Pontiff says :]
O holy Lord, almighty Domine sancte. Pater omni-
Father, eternal God, pour out, potens, aeterne Deus, afflu-
entem Spiritum tuae bene-f
dictionis super hunc famulum
tuum nobis erantibus, propitius
infunde. Hie Pontifex im-
ponit ambas manus extensas,
digitis non disjunctis, super
caput Electi, et eas sic tenet,
dicens : — Ut qui per nostrae
manus impositionem hodie
Abbas constituitur, sancti -f
ficatione tua dignus, a te

through our prayers, on this
thy servant, the abundant
spirit of thy bene -f diction :
Here the Pontiff lays both his
hands stretched out, but with
out disjoining his fingers, on
the head of the elect, saying :
— That he who, being chosen
by thee, is this day made an
Abbot by the imposition of our
hand, may continue worthy

78 ROMISH RITES.
of thy sanctifi-f cation. Here electus permaneat ; et nnm-
the Pontiff removes his hands quam postmodum a tua gratia
frora the head of the elect, and separetur inchgnus. Hie
again holding them stretched Pontifex amovet manus de
out before his breast, proceeds : capite Electi, ac eas ante pectus
extensas tenens, dicit :
[^With the Preface, which is an affectedly wordy prayer for
the bestowment of the ascetic virtues. It ends thus]. That so
serving thee, O Lord, through thy bounty, with a clean heart,
blamelessly in all thy commandments, he may come with
multiplied usury to the prize of the vocation from on high,
and with the hundred-fold fruit, and the crown of righteous
ness, to thy rewards of heavenly treasures. Through, &c.
[" Then follow three prayers, the third of which is very
long and wordy, of which the following extract will suffice.]
Hear, O Lord, our prayers, Exaudi Domini, preces nos-
which we pour forth in the tras, quas in conspectu tus
sight of thy majesty over this majestatis super hunc famu-
thjseTva.nt,who, instead of thy lum tuum fundimus, qui vice
name (i.e. instead of thyself) tui nominis ad gubernationem
is appointed to the governance orium tuarum statuitur ; ut
of thy sheep ; that through the respicere, et intervenieutebeato
intervention of the blessed N. N. bene-f dicere digneris.
(i.e. the patron saint, of the
order) thou vouchsafe to
regard him, and hal-flow him.
Direct his steps,* O Lord, into the ways of peace and
righteousness, and bestow on him the gifts of thy virtues,
justice, temperance, fortitude, prudence, charity, sobriety,
patience, long-suffering, invincible constancy, faith unfeigned,
hope unshaken, a devout mind, perfect humility, a right
understanding, benignity, modesty, unanimity, peace, concord,
chastity, abstinence, rigUance, discretion, uprightness, know
ledge, piety, counsel, and inriolate perseverance in all good
actions. After this prayer the Pontiff sits down, haring put on his
mitre, and delivers the rule to him (the Abbot), who toucki
it with both hands and receives it,-\ the Pontiff saying :
* This extract is given merely as a specimen of the wordiness of these
forms. t Pontifex dat ei, ambabus manibus tangenti et recepienti, regulam.

THE PONTIFICAL.

79

Accipe regulam a Sanctis
patribus traditara adregendum
custodiendendumque gregem
tibi h Deo creditum, quantum
Deus ipse teconfortaverit,etfra-
gilitas huraana permiserit. Ac
cipe gregis Dominici patemam
proridentiam, et animarura
procurationem, et per divinae
legis incedendo praecepta, sis
ei dux ad ccelestis hereditatis
pascua, adjuvante Domino
nostro Jesu Christo, qui cum
Patre, &c. R. Amen.

Receive thou the rule de
livered by the holy Fathers
for governing and guarding
the flock entrusted to thee
by God, so far as God
himself shall strengthen thee,
and human frailty permit.
Take thou the paternal over
sight of the Lord's flock, and
the care of their souls ; and
walking by the precepts of
the dirine law, be to the same
a leader unto the pastures of
the heavenly inheritance,
through the help of our Lord
Jesus Christ, who with the
Father, &c. R. Amen.
[* Next, (as in the office for consecrating a bishop) the
Pontiff blesses successively the pastoral staff and ring, and
dehvers them ; and after the communion, he blesses the mitre,
if the elect be a mitred abbot, and the gloves, and puts them
on ; aU which are done with the same rites and forms, as in the
office for bishops.] After which he places the abbot in the
seat of his predecessor, or, if the benediction does not take
place in the monastery, on the faldstool, and delivers the
pastoral staff into his left hand, saying :
Receive thou fuU and free Accipe plenam, et liberam
power to rule this monastery potestatem regendi hoc monas-
' " et congregationem
omnia quae ad illius

and its congregation, and all
things which are known to
pertain to the governance of
the same, inwardly and out
wardly, spiritually and tempo-
raUy. [^ After which is the Te Deum laudamus, as before; the going
through the church giving benediction to all ; and so on.]

terium, ejus, et
regimen interius et exteriiis,
spirituahter et temporaliter
pertinere noscuntur.

The Benediction of an Abbess.
[As this office is in many of its parts the same as the pre
ceding, and in others, similar to that which follows it, a few
extracts will suffice.]

80

ROMISH RITES.

Kneeling before the Pontiff, and accompanied by two senior
matrons, she swears before him the following oath, of due
allegiance to the Prelate, her ordinary : —

I. N. about to be ordained
Abbess of the Monastery of
N. do promise in the presence
of God, and his saints, and
this solemn congregation of
Sisters, fidelity and meet sub
jection, obedience, and reve
rence to my mother, theChurch
of N. and to theeN. my Lord,
Patriarch (or Archbishop, or
Bishop) of the said Church,
and thy successors, according
to the institutes of the sacred
Canons, and as the inviolable
authority of the Roman Pon
tiffs enjoins. So help me God,
and these the holy Gospels of
God.

Ego N. MonasteriiN. ordi-
nanda Abbatissa, promitto co
ram Deo, et Sanctis ejus, et
hac solemni sororum congre-
gatione, fidelitatem, dignam-
que subjectionem, obedientiam,
et reverentiam, matri Ecclesiae
N. tibique N. Domino meo,
ejusdem Ecclesiae Patriarchse,
(vel Archiepiscopo, aut Epis
copo), et successoribus tuis,
secundum sacrorum Canonum
instituta, et prout praecipit
inriolabilis auctoritas Ponti
ficum Romanorum. Sic me
Deus adjuvet, et haec sancta
Dei EvangeUa.

[^ After the Litany, the same two prayers are used as in the
consecration of an Abbot. Then follows the same Preface,
wherein the Pontiff at the words, " Pour forth, through our
prayers," gives her the same imposition of both his hands upon
her head, and again removes his hands at the same words, as in
the case of the Abbot.
So again he delivers to the Abbess the rule of the order
into her hands, saying : Take thou the rule, &c. as before, to
the Abbot.]
Then, if she had not received the veil before, he blesses the
veil, and puts it over the Abbess's head, saying : —
Receive thou the sacred veil, Accipe velamen sacrum, quo
whereby thou mayest be known cognoscaris mundum contemp-
to have contemned the world,
and truly,and humbly, with the
whole endeavour of thy heart,
subjected thyself as a wife to
Jesus Christ for ever ; who de
fend thee from all evil, and
bring thee to life eternal. R.
Amen.

sisse, et te Christo Jesu vera-
citer humiliterque, toto cordis
annisu, sponsam perpetualiter
subdidisse, qui te ab omni
malo defendat, et ad vitam
perducat aeternam. R. .'Vmen.

THE PONTIFICAL. SI
After the Post-communion, the Pontiff inthrones (inthroni-
zat) her in the seat of her predecessor, saying : — " Take thou
full and free power to rule," &c. as above, to the Abbot.

The Benediction and Consecration of Virgins.*
[Gen. Rub.]
In the evening of the day before the benediction, or even in
the morning before the Pontiff vests himself for the mass, the
Virgins are presented to him in a convenient place ; when he
questions each one indiridually about her age, and purposed
vow, namely, whether she has completed her five-and-twentieth
year ; whether she have the desire and the purpose of keeping
her rirginity ; and moreover, he dUigently inquires of each one
apart by herself, f concerning her life and conscience, and her
carnal integrity.
On the altar, at the Epistle side, are placed for the rirgins,
vestments, veils, rings, and necklaces, or crowns, to be blessed
(benedicendae), and to be delivered (tradendae) to the virgins at
the proper time.
Senior matrons and relatives are appointed as brides-maids
(paranymphae), who are to accompany and go before the vir
gins, set them in their place, and conduct them to the
Pontiff. Moreover, in the church is erected a parilion, in which, at
the proper time, the virgins are to clothe themselves in the
hallowed vestments.
All which being done, the Pontiff, at the fit time, begins
mass, &c. At the last verse of the Gradual, the virgins ac
companied by their bride-maids (paranymphis), &c. come
forth to the church in their ordinary monastic dress ; to whom
the Archpresbyter chants the Antiphon : —
Ye wise rirgins, make ready Prudentes rirgines, aptate
your lamps ; behold the bride- vestras lampades : ecce spon-
' groom cometh, go thou forth sus venit, exi obviam ei.
to meet him.
The virgins hearing his voice, hght their wax tapers, and
* De benedictione et consecratione Virginum.
t Insuper seorsum cum qualibet (dUigenter inquirit) de vita et con
scientia, et carnis integritate. This last; phrase, the translator thinks, ought
to be left in the disguise of its latinity.
VOL. VII. G

82

ROMISH RITES.

advancing, two and two, are presented, on their knees, before
the Pontiff by the Archpresbyter, who says :

Most reverend father, holy
mother, the Catholic Church
demands that you vouchsafe
to hallow and consecrate these
present rirgins, and espouse
them to our Lord Jesus
Christ, the Son of the most
high God.
Pontiff. — Dost thou know them to be worthy ?
Then [^after the usual answer]
The Pontiff, still in mitre, says to those standing around :

Reverendissime pater, pos-
tulat sancta mater Ecclesia
Catholica, ut has praesentes
virgines digneraini benedicere,
et consecrare, ac Domino nos
tro Jesu Christo summi Dei
filio desponsare.

&c.

Auxiliante Domino Deo, et
Salvatore nostro Jesu Christo,
eligimus has praesentes virgines
benedicere, et consecrare, ac
Domino nostro Jesu Christo,
summi Dei filio desponsare.

The Lord God, and our Lord
Jesus Christ helping, we elect
these virgins now before us,
to bless them, and consecrate
and betroth them to our Lord
Jesus Christ, the Son of the
most high God.
Then the Pontiff calls the virgins in chant, saying : Venitb.
They answer, in chant, saying : Et nunc sequimur. And
rising, they advance as far as the entrance of the choir, but
however kneel outside. Again, the Pontiff chants in louder
strain, Vbnite. They answer, Et nunc sequimur in toto
corde ; and rising, they proceed to the centre of the choir,
and there kneel. Then the Pontiff, the third time, in a louder
tone still :

Come, my daughters, hear
me, I will teach you the fear
of the Lord.

Venite fihae, audite me,
timorem Domini docebo vos.

Rising, they answer, chanting :

And now we follow with the
whole heart, we fear thee, we
seek to see thy face ; O Lord,
confound us not, but do unto
us according to thy loving
kindness, and according to the
multitude of thy mercy.
And so chanting, they come nearer, and ascend into the Pr^-
bytery, where they all kneel before the Pontiff, and lowly

Et nunc sequimur in toto
corde, timemus te, et quseri-
mus faciam tuam videre, Do
mine ne confundas nos, sed
fac nobis juxta mansuetudi-
nem tuam, et secundum mul-
titudinem miserecordise tuae.

THE PONTIFICAL. 8.1
bend their heads, even quite to the ground. Anon, each one
successively raising her head a little, chants :
Accept me, O Lord, accord- Suscipe me, Domine, secun-
ing to thy word ; that my ini- dum eloquium tuum ; ut non
quity have no dominion over domineturmeiomnis injustitia.
me. This haring been said by each one, they all rise, and are
arranged by the matrons in a circle round the Pontiff, who
interrogates them publicly concerning their proposed vow,
saying :
WUl you persevere in your Vultis in sanctae rirgini-
purpose of holy rirginity ? — tatis proposito perseverare 1 —
Answer. We wUl. Resp. Voluraus.
Then each one, kneeling before the Pontiff successivel}'^,
and putting both her hands joined between both his hands, he
says :
Wilt thou promise ever to Promittis te rirginitatem
keep thy rirginity ? — Answer, perpetuo servare 1 — Resp.
I will. Promitto.
The Pontiff. Thanks be to Pont. Deo Gratias.
God. Each kisses his hand, rises, and returns to her place. This
being done to all, then he says to all :
Will ye be hallowed, and Vultis benedici, et conse-
consecrated, and espoused to crari, ac Domino nostro Jesu
our Lord Jesus Christ, the Son Christo, summi Dei Filio des-
of the most high God 1 — Ans. ponsari ? Resp. Voluraus.
We will.
[''Next the Litany is chanted, as in other ordinations, with
the introduction of the thrice-repeated additions.]
The Litany ended, they aU rise, and the Veni Creator Spi
ritus, &c. is chanted. After which the virgins withdraw to
their parihon ; and the Pontiff, standing before the altar, puts
off his mitre, &c. haUows the vestments of the virgins ["using
three long and energetic Collects, with crossings, from which
the following extract from the third will be enough.]
 Almighty God —  eas bene-f dicere
vouchsafe to hal-flow and et sancti-f ficare digneris : ac
sancti -ffy these (vestments), praesta clementissime Pater,
md grant, O raost merciful ut supradictis famulatis tuis
G 2

84

ROMISH RITES.

Father, that to thy aforesaid
handmaids these vestments be
a protection of salvation, these
the badge of religion, these
the beginning of holiness,
these a strong defence against
all the weapons of the enemy ;
that, their continence perse
vering, they be enriched with
the abundance of an hundred
fold repayment, throughChrist
our Lord. R. Amen.

sint hae vestes salutis pro-
tectio, hae cognitio rehgionis,
hae initium sanctitatis, hx
contra omnia tela inimiciro-
busta defensio ; ut centessemi
muneris opulentia, perseve-
rante continentia, ihtentur.
Per Christum Dominum nos
trum. R. Amen.

Then, after he has sprinkled them with holy water, [a thing
that is never omitted in these blessed hallowings and sanctifi
cations !] they are carried to the pavilion ; where the virgins,
having stripped themselves of their daily garments, put on the
blessed ones (induunt benedictas). But the Pontiff, still
standing, hallows the veils of the rirgins, saying :
We suppliantly beseech Supphciter te, Domine, ro-
thee, O Lord, that upon these gamus, ut super has vestes
veils that are to be put over
the heads of thy handmaids,
thy gracious bene -f diction
may descend ; and that these
veils be hallowed, consecrated,
iraraaculate,andholy. Through
Christ our Lord.

ancillarum tuarum ca
imponendas, bene-f dictio tua
benigna descendat ; et sint
hae vestes benedictae, conse-
cratae, immaculatse, et sanctae.
Per, &c.

Again, [in a second hallowing form], he says ;

O God, the head of all the
faithful, and Sariour of the
whole body, sancti-f fy, with
thy right hand, these veils,
which thy handmaids, for love
of thee and thy most blessed
mother, the Virgin Mary, are
about to put upon their heads ;
let them by thy continual
guardianship keep, alike with
undefiled body and mind, that
which is given to be mystically
understood by the same ; that.

Caput omnium fidelium,
Deus, et totius corporis salvator,
haec operamenta velaminum,
quaefamulae tuae propter tuum
tuaeque genetricis beatissimae
Virginis Mariae amorem suis
capitibus sunt impositurae,
dextera tua sanctifica; et hoc,
quod per Ula mysticse datur
inteUigi, tua semper custodia,
corpore pariter et animo in-
contaminate custodiant; ut,
quando ad perpetuam sane-

THE PONTIFICAL.

85

when they shall come to the
endless remuneration of the
saints, they may, themselves
also being ready, with the
wise virgins merit to enter,
under thy leading, into the
nuptials of everlasting feUcity.
Who livest, &c.
Then he sprinkles the same ; and still standing, he next
hallows the rings, benedicit annulos, [that is, the marriage
rings], saying :

torum remunerationem vene-
rint, cum prudentibus et ipsae
rirginibus praeparatae, te per-
ducente, ad sempiternae felici-
tatis nuptias introire raerean-
tur. Qui viris, &c.

.... Thou, O Lord, send
thy bene -f diction upon these
rings; that those who shall
wear the same, being fortified
with heavenly might, may
maintain entire faith and un
sullied loyalty ;* and, as the
spouses of Jesns Christ, may
guard the vow of their vir
ginity, and persevere in per-

. . . . Tu Domine, mitte
bene -f dictionem tuam super
hos annulos ; ut quae eos gesta-
verint, ccelesti rirtute munitae,
fidem integram, fidelitatemque
sinceram teneant ; sicut sponsae
Christi virginitatis propositum
custodiant ; et in castitate per
petua perseverent. Per Chris
tum, &c.

petual chastity. Through, &c.
Then he haUows the necklaces (torques), ["as an emblem of
the everlasting crown which the rirgins are to merit by their
[conjugal] fidehty,] ut quaecunque ea portaverint si tibi fideliter
serrierint coronam quam ilia [ornamenta] designant, in ccelo
percipere mereantur. That whosoever shall wear these may,
if they serve thee faithfully, merit to receive in heaven the
crown which they do signify.
These (haUowings and sanctifications) completed, the
rirgins, now arrayed in the blessed vestments, the veils ex
cepted, return, two and two, to the Pontiff, chanting the Re-
sponsory :

I have despised the glory of
the world and all secular adorn
ing for the love of our Lord
Jesus Christ. R. Whom I
have seen, whom I have loved,
in whom I have believed, in

Regnum mundi et omnem
ornatum saeculi contempsi,
propter amorem Domini nos
tri Jesu Christi. R. Quem
ridi, quem araari, in quem
credidi, quem dilexi. Versus.

* The allusion is to conjugal fidelity ; but I forbear to render the word
quite literally.

86

ROMISH RITES.

Eructavit cor meum verbum
bonum. Dico ego opera regi.

whom I have delighted. Verse.
My heart hath uttered a good
word. I speak of my works
to the king.*
Then the virgins are arranged by their bride-maids before the
altar, on their knees, in the presence of the Pontiff, their faces
bent to the ground. The Pontiff rises, haring put off his
mitre, and facing the virgins, says, with his hands stretched out
before his breast the Preface ; ["which is the longest chant in
the Pontifical, covering nine entire pages. The greater part
of it is a rhapsody, hymning the praises of continence, and the
glories of rirginity — which is called an Offering to Gorf— and
eulogizing the struggles of virgins with, and their victories over,
the enticements and stimulants of the flesh. The foUowuig
will serve as a specimen :]

Holy Lord, &c., who dost
even now, (even in this world),
promote to the similitude of
angels, those that are still
bound in the fetters of mor
tality : Look down, O Lord,
on these thy handmaids, who,
placing in thy hand the vow
of their continence, make an
offering of their devotion unto
thee, from whom they have
takenthedesireofthesame. For
howotherwise could their mind,
compassed as it is with mortal
flesh, get the victory over the
law of nature, the freedom of
licence, the force of custom,
and the stimulants of age, (i. e.
youth) 1 how unless thou, O
God, didst mercifully kindle in
them, of thy free pleasure, the
love of virginity ; didst graci
ously nourish the longing for
it in their hearts ; didst minis
ter unto them fortitude ?
* What glorying is here ! How bUnd to what is written. Thai nofleih
should glory in his sight ! These poor deluded girls are the helpless vic
tims of spiritual butchers !

Domine sancte, &c. ;.. qui
... obstrictos adhuc conditione
mortalium jam ad similitu-
dinem provehas angelorum ;
Respice Domine super has fa-
mulas tuas, quae in manu tua
continentiae suae propositum
coUocantes, tibi devotionem
suam offerunt, a quo et ipsse
vota assumpserunt. Quomodo
enim animus mortali came
circumdatus, legem naturae,
hbertatem licentiae, rim con-
suetudinis, et stimulos aetatis
evinceret, nisi tu Deus, per
liberum arbitrium m eis
amorem rirginitatis clementer
accenderes, tu banc cupidita-
tem in earum corditus benig
nus aleres, tu fortitudinem
ministrares 1

THE PONTIFICAL. 87
[Some parts are quite unfit to appear in literal English, as
for instance the following:]
(0 God), from the foun- . . . De largitatis tuae fonte
tain of thy bountifiilness has defluxit . . . ut existerent sub-
flowed this gift, . . . that there limiores animae qucB in viri *
should exist souls so sublime ac mulieris copula fastidirent
as to loathe, &c., as in the La- connubium, concupiscerent sa
tin, . . . and earnestly to desire cramentum, nee imitarentur
the sacrament of marriage, quod nuptus agitur, sed dili-
and yet not imitate what is gerent quod nuptiis praenota-
done in the married state, but tur — Agnorit auctorem suum
love what is denoted thereby, beata virginitas, et aemula
Blessed virginity confesses integritatis Angehcae, illius
him that is her Author ; and thalamo, iUius cubiculo se
rivalling the integrity of devovit, qui sic perpetuse rir-
angels, has devoted herself ginitatis est sponsus, quemad-
to the bridal-chamber and the modum perpetua rirginitatis
bed of Him who is the spouse est filius.
of perpetual rirginity, like as
he is the Son of perpetual
virginity. The Preface ended, the Pontiff sits, having put on his mitre.
The Virgins rise, and the first pair are presented by their bride-
maids to the Pontiff ; before whom they kneel lowly, chanting :
I am the handmaid of Christ, wherefore I shew myself to
have the character and bearing of one that serves !f
Then haring again vowed to persevere in their purpose, the
Pontiff puts the veU over the head of each successively, saying :
Receive thou the sacred veU, &c. ; (as before in veiling the
abbess, p. 80.)
The two being veUed, and continuing on their knees, sing :
He hath set his seal upon my face, tbat I should admit no
lover hut him. (Posuit signum in faciem meam, ut nullum
praeter eum amatorem admittam.)
And so on, two by two, till all are veiled. After which he
calls them, chanting :
* QuEB in viri, Sec. This refers to their marriage vow with Christ, in
which they obtain what they so eamestiy long after, the sacrament of mar
riage, but not, &c. ; which is as wicked as it is profane. It is well for
these poor damsels, as well as for the bystanders, that the service is in a
tongue not understood by them. It is a poUuting service !
t AnciUa Christi sum, ideo me ostendo servilem habere personam.

88 ROMISH RITES.
Come, my beloved, to be wedded ; the winter is past, the
turtle is singing, and the flourishing rines give smell, (fles-
ponsari, dilecta, veni, &c.)
Here the rirgins are again presented to the Pontiff, two and
two, as before, by the bride-maids ; then taking the ring in his
right hand, and the rirgin's right hand in his left, and putting
the ring on the ring finger of her right hand, he espouses the
same to Jesus Christ, (desponsat illas Jesu Christo), saying to
each severally :
I espouse thee, to Jesus Desponso te, Jesu Christo,
Christ, the Son of the sup- filio summi Patris, qui illasam
reme Father, who keep thee custodiat. Accipe ergo annu-
undefiled. Therefore take lum fidei, signaculum Spiritus
thou the ring of faith, the sancti ; ut sponsa Dei voceris,
seal of the Holy Ghost ; so et, si ei fideliter servieris, m
that thou be called the spouse perpetuum coroneris. Inno-
of God, and, if thou serve mine Pa -f tris, et Fi-l-lii et
him faithfully, be crowned Spiritus -f sancti. R. Amen.
everlastingly. In the name of
the Fa -f ther, and of the -f Son,
and of the Holy -f Ghost. R.
Amen. This done , the two, still kneeling, sing :
I am espoused to Him whom angels serve, and at whose
beauty sun and moon do marvel. (Ipsi sum desponsata cui
Angeli serriunt, cujus pulchritudinem sol et luna mirantur.)
And so on of all the rest, two and two, in order. All being now
wedded, they fall on their knees, all at the same time ; and,
lifting up their right hands on high, they shew them, (simul
levant in altum et ostendunt dexteras manus, cantantes;)
With his ring my Lord Jesus Annulo suo subarrhavit me
Christ hath ratified my bridal Dominus meus Jesus Christus,
contract, and adorned me with et tanquam sponsam decoravit
a crown as his spouse. me corona.
Then the Pontiff rising, his mitre on, and standing with his
face towards them, says :
God the Father Almighty, Bene-f dicat vos conditor
creator of heaven and earth, coeli et terrae, Deus Pater om-
who hath vouchsafed to choose nipotens qui vos eligere dig-
you to a common espousalship natus est ad beatae Mariae
with the blessed Mary, mother matris Domini nostri Jesu

THE PONTIFICAL.

89

Christi consortium: utintegram
et immaculatam rirginitatem,
quam professse estis, coram
Deo et Angelis ejus conserve-
tis ; propositum teneatis ; cas
titatem diligatis, patientiam
custodiatis ;ut coronam rirgini
tatis accipere mereamini. Per
eundem Christum Dominum
nostrum. R. Amen.

of our Lord Jesus Christ, hal-
-f low you : that in the pre
sence of God and his angels,
you may preserve untouched
and undefiled, the rirginity you
have professed ; and hold on
your purpose, love chastity,
and keep patience ; that you
may merit to receive the crown
of rirginity. Through the same
Christ our Lord. R. Amen.
After which he again calls them, chanting : Come thou spouse
of Christ (Veni sponsa Christi) and receive the crown which
thy Lord hath prepared for thee for ever and ever. Then they
are again presented in pairs, as before, and the Pontiff, taking the
neck-lace (torquem) or crown, puts it on the head of each, one
by one, saying to each :
Receive thou the crown of Accipe coronam virginalis
raaiden exceUence ; that like exceUentiae ; ut, sicut per
as thou art crowned by manus nostras coronaris in
our hands on earth, so thou terris, ita a Christo gloria et
mayest merit to be crowned of honore coronari merearis in
Christ, with glory and honour coeles. Per eundem, &c.
in heaven. Through the same,
&c. And immediately both virgins sing together the Antiphon :
The Lord hath arrayed me in a crown of golden texture, and
adorned me with immense necklaces.
Atud so on, two and two, tiU all are crowned. [" Then are
two Collects for their perseverance in chastity, &c., and] " that
thou (God) mayest vouchsafe to associate them with the hun
dred and forty-four thousand, who have remained rirgins, and
have not defiled themselves with women, and in whom has
been found no guile."
After this, the rirgins rising, chant together the Antiphon :
Lo ! what I have longed for, Ecce quod concupiri, jam
I now enjoy; what I have rideo; quod sperari, jam teneo:
hoped for, I now hold ; I am illi sum juncta in coelis, quem

joined in heaven to him, whom
I have loved, whUe on earth,
with my whole devotion.

in terris posita, tota devotione
dilexi .

90 ROMISH RITES.
Then the Pontiff, joining his hands before his breast, pro
nounces over the rirgins standing, but lowly bending their
heads, two successive benedictions. [Both these benedictions
are very long. From the first, the following will suffice.]
0 God .... prepare them Deus .... ad omne opus
under the governance of wis- rirtutis et gloriae, magistrants
dom for all the work of rirtue sapientia prsepara carnis ii
and glory. That, overcoming licetras et illicita connubia re-
the enticements of the flesh, cusantes insolubilem filii tui
and rejecting forbidden con- Domini nostri Jesu Christi
cubinage, they may merit the copulam mereantur. His pe-
indissoluble copula of thy Son hmus, Domine, arma suggera,
Jesus Christ our Lord. These, non carnaha, sed spiritus rirtute
0 Lord, we beseech thee, potentia : ut te muniante earum
supply with arms not carnal, sensus et membra, in earum
but mighty through the power corporibus et animabus non
of the Spirit : that, thou forti- possit dominari peccatum. ,
fying their feelings and mem 
hers, sin he not able to lord it 
in their bodies and souls 
 Omnem etiam nocivum ca-
" Let the shower also of thy lorem inter gratiae tuae coelei-
heavenly grace extinguish in tis extingua, lumen vero per-
them aU hurtful heat, and petuse castitatis accendaf;
kindle up in them the light of facies pudica scandalis non
abidmg chastity ; let not the pareat, neque mea cautis oc-
modest face obey inducements casionem tribuat negligentia
to sin, nor negligence afford to delinquendi.
the incautious occasion of
falling. [Second Benediction.]
This benediction ended, the Pontiff puts on his mitre, and
standing, pronounces the following benediction over them
kneeling : [at the preceding benediction they were standing:]
God the Fa-f ther, and the BenedicatvosDeusPa-fter,
-f Son, and the Holy -f Ghost, et Fi-fhus, et Spiritus sane-
bless you with aU spiritual be- tus omni benedictione spiritu-
nediction ; that always conti- ali ; ut manentes semper in-
nuinguucorruptedjunviolated, corruptee, inriolatae, et imma-
and unstained, under the robe culatae, sub vestimento matris,

THE PONTIFICAL.

91

of holy Mary, mother of our
Lord Jesus Christ, the spirit
of seven-fold grace may rest
upon you 
 may make you
strong, when frail, strengthen
you when weak, relieve you
with piety, rule your minds,
direct your ways, ["and so on,
in some twenty-two other par
ticulars of hke meaning, and
all for this end, riz.] that when
about to enter the bedchamber
of your spouse  he may
discover in yon nothing noi
some, nothing filthy, nothing
hidden, nothing corrupt, no
thing disgracefixl  :
that when the tremendous day
of the repayment of the just,
and retribution of the bad, shall
come, avenging fire may find
in you nothing to bum, but
dirine goodness, what to
crown; as being those whom a
religious life has already
cleansed'vQ. this world; so that,
when about to ascend to the
tribunal of the eternal King,
md the palaces on high, you
may merit to have protection
with those who foUow the
ijamb, and sing the new song
rithout ceasing ; there to re-
¦icive the reward after labour,
.'.nd remain for ever in the re-
'^on of the hving. And him-
clf bless youfrom heaven, who,
''ic. R. Amen.
f These benedictions ended, the Pontiff sits down, his mitre
wn, and publicly pronounces anathema on any who may
draw away from the divine service, those who are under the

Domini nostri Jesu Christi,
requiescat super vos spiritus
septiformis gratiae 
fragUes solidet, invahdasque
confirmet, pietate allevet men
tes, rias dirigat 
utintraturae sponsi thalamum,
etc. nihil in vobis reperiat
foetidum, nihil sordium, ni
hil occultum, nihil corruptum,
nihU inhonestum  :
ut, cum ille dies tremendus re-
munerationis justorum, retri-
butionisque malorum advene-
rit, non inveniat in vobis ultrix
flamma, quod urat, sed pietas,
quod coronet : quas jam in hoc
saeculo conversatio religiosa
mundavit, ut ad tribunal
aeterni regis ascensurse cel-
saque palatia, cum usdem me
reamini habere protectionem,
qui sequuntur agnum, et can-
tant canticum novum sine ces-
satione, Ulic praecepturae prae-
miumpostlaborem, semperque
maneatis in riventium regione.
Atque ipse benedicat vos de
ccelis, qui, etc. R. Amen.

92

ROMISH RITES.

banner of chastity; and on any one who may purloin their
goods, or hinder them from possessing their goods in quiet.

The Curse.
By the authority of Al
mighty God, and of his holy
Apostles Peter and Paul, we
solemnly forbid under the
curse of anathema, that any
one draw away these present
virgins, or holy nuns, from the
dirine service, to which they
have devoted themselves under
the banner of chastity; or that
any one purloin their goods,
or be a hinderance to their
possessing them unmolested.
But if any one shall dare to
attempt such a thing, let him
be accursed at home and
abroad ; accursed in the city,
and in the field ; accursed in
waking and sleeping ; accursed
in eating and drinking ; ac
cursed in walking and sitting :
accursed in his flesh and his
bones ; and from the sole of
his foot, to the crown of his
head, let him have no sound
ness. Come upon him the
malediction, which by Moses
in the Law, the Lord hath laid
on the sons of iniquity. Be
his name blotted out from the
book of the hving, and not be
written vrith the righteous.
His portion and inheritance
be vrith Cain the fratricide,
withDathan and Abiram, with
Ananias and Sapphira,with Si
mon the sorcerer, and Judas
the traitor ; and with those
who have said to God, Depart

Anathema.
Auctoritate omnipotentis
Dei, et beatorum Petri et
Pauli Apostolorum ejus, fir-
miter, et sub interminatione
anathematis inhibemus, ne
quis praesentes rirgines, seu
sanctimoniales a divino servi-
tio, cui sub vexillo castitatis
subjectae sunt, abducat, nullus
earum bona surripiat, sed ea
cum quiete possideant. Si
quis autem hoc attentare prse-
sumpserit, maledictus sit in
domo, et extra domum ; ma
ledictus in civitate, et in agro ;
maledictus rigUando, et dor-
miendo ; maledictus mandu-
cando, et bibendo ; maledictus
ambulando, et sedendo ; male-
dicta sint caro ejus, et ossa, et
a planta pedis usque ad verti-
cem non habeat sanitatem.
Veniat super ilium maledictio
hominis, quam per Moysen
in lege filiis iniquitatis Domi
nus permisit. Deleatur no
men ejus de hbro riventium,
et cum justis non scribatur,
Fiat pars, et hereditas ejus
cum Cain fratricida, cum Da-
than, et Abiron, cum Anania,
et Saphira, cum Simone mago,
et Juda proditore, et cum eis,
qui dixerunt Deo: Recede i
nobis, semitam riarum tuarum
nolumus. Pereat in die judicii |
devoret eum ignis perpetuus
cum diabolo, et angelis ejus,
nisi restituerit, et ad emenda-

THE PONTIFICAL. 93
from us, we desire not the tionem venerit. Fiat, fiat.
knowledge of thy ways. Let
him perish in the day of judg
ment ; and let everlasting fire
devour him with the devil
and his angels, — unless he
make restitution, and come to
amendment. So be it, so be
it.* Then the mass is proceeded with. iVfter the offertory, the
Pontiff sits before the altar on his faldstool, with his mitre on ;
and the consecrated virgins kneeling before him, one by one,
make an offertory to him, of a lighted candle each.
[The Nuns Ordained.]
And after the mass is ended ; whereas in some monasteries
it is usual, instead of the office of deacon, to give the consecrated
rirgins the faculty of beginning the Sacred Hours, and reading
the office in the church, the virgins again kneel before the
Pontiff, ["Who standing, again prays over them for another
bene -f diction.] This done, he sits down, having put on his
mitre, and delivers to them the Breviary, which they touch
with both hands, while he says :
Receive ye (this) book, that Accipite librum, ut incipi-
ye may begin the canonical atis Horas canonicas, et legatis
Hours, and read the office in officium in Ecclesia. In
the Church. In the name of nomine Pa-f tris, etFi-f lii, et
thcFa-f ther, andofthe-f Son, Spiritus -f sancti. R. Amen.
and of the Holy -f Ghost.
R Amen.
Last of all [after other ceremonies], the virgins return to
the gate of the monastery, where they kneel before the Pontiff,
who presents them to the Abbess; who also kneels, while he

* What horrible imprecations ! How reckless the mouth that can utter
them ! Reader, Have the ordinary ministers of the Church of Christ a
commission to curse ? I trow not. Our Lord says, "Bless them that
curse you ; bless and curse not." So that to bless and curse not, is the
duty not merely of the minister of Christ, but of every Christian. But, as
it has been often and justly remarked, the mouth of the Church of Rome
is far more familiar with cursing than blessing- And no wonder, it is one
of the props of Antichrist !

94

ROMISH RITES.

Take care how thou keepest
these (virgins), being conse
crated to God ; and that thou
again present them to him im
maculate ; as thou shalt render
account for them before the
tribunal of their Spouse, the
Judge that is to come.
The Pontiff returns to the church, chanting, &c., puts off
his sacred vestments, and departs in peace.

Vide quomodo istas conse-
cratas Deo serves, et reprse-
sentes immaculatas ; redditura
pro eis rationem, ante tribunal
Sponsi earum, venturi judicis,

95

SECOND PART OF THE PONTIFICAL.

Of Blessing and Laying the Foundation Stone of a New
Church.
[Gen. Ruhr.]
No one must buUd a Church untU, by the judgment of the
bishop, a site and court-yard be marked out for the same, and
a sufficient provision for lights, for the stipends of the rector,
and his ministers, and for the endowment of the Church, be
fixed ; and until by him, or a priest acting by his authority,
a cross be set up in the place, and the foundation stone laid
down there. Therefore, on the day before, a wooden cross shall
be set up in the spot where the altar is to stand.
The next day, the foundation stone shall be blessed in the
foUowing manner : The Pontiff, holding his pastoral staff in
his left hand, standing, with his mitre on, in the place where
the Church is to be buUt, blesses salt and water, saying :
[The making of Holy Water.]
I exorcise thee, thou creature Exorcize te, creatura salis,
of salt, by the hving -f God, per Deum -f rivum, per
by the tme -f God, by the Deum -f verum, per Deum
holy -f God ; by the God who -f sanctum ; per Deum, qui
ordered thee to be cast into te per Eliseum prophetam in
water, by Ehjah the prophet, aquam mittijussit,utsanaretur
that the unwholesomeness of sterUitas aquae : ut efficiaris
the water might be healed : sal exorcizatum, in salutem
that thou be made exorcised credentium ; et sis omnibus
salt, for the salvation of those sumentibus te sanitas animae
that believe ; and thou be to all et corporis ; et effugiat atque
thatuse thee, health of soul and chscedat a loco, in quo asper-
body ; and that from the place sum fueris, omnis phantasia,
where thou shalt be sprinkled, et nequitia vel versutia diabo-

96

ROMISH RITES.

every spectre, and malice or
subtlety of the devil's illusions,
and every unclean spirit, flee
away and depart, adjured by
Him, who is to come to judge
the quick and the dead, and
the world by fire. R. Amen.
Then putting down his mitre.
Let us pray.
Almighty and everlasting
God, we humbly beseech thy
infinite mercy, that, as. thou
hast given this thy creature of
salt for the use of mankind, so
thou wouldst vouchsafe of thy
goodness to ble -f ss and sanc-
-f tify the same : that it may
be to all that use it salvation
of mind and body ; and that
whatever be touched or
sprinkled therewith, may be
exempt* from all uneleanness,
and all assault of spiritual
vrickedness. Through our
Lord, &c. Amen.
Then haring put on his mitre, he says over the water,
absolutely.'\ I exorcise thee, thou crea
ture of water, in the name of
God the Fa-f ther Almighty,
and in the name of Jesus
Christ his + Son our Lord,
and in the raight of the Holy
-f Spirit, that thou be conjured
water, for putting to flight all
the power of the enemy ; and

licse fraudis, omnisque spiritus
immundus, adjuratuspereum,
qui venturus est judicare vivos
et mortuos, et saeculum pet
ignem. R. Amen.

he shall say :
Oremus.
Immensam clementiam tuam
omnipotens aeterne Deus,
humiliter iraploramus, ut banc
creaturam salis, quam in usum
generis huraani tribuisti, hene-
-f dicere, et sancti-f ficare tua
pietate digneris : ut sit om
nibus sumentibus salus mentis
et corporis; et quidquid ex eo
tactura vel respersum fuerit,
careat omni immunditia, omni-
que impugnatione spiritualis
nequitiae. Per Dominum
nostrum, &c. R. Amen,

Exorcize te, creatura aquae,
in nomine Dei Pa-f tris omni
potentis, et in nomine Jesii
Christi Fi-flii ejus, Domini
nostri, et in virtute sancti¦^
Spiritus, ut fias aquaexorcizata,
ad effugandam omnem potes
tatem inimici, et ipsum inimi-
cum eradicare et explantsre

* Careat. This word implies not merely /reerf from, but exempt from,
not liable to.
t Absolutely, i.e. not precatorily, but so as actuaUy to makethe thiij
what he designs it to become. Hence the words are translated Ut fa,
that thou be, or be made; Valeas, that thou avail.

TUE PONTIFICAL.

97

that thou avail to root out and
banish the enemy himself, with
his apostate angels, through
the might of the same our
Lord Jesus Christ, who shall
come, &c. (as before) . R. Amen.

valeas, cum angelis suis apos-
taticis, per virtutem ejusdem
Domini Jesu Christi qui seu-
turus, &c. R. Amen.

Then putting down his mitre, he says :

[The powers of
Let us pray.
O God, who for the salvation
of mankind, hast mystically
veUed, under the substance of
water, even the greatest sacra
ments, mercifidly hear our in
vocations, and infuse into this
element, prepared by divers
conjurings, the might of thy
bene-f diction ; that this thy
creature, ministering to thy
mysteries, be indued with the
efficacy of divine grace, for the
driring away of devils, and
the expelhng of diseases ;
that whatever in the houses or
resorts of the faithful, shall be
sprinkled with this water, may
be exempt from aU unelean
ness, and freed from every
thing that can hurt : let no
pestilent spirit, no blighting air
there settle ;* let aU snares of
¦ the lurking enemy thence
¦ depart ; and whatever there
• be that is spitefully plotting,
• either against the safety, or
' repose of its inhabitants, the
same flee away by the sprink-
hng of this water ; that the
: healthfulness obtained by the
invoking of thy holy name

Conjui'ed Water.] Oremus.
Deus, qui ad salutem hu
mani generis maxima quseque
sacramenta in aquarum sub
stantia condidisti, adesto pro
pitius invocationibus nostris,
et elemento huic raultimodis
purificationibus praeparato,
virtutem tuae bene-f dictionis
infunde : ut creatura tua
mysteriis tuis serriens, ad
abjiciendos daemones, morbos-
que pellendos, dirinae gratiae
sumat effectum ; ut quidquid
in domibuSjVelinlocis fidelium,
haec unda resperserit, careat
omni immunditia, liberetur a
noxa : non illic resideat spiritus
pestilens, non aura corrumpens;
discedant omnes insidise la-
tentis inimici, et siquid est,
quod aut incolumitati habi-
tantiura invidet, aut quieti,
aspersione huj us aquae effugiat ;
ut salubritas per invocationera
sancti tui nominis expetita, ab
omnibus sit impugnationibus
defensa. Per Dominum nos-
trura, &c. R. Amen.

Wherever the holy water may be sprmkled.

TOL. VII.

98

ROMISH RITES.

may be defended from all
assaultings. Through our
Lord Jesus Christ, &c.
Then the Pontiff throws the salt into the water, in the form
of the cross, saying once :
Be there a commixture alike
of the salt, and the water, in
the name of the Fa-f ther, and
of the -f Son, and of the
Holy -f Ghost. R. Amen.

Commistio salis et aqua
pariterfiat, in noraine Pa -|- tris,
et Fi -f lii, et Spiritus -|- sancti.
R. Amen.

Let us pray.
0 God,* the author of in
vincible might, and King of
insuperable dominion, and
ever-pompous triumpher, who
repressest the strength of the
adversary's sway, who dost
overpower the rage of the roar
ing foe, and puissantly over-
throwest in fight the mali
cious crafts of the subtle
enemy : trembling and sup
pliant, we earnestly beseech
thee, O Lord, and entreat thee,
condescendingly to look on
this creature of salt and water,
graciously to make it lustral,t
and to sanctify it vrith the dew
of thy goodness ; that where-
ever it shall be sprinkled,
thence, by the invocation of
thy holy name, all infesting of
the unclean spirit may be
chased away, and the terror of

Oremus.
Deus inrictae virtutisauctor,
et insuperabilis imperii Rex,
ac semper magnificus trium-
phator, qui adversae domina-
tionis vires reprimis, qui ini
mici rugientis saevitiam supe-
ras, qui hostiles nequitias po-
tenter expugnas : te, Domine,
trementes et supplices depre
camur, ac petimus, ut banc
creaturum salis et aquae dig
nanter aspicias, benignus illus-
tres, pietatis tuae rore saucti-
fices ; ut ubicunque fuerit as-
persa, per invocationera sancti
tui nominis, omnis infestatio
immundi spiritus abigatur, ter-
rorque venenosi serpentis pro-
cul pellatur, et praesentia sancti
Spiritus nobis misericordiam
tuamposcentibusubiqueadesse, dignetur. Per Dominum nos
trum, &c. R. Amen.

* This collect is very pompous and turgid in the original. The exor
cist exerts all his might, and the language is quite a specimen of the
conjuring style. I do not know whether there be a parallel to it in any
heathen conjurer. What a doleful work for Christian bishops I and how
much more doleful for their deluded victims !
t Lustral, i.e. holy, purifying, cleansing, like the lustral water of the
heathen, which they used for purposes analogous to those of the raoaem
Romanists.

THE PONTIFICAL.

99

the poisonous serpent driven
far aloof; and that the pre
sence of the Holy Spirit may
vouchsafe to be every where
with us, who pray for thy
mercy. Through our Lord,
&c. R. Araen.
Then the Pontiff resumes his mitre, and while the 8.3d
Psalm is chanted, sprinkles the place where the cross is erected,
with the said holy water. After which, again putting off
his mitre, and standing over the place which he has sprinkled,
he says : —

Oremus.
Domine Deus . . . . : locum
hunc, quaesumus, beataeMariae
semper virginis, et beati N.

Let us pray.
0 Lord God .... we be
seech thee by the merits in
terceding for us of the blessed
Mary ever Virgin, and of the
blessed N. [naming the saint
or saintess, to whose honour
and name the church is to be
built], and of all thy saints,
risit thou this place with the
serene gaze of thy goodness ;
and by the infusion of thy
grace, cleanse it from all de
filement, and keep it so
cleansed : and thou who chdst
make complete the devotion
of thy beloved Darid, by the
work of his son Solomon ; so
vouchsafe to perfect our de
sires in this our work ; amd
may all wicked subtUe spirits
flee hence away. Through
our Lord, &c. R. Amen.
Then the Pontiff, still standing unmitred, hallows the founda
tion stone, (benedicit primarium lapidem), saying ["over it
two forms of prayer]. After which he sprinkles it with the
holy water, and then taking a trowel, scores therewith the sign
of tbe cross on all its sides, saying: In the name of the
Fa-f ther, and of t}ie -f Son, &c.
Which done, he says : H 2

omniumque sanctorum inter-
cedentibus meritis, sereno pie
tatis tuae intuitu visita, et per
infusionem gratiae tuae ab omni
inquinamentopurifica, purifica-
tumque conserva : et qui di-
lecti tui Darid devotionem, in
fiUi sui Salomonis opere com-
pleristi, in hoc opere desideria
nostra perficere digneris, effu-
giantque omnes hinc nequitiae
spirituales. Per Dominum
nostrum. R. Amen.

100 ROMISH RITES.
Let US pray.
Bless, 0 Lord, this creature of stone, and grant that, through
the invoking of thy holy narae, whoever with a pure mind
shall contribute help to the builduig of this church, may
obtain health of body and healing of soul. Through Christ,
. . . R. Amen.
Then comes the Litany, &c. After which the Pontiff
touches (tangit) and lays the stone in the foundation, ['again
praying over it, and crossing it thrice as before] .
While he is praying, the mason cements it. Next, the
Pontiff sprinkles the holy water all over the stone, chanting
[^Psalm 50 Sprinkling it all the time the Psalm is being
chanted]. The Psalm ended, then he sprinkles the holy
water over all the foundations of the church, — if they have been
opened ; if not, over the places designed for them, — in the
m.anner following : — First, while the 86th Psalm is being
chanted, he goes round sprinkling the foundations as far as
their third part ; where he stops, and having put off his mitre,
he says, standing : Oremus.
Flectamus Genua. R. Levate.
Almighty and merciful God, Omnipotens et misericors
who hast conferred so great Deus, qui Sacerdotibustuistan-
grace upon thy priests above tam prae caeteris gratiam con-
all others, that whatsoever is tulisti, ut quicquid in tuo
meetly and perfectly done by nomine digne perfecteque ab
them, is believed to be done by iis agitur, a te fieri credatur;
thee : Vf e beseech thy bound- quaesumus imraensum clemen-
less clemency, that whatsoever tiam tuam, ut quicquid mod6
we are now goiiag to risit, thou visitaturi sumus, visites ; et
wouldst visit ; and whatsoever quicquid benedicturi sumus,
we are going to hallow, thou benedicas : sitque ad nostree
wouldst hallow ; and be there, humUitatis introitum, sane-
through the merits of thy torum tuorum meritis, fuga
saints, at the entrance of our dsemonum, angeli pacis in-
humility-ship here, the flee- gressus. Per Christum Domi-
ing away of derils, and the num nostrum. R. Amen.
coming in of the Angel of
peace. Through Christ our
Lord. R. Amen.
Then taking his mitre, he proceeds sprinkling to the end of
another third part ; where again he stops, saying [^another

THE PONTIFICAL. 101
Collect, that God "would hal-flow, sancti -ffy, and conse -f
crate this place," &c.]
After which he again proceeds, sprinkling the last third ;
which being done, he returns to the stone, and there standing,
&c., says a third Collect ; after which the Veni Creator is
chanted ; then follow two CoUects more ; then he exhorts the
people to contribute to the fund for buUding the church ; gives
the benediction, and concludes by granting indulgences, (in
fine concedit indulgentias. )

On the Dedication or Consecration of a Church.
Very late in the day before consecration the Pontiff
prepares the reliques that are to be enclosed in the altar,
placing them in a comely and clean vessel, with three grains
of frankincense. He places in it, moreover, a parchment
written in this form :
luA.D. 1850,...dayof... MDCCCL die N., men-
I, Bishop N. have consecrated sis N., ego N., Episcopus
this church and altar, to the N., consecrari Ecclesiam, et
honour of Saint N. ; and have altare hoc in honorera sancti
enclosed in the altar the re- N. ; et Reliquias sanctorum
hques of the holy martyrs N. Martyrum N. et N. in eo
and N. ; and I have granted enclusi ; et singulis Christi
to every one of the faithful fidelibus hodie unum annum
risiting this church this day, et in die anniversario conse-
one year of true indulgence ; crationis hujusmodi ipsam visi-
and to every one visiting it on tantibus quadriginta dies de
the anniversary of its conse- vera indulgentia, in forma
oration, forty days' indidgence, Ecclesiae usitata concessi.
in the usual form of the
church. Then he shall carefully seal the vessel, and reverently place
it before the door of the church, in an honourable and clean
place, or under a tabernacle prepared for the purpose, and on
an ornamented bier, with two candlesticks and burning lights
before the same. Before these reliques solemn vigils must be
kept ; noctums and matin-lauds must be sung to the honour
of the saints whose reliques they are ; but the images and crosses
and other things, may remain in the church during the night.
Moreover, in the church are raade ready the things that are

102 ROMISH RITES.
necessary for the consecration of the church and altar, ^i^.—
holy chrism in a vessel and cruet ; holy oil of catechumens in
a vessel and cruet ; two pounds of incense, of which one half
shall be in the grain; a thurible* with navettef and spoon; a
vessel of burning coals ; a vessel full of ashes ; a vessel full of
salt ; a vessel full of wine ; an aspergus J made of hyssop ;
toviels fresh from the loom, for wiping the altar-slab; as many
linen cere-cloths as there are altars, &c. ; also for each altar
five small crosses, raade of fine wax-candles ; some small
wooden scrapers, for scraping the altar after corabustion, &c.,
and a vessel to put the scrapings in ; lime, sand, or brick-dust,
for cementing the altar-stone and sepulchre of the reliques,
&c. ; two lighted torches to precede the Pontiff wherever he
goes ; vessels of water, bread-pith, and towels, for cleaning his
hands after unction ; two pounds of unwrought silk, for wiping
the crosses on the walls and on the altar ; § two vessels M of
water to be made holy water, one within, the other without,
the church ; neat altar-cloths, new ; vessels and ornaments to
be blessed for the worship of God, and of the church and altar,
when consecrated.
Furthermore, there must be painted on the interior walls of
the church all round, twelve crosses, three on each of its walls;
and about ten spans from the ground, and above each, a nail
must be fastened, having a candle attached to it, of an ounce in
weight. There must be a ladder also for the Pontiff to ascend
and touch the crosses, &c. &c.
In the morning the Pontiff comes to the church, and at his
command these twelve candles are lighted ; an ornamental fald
stool is placed in the middle of the church : anon the Pontiff,
having ordered all to go forth from the church, goes forth
himself ; and, one deacon only in vestments remaining within,
the doors are shut.
Then the Pontiff, with his clergy and people, goes up to the
place where the relics were placed, the day before, and there
begins in a low voice the seven Psalms, and while they are
chanted, he puts on his vestments. The Psalms concluded,
he returns to the door of the church with the ministers, and
there the Antiphon, Collect, and Litany, are chanted to the
words ab omni malo, ^c, "from all eril, Lord, deliver us!"'
At these words the Pontiff rises, and standing, his mitre on,
* Censer. t Navicula, a boat like dish, censer-dish.
t Sprinkling-brush. § What a mass of superstition and sorcery ¦

THE PONTIFICAL. 103
blesses the salt and water that is outside the church, [«'. e.
makes holy water of them] using the forms before given.
[Makes ready for the first assault.]
The holy water being made, standing, his mitre off, he sprin
kles himself and all that are about him, [sanctifying himself and
them, for the assault upon the door.] Then putting on his
mitre, he stands before the church-door; and preceded by two
acolythes carrying hghts, he begins to make the first circuit of
the edifice, outside, to the right hand, sprinkling the walls
towards the top and the cemetery, and saying, continually, as he
sprinkles : in the name of the Fa -f ther, and of the -f Son, and of
the Holy -f Ghost, tUl he comes round to the point whence he
had set out (the door). There standing, having put oft" his
mitre, and facing the door, he says :
[First assault on the entrenched enemy.]
O Almighty and everlasting Omnipotens sempiterne Deus
God .... hear our  adesto sup-
supplications ; and be thouthe pUcationibus nostris, et hujus
protectorofthishouse,ofwhich domus, cujus es fundator, esto
thou art the founder : let no protector : nuUa hie nequitia,
wicked spirit of opposing power contrariae potestatis obsistat,
make resistance here ; but, the sed virtute Spiritus sancti op-
might of thy Holy Spirit oper- erante, fiat hie tibi semper pu-
ating, be always to thee here rum serritium, et devota li-
a pure serrice and a devout bertas. Per, &c.
freedom. Through Christ our
Lord. Then the Pontiff taking his mitre, and advancing to the
door, smites it once above the threshold with the butt end of
his pastoral staff, saying :
Lift up your gates, O ye AttoUite portas, principes,
princes, and be ye hft up ye vestras, et elevamini portae
everlasting doors, and the King seternales, et introibit rex glo-
of glory shall come in. riae.
The deacon within, [personating the enemy,] answers in a
loud voice. Who is he, your King of glory ? Quis est iste Rex
gloriae ? Pontiff. The Lord, strong and mighty, the Lord
mighty in battle. Dominus fortis et potens, Dominus potens
in prcelio.

104 ROMISH RITES.
[The enemy stiU obstinate.]
Then he makes a circuit as before to the right, sprinkling
the walls near the foundation, and the cemetery, ["crossing
still as he goes, and saying as before.] After which again
standing unmitred and facing the door, he prays [" for " the
perfect union of the flock, in the bonds of charity, in one fold,
under one shepherd."] He smites the door the second time,
["with the same words as before, and receives the same answer
as before, from the deacon within.]
Then he makes the third circuit of the exterior, but in a
backward direction to the former two, being to the left hand,
sprinkling the middle parts of the walls, that is, to about the
height of his face, still crossing and saying [" as before, " In
the name," &c.] This concluded, again standing and facing
the door, and putting off his mitre, he says :
Let us pray :
Almighty and merciful God, who hast conferred upon thy
priests, &c. as above, p. 100.
[The Pontiff at length puts forth his last and best effort, and so
masters the enemy.]
Then resuming his mitre, and advancing to the door, he
smites it for the third time with the same words [as before ; he
receives the same answer from the deacon as before,] to which
the Pontiff' and all the clergy reply :
The Lord of mightinesses * Dominus virtutum est ipse
is himself the King of glory. Rex gloriae.
adding :
Open ye. Open ye. Open Aperite. Aperite. Aperite.
ye- And making the cross on the door, above the threshold,
with the butt-end of the pastoral staff, he says :
Lo ! the -f sign of the Ecce Cru -f cis signum, fugi-
cross. Fly all sprites and ant phantasmata cuncta.
spectres, t
At this, the door opening, the Pontiff only, with the minis-
* Or " Powers," an order of inteUigences ; the spirits who are being
expeUed. t What a solemn mockery is the above exhibition I What a farce of
things sacred ! How well applied is that phrase " Popish mummery."

THE PONTIFICAL. 105
tering clerks, the choir, and masons, enters, the clergy and
the people being left without. The door is shut, and the
Pontiff haring entered, says: Peace be to this house. (Pax
huic domui.) The deacon replies. At your entrance, (In in-
troitu vestro.) R. Amen. [Use of the ashes.]
The Pontiff goes on, while the Antiphons are being
chanted, to the faldstool in the middle of the church, and
there, putting off his mitre and kneeling to the great altar,
begins the hymn, Veni Creator Spiritus. During which, one
of the ministers strews the forementioned ashes in two broad
lines in the form of the cross, transversely from angle to angle
of the church ; each hue about a span in breadth.
Next, the rest of the Litany, which was begun outside, is
finished here [»with the usual thrice repeated rites, crossings,
&c.] After the Litany comes the benedictus, with the Antiphon,
0 quara metuendus est locus iste, &c. O how dreadful is this
place, &c. ; which is repeated before every verse.
While the Benedictus is being thus chanted, the Pontiff
scores with the point of his pastoral staff, on one of the broad
lines of ashes, the Greek alphabet, and then on the other
line, the Latin alphabet, thus —

106

ROMISH RITES.
[The cross Alphabets.]

THE PONTIFICAL.

107

Then going nearer the greater altar, yet at a befitting dis
tance therefrom, ["after some other rites there] he blesses
the other water,* [that within the church], salt, ashes, and
wine, each successively, beginning with the exorcism of the
salt, thus, absolutely :
[The making of a holier Holy Water. — The virtues of the Conjured Salt.]

I exorcise thee, thou crea
ture of salt, in the name of the
Lord Jesus Christ, who says
to his Apostles, Te are the
salt of the earth, aud by his
Apostle, Let your speech be
always with grace, seasoned
with salt;^ that thou be made
-f holy for the consecration
of this church and altar, and
for the expelling of aU the
temptations of derils; and be
thou, to all who partake of
thee, the defence and health
of soul and body, the protec
tion and confirming of salva
tion. Through our Lord Je
sus Christ, who is to come to
judge the quick and dead, and
the world by fire. R. Amen.
Then laying off his mitre :
Let us pray.
O Lord God, Almighty Fa
ther, who hast vouchsafed to
endue salt with such heavenly
grace, that thereby aU things

Exorcizo te, creatura salis,
in nomine Domini Jesu Christi,
qui Apostolis suis ait, Vos es
tis sal terrae, et per Apostolum
dicit, Sermo vester semper in
gratia sale sit conditus ; ut
sancti -f ficeris ad consecratio
nem hujus Ecclesiae, et altaris,
et ad expellendas omnes dae-
monum tentationes ; et omni
bus, qui ex te sumpserint, sis
animae et corporis tutamentum,
et sanitas, protectio, et confir-
matio salutis. Per eumdem
Dominura nostrum Jesum
Christum filium tuum, qui
venturus est judicare vivos et
mortuos, et saeculum per ig
nem. R. Amen.

Oremus.
Domine Deus, Pater omni
potens, qui banc gratiam coe-
litus sah tribuere dignatus es,
ut ex illo possint universa con-

* The same holy water does not do for making holy the inside and the
outside of the Church ; that for the inside aud for the altar, must, it would
seem, be made more holy. Hence the additional ingredients of " ashes
and wine." One would think that if the exorcist can make so all-impor
tant a medicine of soul and body more or less holy, &c., he ought to make
it always as much so as he possibly can, especially that for ordinary and
every day use, that for the people. But such is the absurdity of super
stition ! and it is folly to criticise magic and jngglery.

108

ROMISH RITES.

may be seasoned, which thou
hast created for the food of
man, bl -f ess this thy creature
of salt, for the putting to flight
of the enemy; and put into it a
healthful and healing virtue,
so that it avail for health of
soul and body to all using it.
Though Christ our Lord.
R. Araen.
Then putting on his mitre, he makes the exorcism of the
water absolutely (dicit absolute exorcismum aquae).

diri, quae hominibus ad escam
procreasti, bene -f die banc
creaturam salis, ad effugan-
dura inimicum ; et ei salubrem
medicinara immitte, ut profi
ciat sumentibus ad animae et
corporis sanitatem. Per Chris
tum Dominum nostrum. R.
Amen.

[The virtues of the Conjured Water. ]

I exorcise thee, thou crea
ture of water, in the name of
God the Fa-f ther, and the-f
Son, and the Holy -f Ghost;
that thou repel the deril from
the bounds of the just, so that
he be not within the precincts
of this church and altar. And
thou, O Lord Jesus Christ,
infuse the Holy Ghost into
this thy church, and into this
thy altar ; that the same avail
to the health of the souls and
bodies of thy worshippers ; and
that thy name may be magni
fied among the Gentiles : and
the unbelieving in heart be
turned unto thee, and have no
other God but only the Lord,
who shall come to judge the
quick and dead, and the world
by fire. R. Amen.
Then putting off his mitre, he says :
Let us pray. Oremus.
O Lord God, Almighty Fa- Domine Deus, Pater omni-
ther, the establisher of all the potens, statutor omnium ele-
elements, who by Jesus Christ, mentorum, qui per Jesum

Exorcizo te, creatura aquae,
in nomine Dei Pa -f tris et Fi-
-flii, et Spiritus -f sancti ; ut
repellas diabolum a termino
justorum, ne sit in umbraculis
hujus Ecclesiae, et altaris. Et
tu, Domine Jesu Christe, in
funde Spiritum sanctum in
banc Ecclesiam tuam, et al
tare ; ut proficiat ad sanita
tem corporum animarumque
adorantium te, et magnifice-
tur nomen tuum in gentibus ;
et increduli corde convertan-
tur ad te, et non habeant
ahum Deum, praeter te Domi
num solum, qui venturus es
judicare vivos et mortuos, et
saeculum per ignem. R.
Amen.

THE PONTIFICAL.

109

thy Son our Lord, hast wUled
that this element of water, be
for the salvation of mankind;*
we most humbly beseech thee
to hear our prayers, and to
sancti-f fy this water with the
aspect of thy goodness ; that
from it the incursion of all un
clean spirits may so depart,
that wherever it shall be
sprinkled in thy name, there
the grace of thy benediction
may come, and aU things eril,
through thy mercy, withdraw
themselves far away. Through
the sarae, &c. R. Amen.

Christum filium tuum Domi
num nostrum elementum hoc'
aquae in salutem humani ge
neris esse voluisti ; te supplices
deprecamur : ut exauditis ora-
tionibus nostris, cam tuae pie
tatis aspectu sancti-f fices ;
atque ita omnium spirituum
immundorum ab ea recedat
mcursio, ut ubicumque fuerit
in nomine tuo aspersa, gratia
tuae benedictionis adveniat, et
mala omnia, te propitiante,
procul recedant. Per eum
dem, Dominum nostrum Je
sum Christum filium tuum,
qui tecum vivit et regnat
Deus, per omnia saecula saecu
lorum. R. Amen.

The Benediction of the Ashes.
Benedictio Cinerum.
[Holy Ashes. — They are to sprinkle themselves with the ashes for the
redemption of their sins, &c.] Oremus.
Omnipotens sempiterne Deus,
parce poenitentibus, propitiare
supplicantibus, et mittere dig
neris sanctum Angelum tuum

Let us pray.
0 Almighty, everlasting
God, spare the penitent, be
propitious to thy suppliants,
and vouchsafe to send thy
holy angelf from heaven to
hal-flow and sancti-f fy these
ashes, that they be a healthful
(saring) remedy to all humbly
invoking thy holy name, and
accusing themselves of their
sins at the bar of conscience,
lamenting their iniquities in
the sight of thy divine cle
mency, or suppliantly and ear-

de ccelis, qui bene-f dicat, et
sancti -fficet hos ceneres, ut
sint remedium salubre omnibus
nomen sanctum tuum humili
ter implorantibus, ac seme-
tipsos pro conscientia delic-
torum suorum accusantibus,
ante conspectum dirinae cle-
mentiae tuae facinora sua de-
plorantibus, vel serenissimam

* The allusion here is to the water in baptism.
t Making the holy ashes is so all-important a matter, that an angel
must come down to help in it !

110

ROMISH RITES.

pietatem tuam supphciter ob-
nixeque flagitantibus ; et
praesta, per invocationem sanc-
tissimi nominis tui, ut qui-
curaque eos super se asperse-
rint pro redemptione peccato-
rum suorum, corporissanitatem
et animae tutelam percipiant.
Per Christum Dominum nos
trum. R. Amen.

nestly importuning thy most
graciouscorapassion: andgrant,
through the invocation of thy
most holy name, that whoso
ever shall sprinkle themselves
with these ashes for the re
demption of their sins, may
obtain health of body, and
protection of soul, through
Christ our Lord. R. Amen.
Then the Pontiff takes the salt and mixes it with the
in the form of a cross, saying :
Be there a commixture alike of the salt and the ashes. In
the name of the Fa-f ther, &c. Amen.
Then taking a handful of this mixture of salt and ashes,
he throws it thrice in the forra of the cross into the water,
saying at each time :
Be there a commixture alike of the salt, the ashes, and the
water. In the name of the Fa-f ther, &c. R. Amen.
Then standing unmitred, he says over the wine :

The hallowing of the Wine.
Benedictio rini.
[Holy Wine.]
P. Domine exaudi orationem meam.
R. Et clamor meus ad te veniat.
P. Dominus vobiscum.
R. Et cum spiritu tuo.
Let us pray.
O Lord Jesus Christ, who
in Cana of Galilee didst tum
water into wine, who art the
true vine ; multiply upon us
thy mercy ; and vouchsafe to
hal-flow and sancti-f fy this
creature of wine 4 that on what
soever it shall be shed or
sprinkled, the same may be
replenished with the riches of

Oremus.
Domine Jesu Christe, qui in
Cana Galilaeae ex aqua rinum
fecisti, qui es vitis vera, mul
tiplica super nos misericordiam
tuam ; et bene-f dicere, et
sancti -f ficare digneris banc
creaturam vini, ut ubicumque
fusum fuerit, vel aspersum,
divinae benedictionis tuse opu
lentia repleatur, et sanctifice-

THE PONTIFICAL.

HI

thy benediction, and sanctified, tur. Qui cum Patre, et Spiritu
Who with the Father, &c. sancto, vivis et regnas Deus,
R. Amen. per omnia saecula saeculorum.
Then he pours the wine into the aforesaid water, in the
form of a cross, saying :
Be there a commingUng alike of the wine, the salt, the
ashes, and the water. In the name -f &c.
Let us pray. Oremus.
Almighty, everlasting God, Omnipotens sempiterne De-
the creator and preserver of us, creator et conservator hu

mankind, the giver of spiritual
grace, and the bestower of
eternal salvation ; send forth
thy Holy Spirit upon this
wine, mingled with water, salt,
and ashes ; that, armed with the
safeguard of heavenly might,
it avail to the consecrating
of this thy church and altar.
Through our Lord, &c. R.
Amen.

Then the Pontiff, resuming
his mitre says, absolutely over
the aforesaid water :
[The utmost effort of the exorcist ;
Conjured
Be thou hal -flowed, hea
venly hquid, by the Word
of God; be thou hal -flow
ed, water trodden by the foot
prints of Christ; which, though
overlaid by mountains, art not
kept in ; though dashed
against rocks, art not broken ;
though diffused over the world,
failest not : thou sustainest
the earth ; thou bearest the
ponderous mountains, and yet

mani generis, et dator gratiae
spiritualis, ac largitor eeternae
salutis,emitte Spiritum sanctum
tuum super hoc vinum cum
aqua, sale, et cinere mistum ;
ut armatum ccelestis defensione
rirtutis, ad consecrationem
hujus Ecclesiae et altaris tui
proficiat. Per Dominum nos
trum Jesum Christum filium
tuum, qui tecum rivit et regnat
in unitate ejusdem Spiritus
sancti Deus, per omnia saecula
saeculorum. R. Amen.
Tura Pontifex, assumpta
mitra, dicit absolute super
aquam praedictam :
and the marveUous virtues of the
Water.] Sanctifi -f care per verbum
Dei unda ccelestis; sanctifi-f
care aqua calcata Christi ves-
tigiis, quas montibus pressa,
non clauderis ; quae scopulis
illisa, non frangeris; quae terris
diffusa, non deficis : tu sustines
aridara ; tu portas moutium
pondera, nee demergeris. Tu
ccelorum vertice con teneris; tu
circurafusa per totura, lavas
omnia, nee lavaris. Tu fiigi-

112

ROMISH RITES.

thou sinkest not. The zenith
of the heavens is thy bound ;
and pouring thyself round all,
and through all, thou lavest
all things, and art thyself un-
laved. Thou, for the flying
peoples of the Hebrews, wast
dammed up, condensed into
vast piles. Again resolved,
and rolling on in whirling
briny eddies, thou destroyest
the dwellers of the Nile ; and
pursuest with raging deluge
tbe host of the enemy: being
at once a salvation to the faith
ful, and a vengeance to the
guilty. Thee, the rock smitten
by Moses, did send forth in
streams ; and though secreted
in its craggy recesses, thou
couldest not lie hid ; thou
camest forth at the command
of sovereign majesty. Thou,
borne in pregnant clouds, fer-
tihzest the tilths with delight
ful showers. By thee, drink,
sweet to grace, healthful to
life, is poured into drought-
parched bodies. Thou, oozing
on in inmost veins, affordest
from thy hidden springs, or
vital spirit, or fertile juice ;
lest exhausted earth, her bow
els dried, refuse her usual
annual fruits. Of thee the
beginning springs, by thee the
end results ;* or rather, of God
it is, that we know not where
thou dost end. Or, thy glo
rious works. Almighty God, it
is, that we proclaim, whUst not

entibus populis HebriEorum in
molem durata, constricta es,
Tu rursum salis resoluta vor-
ticibus, Nili accolas perdis, et
hostilem globum freto saeviente
persequeris : una eademque es
salus fidelibus, et ultio crimi-
nosis. Te per Moysen per-
cussa rupes evomuit, neque
abdita cautibus latere potuisti,
ct'im majestatis imperio jussa
prodires. Tu gestata nubibus
imbre jucundo arva fecundas.
Per te, aridis aestu corporibus,
dulcis ad gratiam, salutaris ad
ritam, potus infunditur. Tu
intimis scaturiens venis, aut
spiritum inclusa vitalem, aut
succum fertilem praestas, ne
siccatis exinanita viseeribus
solemnes neget terra proventus.
Per te initium, per te finis ex-
ultat ; vel potius ex Deo est,
tuum ut terminum nesciamus ;
aut tuorum, omnipotens Deus,
cujus virtutum non nescii,
dum aquarum merita promi-
mus, operum insignia praedi-
camus. Tu benedictionis auc
tor, tu salutis origo. Te
supphciter deprecamur, ac
quaesumus, ut imbrem gratiae
tuae super banc domum cum
abundantia tuae bene -|- dicti
onis infundas ; bona omnia
largiaris ; prospera tribuas ;
adversa repeUas ; malorum fa-
cinorum daemonem destruas;
Angelum lucis amicum, hono
rum provisorem, defensorein-
que constituas. Domum in

* The phi-ase simply means,
things."

• of thee is the beginning and end ot all

THE PONTIFICAL.

113

ignorant of thy wonders, we
celebrate the deserts of the
waters. Thou art the author
of benediction, thou the source
of salvation. We humbly im
plore and beseech thee to pour
out upon this house the shower
of thy grace, with the abun
dance of thy bene-f diction ;
bestow upon it all good things ;
give what is prosperous ; re
pel what is adverse ; destroy
herein the demon of eril feats ;
set over it an angel of light,
as its friend, its purveyor of
good, and its defender . This
house, begun in thy name, and
finished by thy aid, let thy
bene-f diction stablish, and
make it long to remain. Let
these foundations merit thy
protection, these roofs thy
shelter, these doors thy en
trance, these inmost recesses
thy presence. Through the
hght of thy countenance be
there utility to its people,
stabUity to its walls.
Here the Pontiff goes up to
the door of the church, and
with the extremity of his staff
makes a cross upon its upper
part, and another on its lower,
inside : then laying down his
staff, and standing in the same
place, he proceeds, saying :
Be the invincible Cross on its
thresholds; both its door-posts
be marked with the inscription
of thy grace ; and by the multi
tude of thymercy, be to the vi
sitors of this house, peace with
VOL. VII.

tuo nomine coeptam, te adju-
tore perfectam, bene-f dictio
tua in longum mausuram con
firmet. Tuum haec fundamenta
praesidium, culmina tegumen-
tura, ostia introitum, penetra
lia mereantur accessum. Sit
per Ulustrationem vultus tui
utilitas hominum, stabUitas pa-
rietum.

Tum Pontifex accedit ad
ostium Ecclesiae, et cum ex-
tremitate baculi pastoralis facit
Crucem in parte superiori, et
aliam in parte inferiori intrin-
secus. Quo facto, deposito
baculo, stans ibidem prosequi
tur, dicens :
Sit positis Crux invicta li-
minibus; utrique postes gratiae
tuae inscriptione signentur ; ac
per multitudinem propitiatio-
nis tuae risitatoribus domus sit
pax cum abundantia, sobrietas
I

114

ROMISH RITES.

abundance, sobriety vrith mode
ration, superfluity with mercy.
Let all inquietude and cala
mity withdraw far away. Let
poverty, plague, disease, sick
ness, and the incursion of evil
spirits always depart at thy
risiting ; that thy grace, shed
in this place of thy visitation,
may flow all about to the ex
tremity* of its bounds and
courts ; and there be through
all its corners and recesses,
purifying by the laver of this
flood ; that ever here may be
the joy of rest, the grace of
hospitality, abundance of corn,
the reverence of rehgion, and
plenty of salvation. And,
when thy holy name is in
voked, let the abundance of
all good things follow ; let the
temptations of the evil ones
flee far away ; and let us merit
to have with us the Angel of
peace, chastity, charity, and
truth, to keep us from all
things evil, to protect and de
fend us. Through our Lord,
&c.

cum modestia, redundantia
cum misericordia. Inquietudo
omnis et calamitas long^ rece
dant. Inopia, pestis, morbus,
languor, incursusque malorum
spirituum tua semper risita-
tione discedant ; ut tua fusa
iu hoc loco visitationis gratia,
extensos ejus terminos et atria
circumacta percurrat ; sitque
per cunctos ejus angulos ac re-
cessus hujus gurgitispurificatio
per lavacrum ; ut semper hie
laetitia quietis, gratia hospita-
litatis, abundantia frugis, reve-
rentia rehgionis, copiaque sit
salutis. Et, ubi invocatur
sanctum nomen tuum, hono
rum omnium succedat copia ;
malorum tentamenta procul
effugiant ; et mereamur habere
nobiscum Angelum pacis
castitatis, charitatis, ac veri
tatis, qui semper ab omnibus
mails nos custodiat, protegat,
et defendat. Per Dominum
nostrum Jesum Chi istum
filium tuum, qui tecum vivit
et regnat in unitate Spiritus
sancti Deus, per omnia i
saeculorura. R. Amen.

Then he returns to the place where he blessed the water,
and standing there, his face to the greater altar, and his mitre
on, he says :
Dearest brethren, we most Deum Patrem omnipoten-
humbly beseech God the tem, fratrfes charissimi, m
Father Almighty, in whose cujus domo mansiones mute
house are many mansions, that sunt, supplices deprecemur ;
he vouchsafe to ble-f ss and ut habitaculum istud bene+

• Extensos terminos et atria circumacta — its remotest bounds
court-yards, including all the space between.

THE PONTIFICAL.

llj

keep this his habitation, by the
sprinkling of this mixture of
water, wine, salt, and ashes.
Through our Lord, &c.

Then follows ;

dicere et custodire dignetur,
per aspersionem hujus aquae,
cura rino, sale, et cinere mistae.
Per Dominum nostrum Jesum
Christum filium suum, qui
cum eo virit et regnat in
unitate Spiritus sancti Deus,
per omnia saecula saeculorum.
R. Amen.

The Consecration of the Altar.

Ruhr.] Advertendum quod si plura
altaria in eadem Ecclesia tunc
fuerint consecranda. Pontifex
eosdem actus et ceremonias
facit sub iisdem verbis in sin-
guhs altaribus successive sicut
facit in primo altari.

[Gen.
It must be observed, that,
if more altars than one are to
be consecrated in the same
church, the Pontiff must take
care to perform the same acts
and ceremonies, and in the
same words,* on each altar
successively, as he does on
the first altar. During the
Antiphon and Psalm xiii. the
Pontnff in mitre dips the thumb
of his right hand in the afore
said water last blessed by him,
and with that thumb and the
said water, makes a cross on
the centre of the altar slab,
saying : [Idolatry.]
Be this altar hal -flowed to Sancti-f ficatur hoc altare
the honour of Almighty God, in honorem Dei omnipotentis,
and the glorious Virgin Mary, et gloriosae Virginis Mariae
and all saints, and to the atque omnium Sanctorum, et

* This proves that all these " acts, ceremonies, words," &c. are consi
dered as sacramental and essential to the intended effect. If this be so,
uo one can be sure that an altar is consecrated at all. What a burden to
conscience is superstition ?
i2

116 ROMISH RITES.
name and memory of Saint N. ad nomen ac memoriam sancti
In the name, -f &c. N. In nomme Pa-f tris, &c.
[First set of Crossings on Altar.]
Then he makes with the same water and the same thumb,
four crosses on the four corners of the altar, repeating at each
cross the same words aforesaid, "Be this altar," &c. The first
cross he makes in the back angle of tbe right side ; the second
in the front angle of the left side, transverse to the first ; the
third in the front angle of the right ; and the fourth in the left
back angle, transverse to the third. This done, [" then follows
the first prayer over the altar] ; after which the Pontiff begins
the Miserere mei Deus (i. e. Psalm 1.), and during the chant,
he goes round the altar-slab seven times (circuit septies tabu-
lam altaris), with a pause between each circuit, and sprinkles
both it and the trunk (of the altar") with the aforesaid holy
water ["coming round to where he began, there pausing, and
then starting round again, and so on till he has done so seven
times.] [Circuitings of the Church, and many SprinkUngs.]
These circuitings ended, next the Pontiff makes the circuit
of the church inside, thrice, sprinkling the walls only ; the
two first circuitings are to the right hand, the third to the left.
This done he sprinkles the floor, lengthwise, from the altar to
the principal door ; then, crosswise, from wall to wall ; then
eastward, then westward, then northward, then southward.
Then taking his stand in the middle of the church, and
facing the principal door, he says two prayers, ["the second a
long one, praying " God to dedicate this basilica to the honour
of the holy and most rictorious Cross, and to the memory of
St. N." After which comes a long Preface, or Sursum Corda,
from which the following will suffice :]
0 most holy God, we entreat 0 Sancte Sanctorum Deus,
thy clemency with the most tuam clementiam huniillima
humble devotion, that thou devotione deposcimus, ut banc
wouldst vouchsafewith the per- Ecclesiam tuam, per nostrae
petual abundance of thy sancti- humihtatis famulatura, in
fication, to puri -ffy, hal-flow, honorem sanctae et victorio-
andconsecrate,bythe service of sissimae Crucis, et memoriam
our humility, this thy church sancti tui N. puri -f ficare,
to the honour of the holy and bene -f dicere, et conse-f crare.

THE PONTIFICAL.

117

most rictorious Cross, and to
the memory of Saint N.
Here too let thy priests offer
thee the sacrifices of praise ;
here the faithful people pay
their vows ; here, the burden
of their sins be loosed, and the
faithful that have fallen, be
restored. Therefore we beseech
thee, O Lord, in this thy house
be the sick healed by the grace
of the Holy Ghost ; the infirm
recovered; the lame cured ; the
lepers cleansed ; the blind
restored to sight ; devils ex
pelled. Here, thou, O Lord,
willing it, be the maladies of
all that are unwell removed,
and the chains of aU that are
sinners loosed. Let all who
enter this temple, justly to im
plore benefits, rejoice to have
obtained them all; and the
mercy which they pray for
being granted them, let them
glory in the continual operation
of thy pity. Through the
sarae our Lord, &c. R. Amen.
The Preface ended, the Pontiff returns to the altar; and there,
his mitre on, he makes mortar with the same holy water, and
blesses it, saying : [Holy Mortar.]
0 most high God . . . Summe Deus ....
. . saneti-ffy and hal-flow sancti-f fica et bene-f die has
these creatures of hme and creaturas calcis et sabuh. Per,
sand. Through Christ, &c. &c.
[The ReUques Transited.]
Then the Pontiff goes in procession with the cross and
clerks to the tabernacle of the rehques outside ; but before he
enters the same, standing outside the place, his mitre off, he
says :

perpetua sanctificationis tuae
ubertate digneris. Hie quo-
queSacerdotessacrificiatibilau- dis offerant : hie fideles populi
vota persolvant: hic peccato-
rum onera solvantur, fidelesque
lapsi reparentur. In hac ergo,
quaesumus, Domine, domo tua
Spiritus sancti gratia aegroti
sanentur; infirmirecuperentur;
claudi curentur leprosi mun-
dentur ; caeci illuminentur ;
daemonia ejiciantur. Cuncto-
rum hic debilium incommoda,
te Domine annuente, peUantur,
omniumque rincula peccato-
rum absolvantur. Ut omnes,
qui hoc templum beneficia
juste deprecaturi ingrediuntur,
cuncta se irapetrasse laetentur;
ut concessa misericordia, quam
precantur, perpetuo misera-
tionis tuae munere glorientur.

118 ROMISH RITES.
[The Tabernacle is the Holy of Holies.]
Take away from us, O Lord, Aufer a nobis quaesumus
we beseech thee, all our ini- Domine cunctas iniquitates
quities ; that with pure minds nostras ; ut ad sancta aancto-
we may merit to enter into the rum puris mereamur mentihus
holy of holies. Through, &c. introire. Per.
After which he enters the place with the presbyters and
clerks, chanting these Antiphons, following [of which one will
suffice here, viz.]
Remove from your mansions, O saints of God, and hasten to
the places prepared for you.*
[The Idolatry of Rotten Bones.]
Then, while theVenite is being chanted, the Pontiff continues
standing by the reliques. The Psalm ended, still standing, with
head uncovered, he says :
Let us pray, &c.
Cause, 0 Lord, we beseech Fac nos quaesumus, Domine,
thee, that we worthily touch Sanctorum tuorum tibi sped-
the limbs — specially dedicated aliter dedicata membra digne
to thee —of thy saints, whose contingere, quorum patrocinia
patronage wedesireunceasingly cupiraus incessanter habere.
to be under. Through. Per.
Then, resuming his mitre, he puts incense into the thurible,
and the procession begins, in the following order : First are
two taper-bearers with lights ; next is the cross ; then the
clerks singing the Antiphons ; after these are the priests
bearing the bier with the reliques ; then the incense-fumer
(thuriferarius) unceasingly censing the rehques, which are pre
ceded by blazing flambeaux ; and lastly the Pontiff with his
ministers, all singing the Antiphons. [The second Antiphon is
the following :] [Prayer to the Reliques.]
Arise, ye saints of God, from Surgite, sancti Dei, de man-
your dwellings ; sanctify these sionibus vestris, loca sanctifi-
places ; bless the people ; and cate, plebem benedicite, et
keep us sinners in peace. nos homines peccatores in
pace custodite.
• Movete vos, sancti Dei, de mansionibus vestris, ad loca festiiatei
quae vobis parata sunt.

THE PONTlrlCAL.

119

The procession having reached the church door, stops there ;
and before they enter, they proceed, the choir remaining at
the door singing the Antiphons, round the church outside vrith
the reliques, cross, incensings, flambeaux, &c., the people fol
lowing and shouting (clamante), Kyrie eleison, &c.
Which concluded, the Pontiff sits on a faldstool before the
church door, and addresses the people ["on the reverence due
to churches and consecrated places, and to their sacred utensils,
furniture, priests ; on the sacrilege of meddling with such
holy things ; on the indulgence granted to those mho visit the
church now in consecration, &c. ; and then, finally, on the
merits of those who pay tithes, &c. (As the last part of the
address is important at the present day,* the translator gives
it in full, as follows :)]

Moreover, as to tithes, which
are divine tributes, I admonish
you to pay them, in full, to
churches and priests. These
the Lord hath reserved to him
self, as the token of his uni
versal dominion.t Hear Saint
Augustine : Tithes are the
tributes of needy souls. Now,
if thou pay tithes, thou shalt
not only receive abundance of
fruits in return, but thou shalt
obtain also health of body and
soul. Not that the Lord our
God requires reward, but
honour. For our God, who
hath deigned to give us the
whole, hath also deigned to
receive back the tenth, not
for his own profit, but un
doubtedly for ours. Now, if
to give it slowly is sin, how
much worse is it, not to have
given it at aU ? Render tithe,

Vos insuper moneo, fratres
charissimi, ut decimas, quae
sunt dirina tributa, integre
Ecclesiis et sacerdotibus per-
solvatis. Has sibi Dominus
ad universahs dominii signum
reservavit. Audite sanctum
Augustinum : Decimae tributa
sunt egentium animarum.
Quod si decimas dederis, non
soliira abundantiam fructuum
recipies, sed etiam sanitatem
corporis et animae consequ^ris.
Non igitur Dominus Deus
praemium postulat, sed hono
rem. Deus enim noster, qui
dignatus est totum dare, de-
cimam a nobis dignatus est
recipere, non sibi, sed nobis
sine dubio profuturam. Sed
si tardiiis dare peccatum est,
quanto pejus est non dedisse ?
De mihtia, de negotio, de arti-
ficio redde decimas. Ciim

* In this kingdom we have not merely Romish laymen, but Romish
priests, declaiming against tithes. Such demagogues may well be met by
retorting the address in the text.
t Or of his right to the whole.

120

ROMISH RITES.

therefore, of thy earnings as
a soldier, as a trader, as an
artizan. For, since by giving
tithes thou art able to merit
both earthly and heavenly
rewards, why, for thy avarice,
defraud thyself of a twofold
blessing ! For God's most
righteous usage is this, that, if
thou give him not tithe, thy
self shalt be summoned to
tithing.* Thou shalt give to
a ruthless soldier what thou
wilt not 'give to a priest! and
the exchequer <a^e« that, which
Christ does not get from thee !f
" Return ye unto me," saith
the Lord in the Prophet, " and
I will return unto you. But
vesaid," [•'&C., as in Malachi
iii. 7, 1 2, which is all cited ;
and then is added,] wherefore
you must eschew the indigna
tion of the Lord, by paying
tithes and discharging the
divine tributes ; and you
ought not, for a temporal con
venience, lose the blessings
which you may look for, as
about to accrue therefrom.
Therefore, dearest brethren,
bear these things well in
mind ; ponder them seriously ;
and fulfil them to the utmost
of your wishes ; that for your
temporal things you may
merit to receive eternal re
wards. J

enim deciraas dando, et ter-
rena et ccelestia possis praemia
promeren, quare pro avaritia
duplici benedictione fraudaris?
Haec est enim Dei justissima
consuetude, ut si tu illi de-
cimam non dederis, tu ad
decimam revoceris : Dabis
impio militi, quod non vis dare
sacerdoti, et hoc toUit fiscus,
quod non accipit Christus.
Revertimini ad me, inquit
Dominus apud Prophetam, et
revertar ad vos. Et dixistis :
In quo revertemur ? si affiget
homo Deum, quia vos con-
figitis me? Et dixistis: In
quo configimus te? In deci-
mis, et in primitiis. Et k
penuria vos maledicti estis, et
me vos configitis gens tota,
Inferte omnem decimam m
horreum, et sit cibus in domo
mea, et probate me super
hoc, dicit Dominus : si ~iion
aperuero vobis cataractas cteli,
et effudero vobis benedicti
onem usque ad abundantiam,
et increpabo pro vobis devo-
rantem, et non corrumpet
fructum terrae vestrae : nee
erit sterilis rinea in agro, dicit
Dominus exercituum. Et
beatos vos dicent omnes
gentes : eritis enim vos terra
desiderabilis, dicit DommuB
exercituum. Evitanda est
itaque Domini indignatio, sol-

* A military phrase, implying the severest retribution.
t There is in the original a pretty fanciful play on the sound of the
words, which cannot easUy be preserved in the translation.
X With Rome there is no difference between the Law and the Gospel
— nay under Popery the case is altogether the reverse. In the Law the

THE rONTIFICAL. 121
vendae decimae, et tributa
dirina persolveuda, nee pro
temporali commodo amittenda
sunt secutura bona, quae
expectantur. Memores ergo
haec accipite, fratres charis
simi, et intellecta pro desiderio
complete ; ut aeterna pro tem-
poralibus accipere beneficia
mereamini.
[The Anointing and HaUowing of the Door.]
This address being ended, next the Archdeacon must read
the two decrees of the most sacred (sacrosancti) Council of
Trent; ["which lay the curse of "anathema on anyone of
whatever order or rank, even the imperial, who, in any way
whatever, by himself or others, may do any thing whatever to
usurp, divert, injure, impede, the jurisdictions, goods, things,
rights, fruits, revenues, belonging to any church, clerk, monas
tery," &c. &c. ; such is the first of the two decrees : the second
is specially upon tithes. These decrees being read, next, after
some further preliminaries at the door,] the Pontiff rises ; and
haring dipped his right hand thumb into the holy chrism, he
therewith blesses (signat) the outer church-door in the form of
the cross, saying :
In the name of the Fa-f ther, &c., thou gate be hallowed,
sanctified, consecrated, sealed, and commended to the Lord
God. Thou gate be the entrance of salvation and peace. Thou
gate be a peace-giring door, (i. e., a door of reconciliation,)
through him who called himself the door, Jesus,* &c.
[Antiphon to the ReUques.]
Which being said, the Presbyters lift the bier with the
rehques, and while they enter the church in procession with

Gospel was at least impUed and figured, and effectual too to those that
believed ; but under Popery it vanishes utterly, and the case is infinitely
worse under Jesus than under Moses ! It is merit ! merit ! nothing but
merit !
* Porta sis benedicta, sanctificata, consecrata, consignata, et Domino Deo
commendata: porta sis introitus salutis et pacis : porta sis ostium paciti-
cum, per eum qui se ostium appellavit Jesum, &c.

122 ROMISH RITES.
the clergy and people,* they chant, the Pontiff beginning,
Comef in, ye saints of God, for the habitation of your seat, is
prepared for you of the Lord ; but the faithful people also
follow in your steps with joy, that you may pray the majesty
of the Lord for us.
[The Hallowing and Crossing of the Relique-tomh.]
Meanwhile the procession traverses the church. Haring
arrived at the altar, the bier is set down near thereto— lights
burning before the reliques. Next [after 149th and 150th
Psalms, &c.,] the Pontiff, standing in mitre, dips his right hand
thumb in the holy chrism, and therevrith signs the pit or
sepulchre of the altar, in which the reliques are to be buried,
in the four corners thereof, making the sign of the cross on
each, and saying :
Be this sepulchre conse -f crated and sancti -ffied in the
name, &c., [''with three more crossings, &c.]
[Entombing the Reliques.]
Then putting off his mitre, he worshipfuUy J places in the
tomb the vessel containing the reliques and the other things
sealed the day before. Which done, he begins the Antiphon ;
[Prayer to Reliques.]
You§ have received seats, O saints of God, under the altar
of God : intercede for us to the Lord Jesus Christ.
[The Hallowing and Crossing of the Tomb-lid.]
During the chanting, putting off his mitre, he incenses
the reliques. Then putting on his mitre he takes in his left
hand the slab or stone that is to shut up the sepulchre, and
dips the thumb of the right hand in the holy chrism, and
makes therewith the sign of the cross in the centre of the slab
or stone, in the under part, saying :
* Now the clergy and people are admitted, but not before, at the former
entering. f Ingredimini, Sancti Dei, prseparata est enim a Domino habitatio sedis
vestr.E ; sed et populus fidelis cum gaudio insequitur iter vestrum ; ut
oretis pro nobis majestatem Domini.
X Veneranter.
§ Sub altare Dei sedes accepistis, Sancti Dei ; intercedite pro nobis ad
Dominum Jesum Christum.

THE PONTIFICAL. 123
[Five more Crossings.]
Be this tablet (or stone) conse -f crated and hal -flowed by
this unction, and the benediction of God. In the name -f ,
&c. with three more crosses. [Five more.]
Next he lays it in the sepulchre, cementing it with the
fore-mentioned holy mortar, &c. This done, the outside of
the slab, &c. is sanctified, &c. ["in the same way, with five
crossings more.] [Holy Incense, &c.]
Then the Pontiff puts incense in the thurible, and hallows
it, saymg : [Many Incensings and Circuitings of the Altar.]
Be thou hallowed by Him, in whose honour thou shalt be
burned. In the name, &c. crossing. With this he incenses
the altar on all sides, namely, to the right, to the left, in
front, atop, all the time the Antiphons are being chanted.
After this, he sits, and the ministers wipe the altar with the
clean linen ; and anon the Pontiff incenses it again in the form
of a cross, atop, in centre, and in its four corners. Then he
puts on and hallows, as before, fresh incense, and delivers the
thurible to a priest; who continues to go round the altar,
censing it unceasingly till the consecration is finished never
pausing, .but when the Pontiff himself taking the thurible,
censes ; after which, he delivers it to the priest again, who
goes on censing as before.
[Mighty ado with the Romish Altar. — Five more Crossings.]
First, the Pontiff himself goes thrice round it to the right,
censing it : then he delivers the thurible to the priest ; and
whUe Psalm Ixxxui. is being chanted, standing, he dips his
right-hand thumb into the Catechumenal oil, and makes
therewith^ee crosses — namely, in the centre and four corners
of the altar, in the same places, and same way and order,
as he had done before with the holy water, saying at each
cross :
Be this stone sancti-f fied, and conse-f crated, in the name of

124 ROMISH RITES.
the Fa-f ther, and of the -f Sou, and of the Holy -f Ghost, to
the honour of God, and the glorious Virgin Mary, and all
saints, and to the name and memory of St. N. Peace to
thee — [Five Crosses more. — Five others.]
Then taking the censer from the priest, he haUows fresh
incense, and makes the circuit once, still to the right, cens
ing. Again he delivers it to tbe priest, and the xci. Psalm is
chanted. During which the Pontiff makes again five crosses
vrith his thumb, and the oil of Catechumens, in the same
places and same order as before, [''reppating the same words
as before, at each] . Again he takes the censer, and does as
before, and makes the circuit again once, censing. He gives
back the censer, and begins Psalra xhv. During this chant
he makes five crosses raore with the holy chrism and his
thumb, &c. as before, with the same words, &c. Then he
takes the censer again, and putting on incense again, &c,
makes one round to the left. Then Psalm xlv. during which,
the Pontiff ^owrs oil upon the altar — some of the oil of Cate
chumens, and also of the chrism, rubbing it in with his right
hand, smearing it, and impressing it (manu dextera confricans,
liniens, et perungens). After which follow ["other Psalms,
Antiphons, &c.] during which, the Pontiff, beginning behind
the altar, and proceeding to the right hand, anoints, with the
chrism and his thumb, every one successively of the twelve
crosses painted on the walls of the Church, saying at each ;
[Twelve times repeated.— Sixty additional Crossings.]
Be this temple sancti-f fied, Sanctifi -f catur et conse -|-
and conse -f crated, in the cratur hoc templum in nome
name of the Fa-f ther, &c. to Pa-f tris, &c. in honorem Dei
the honour of God, and the et gloriosae Virginis Mariae,
glorious Virgin Mary, and all atque omnium Sanctorum ad'
saints ; and to the name and nomen et memoriam Sancti N.
memory of St. N. Peace be Pax tibi.
to thee. All this being done and said to each of the twelve crosses
successively, forthvrith the Pontiff takes the thurible, and
censes each cross. Then he returns to the altar, and censes it
atop, beginning the Antiphon : . . . .
'The Antiphon finished, ["another hallowing, and sanctify-

THE PONTIFICAL. 125
ing, and consecrating prayer, with crossings, is made] ; after
which the Pontiff hallows incense to be burned on the altar,
thus : standing, his mitre off, he says :
[Another Conjuration.]
O Lord God Almighty, be- Domine Deus omnipotens,
fore whom stands the army of cui assistit exercitus Angelo-
angels trembling, whose ser- rum cum tremore, quorum
rice is known to be spiritual serritium spirituale et igneum
and fiery, vouchsafe to regard, esse cognoscitur, dignare res-
hal -f low, and sancti -f fy this picere, bene -f dicere, et sancti-
creature of incense; tbat all -fficare banc creaturam in
spirits* of diseases, and all censi : ut omnes languores,
spirits of infirmity, and the omnesque infirmitates, atque
ensnaring emissaries of the insidiae inimici odorem ejus
enemy, smelhng its odour, flee sentientes effugiant, et sepa-
away, and be set aloof from rentur a plasmate tuo ; ut
this structure of thy forming, numquam laedatur a morsu
(i. e. the altar) that what thou antiqui serpentis, quod preti-
hast redeemed with the preci- oso FUii tui sanguine rede-
ous blood of thy Son, be never misti. Per eundem.
hurt by the bite of the old
serpent. Through the same.
[Five Incense-crosses and five Candle-crosses. — Their Combustion, or
Holocaust.]
This prayer ended, he sprinkles this same incense vrith the
holy water ; and taking his mitre, he forms, with his own hand,
(propria manu) out of this holy incense _/?i!e crosses, each con
sisting of five grains : these he forms over those five places of
the altar where before he had made successively the sets of five
crosses, with the water, the oU, and the chrism ; and over
each cross of incense, he lays a cruciform fine candle of the
same size with the incense cross : then the summits of each
candle cross are so Ugh ted, that both themselves and the
incense, may be consumed and burned out together. As soon
* The reader will observe that the words languores, infirmitates, insidce,
are used here figuratively for the spirits of diseases, infirmities, &c., i.e.
for the demons or devils presiding over, and inflicting, diseases, &c.
These devils, it would seem, had not been yet got out of the altar, not
withstanding all the previous conjuring, haUowing, anointing, crossing,
sprinkling, censing, circuiting, scrubbing in and impressing, &c. &c.

126 ROMISH RITES.
as all the crosses are lighted, the Pontiff putting off his mitre,
and falling on his knees before the altar, begins :
Alleluia. Come Holy Ghost; Alleluia. Veni, Sancte Spiri-
fiU the hearts of thy faithful tus : reple tuorum corda fide-
ones, and kindle in thera the hum, et tui araoris in eis ignem
fire of thy love. accende.
This said, he rises, and the Antiphons ended, standing un
mitred, he says :
[Gracious effect of the Holy Combustion.]
O holy Lord, almighty Domine Sancte Pater omni-
Father, everlasting God, merci- potens aeterne Deus, clemens et
fully and propitiously hear the propitius preces nostrae humi-
prayers of our humility-ship, litatis exaudi, et respice ad
aud have respect unto the hujus altaris tui holocaustum;
holocaust of this thy altar; quod non ignevisibiliprobetur,
and be the same not proved sed infusum Sancti Spiritus tui
byvisible fire; but let it ascend, gratia in odorem suavitatis
infused with the grace of thy ascendat, et legitime se sumen-
Holy Spirit, for an odour of tibus Eucharistia medicabilis
sweet smell ; and be it to all fiat, ad sitamque proficiat
duly consuming themselves, a sempiternam. Per Christum
medicinal eucharist, and avail Dominum nostrum.
to them for life eternal.
Through Christ our Lord.
[Ashes of the Holocaust.]
Next, the candles and frankincense being consumed, tbe
ashes of the combustion are scraped off with the wooden
scrapers, by one of the rainisters, into a vessel, and thrown
into the Sacrarium. While this is doing, the Pontiff standing
unmitred before the altar-steps, and facing the altar, says:
["Another prayer ; of which here is a brief extract.]
That the offerings made Ut in hac mensa sint laba-
on this table be acceptable to mina tibi accepta, sint grata,
thee (God), be pleasing, be sint pin guia, et Sancti Spuitus
rich (fat), and overflown with tui semper rore perfiisa.
the dew of thy Holy Spirit.
Then he says the Preface, ["with an abundance of crossings,
and hal -f lowings, and sancti-f fyings ; of which this one
extract is enough, viz.]

THE PONTIFICAL.

127

That thou hear those that
pray here ; that thou sancti -f
fy the things offered here ; and
here hal-flow the things laid
thereon ; here also distribute
them, when hallowed. Be the
title then of this thy Church
everlasting ; be its table
covered with a heavenly and
spiritual banquet. Thou there
fore, O Lord, hal-flow, with
thine own mouth, the hosts
laid (that shaU be) on the same
( table); and receive them being
hallowed ; and grant, that by
partaking of the same (hosts),
we may acquire everlasting
Ufe. Through the same.

Ut hic orantes exaudias ;
hic oblata sancti-f fices ; hic-
que superposita bene -f dicas ;
hic quoque benedicta distri-
buas. Sit ergo Ecclesiae tuae
titulus sempiternus; sit mensa
ccelesti spiritualique convivio
praeparata. Tu igitur, Domine,
ore tuo hostias super earn im-
positas bene-f dicito, et bene
dictas suscipito. Ac nobis
omnibus tribue, ut participa-
tione eorum vitam acquiramus
sempiternam Per Dominum,
&c.

[More Crossing.]
The Preface ended, the Pontiff begins Psalm Ixrii. with Anti
phon. Which begun, the Pontiff, with mitre on, makes with
his right hand thumb, smeared with the chrism, a cross on the
front of the altar, saying nothing. The Psalm being finished,
he puts off his mitre, and says ["another hal -flowing, and
sancti-f fying prayer. Here is an extract :]
That this altar, which we Ut quod nunc a nobis indig-
unworthy have now, with the nis, sub tui nominis invoca-

unction of the most holy
chrism, anointed under the
invocation of thy name, to the
honour of themost blessed Vir-
ginMary,and all saints, and to
the name and memory of Saint
N., may please thee, and re
main an altar for ever ; that
whatever henceforth shall be
offered or made sacred on the
same, may be made a worthy
holocaust to thee ; and that
the sacrifices of all that offer
to thee here, may be graciously

tione, in honorem beatissimae
Virginis Mariae et omnium
Sanctorum, atque in memoriam
Sancti tui N, sacrosancti
Chrismatis unctione delibutum
est, placeat tibi atque altare
maneat perpetuum : ut quic
quid deinceps super illud
oblatura sacratumve fuerit,
dignum tibi fiat holocaustum ;
atque omnium hic offerentium
sacrificia a te pio Domino
benigne suscipiantur, et per ea
vincula peccatorum nostrorum

128 ROMISH RITES.
received by thee, their good absolvantur, maculae deleantur,
Lord;* and that through the veniae impetrentur, gratiae
same (sacrifices) the chains of acquirentur : quatenus una
our sins be loosed, our stains cum Sanctis et Electis tuis
blotted out, pardons obtained, vitam percipere mereamur
and graces acquired ; so that aeternam. Per.
together with thy saints and
elect we merit to receive
eternal life. Through Christ
our Lord. [Last set of Crossings.]
Then the Pontiff, putting on his mitre, dips his right thumb
in the chrism, and therevrith anoints, in the form of the cross,
the joinings of the table or altar-slab, and of the trunk in the
centre, and four corners thereof, saying at each cross :
In the name of the Fa-f ther, &c.
[Final Hallowing Prayer.]
This done he puts off his mitre, and says the final hal-f-
lowing prayer. " That as with wondrous vouchsafement, thou
didst accept the oblation of the special Priest Melchizedec ; so
thou wouldst vouchsafe always to receive, as acceptable, the
offerings laid upon (that shall be) this new altar ; that through
the offerings here raade, the people who shall assemble in this
holy house of the Church, being saved by a heavenly sanctify
ing, may obtain also the perpetual salvatioii of their souls.
Through, &c." [Final Censing.]
After this the Subdeacons dihgently wipe the table of the
altar with the towels of the piece fresh from the loom ; and
the Pontiff sitting, his mitre on, rubs weU his hands in the
bread-pith (fricat bene, scrubs them), and then washes and
wipes them. After which, the Subdeacons presenting to the
Pontiff altar-cloths, new and clean, and the vessels and orna-
* This language is utterly incompatible with the modem Romish notion
of transubstantiation and the sacrifice of the mass ; and it is very remark
able, that in all this long office of consecration, there is not a single word
said about the making or offering of the body and blood of Christ. Hence
it would appear, that this Oifice, like the Ordinary of the Mass, is older
than the doctrine of transubstantiation.

THE PONTIFICAL. 129
ments pertaining to the worship of God, and of the consecrated
church and altar; the Pontiff rises and standing, his mitre
off, hallows the same .... and haring hallowed, sprinkles
them with holy water. Next, the altar is decked, [" while
several Antiphons and Responsories, &c. are chanted] . Mean
time, during the chanting, the Pontiff, after beginning each
Antiphon, censes the decked altar atop in the form of the
cross. This he does a second, and a third time. Then the
Pontiff makes ready to celebrate mass thereon ; or if he is too
fatigued to celebrate, [as he well may be], he orders some
Priest to do so. However, at the close, he gives the solemn
benediction and the indulgences declared above (ride p. 101).
Dat benedictionem solemnem et indulgentias supra declaratas,
et vadit in pace.

The Consecration of a Cemetery -
On the day before the consecration, there must be placed in
the Cemetery _/?»e wooden crosses ; namely, a iigher one, in its
centre, and four others, each the height of a man, viz. one at
the verge of the Cemetery opposite to the central cross ; another
in the extremity behind it ; a third in the extremity to the right ;
and a fourth in that to the left. In front of each of the afore
said crosses, a wooden post is fixed in the earth fitted to
receive on its summit three candles, of three ounces weight
each; also ladders, by which the Pontiff may ascend, so
as to reach the summits of the crosses ; a large vessel full of
water, and a vessel of salt, and a faldstool in front of the
central cross. In the morning, the Pontiff having come to
the ground in pontificals, with the ministers ; the fifteen
candles on the posts before the crosses, are lighted : then the
Pontiff taking off his mitre, and standing before the central
cross and candles, says [a the first prayer], " That at our
entrance here, this Cemetery, be purged, hal -flowed, sancti -f
fied, and conse -f crated."
Then the Pontiff haring put on his mitre, hes before the
cross on the faldstool, and the Litany is chanted [a vrith the
usual thrice repeated additions, suited to the occasion]. The
Litany ended, the Pontiff rises in his mitre, and blesses the
salt and water, as in p. 95. This done, he goes to the cross
in the extremity, opposite to the central one, and there begins,
his mitre off, the Antiphon, " Asperges me Domine," &c. with
VOL. VII. K

130 ROMISH RITES.
Psalm 1., " Miserere mei Deus." During this chant he goes
round and perambulates* the whole ground of the Cemetery,
moring to the right, and sprinkling the holy water every where.
This finished, he returns to the cross in the centre ; and there
putting off his mitre, and looking to the cross itself,f he says
another prayer, that God would " vouchsafe to pu-f rge, bal-
-f low, and sancti -fty this Cemetery," [" and so on, hke the
preceding, only a little varied]. After this he censes the same
cross ; and fixes on its summit one of the three hghted candles,
and in like manner the other two, on the two arms of the same.
Which done, he puts on his mitre, and goes to the cross
behind the central one, still sprinkling as he goes, and saying
with the ministers the following Psalms, w^.vi. andxxxi. Which
concluded, the Pontiff standing before that sarae cross, having
put off his mitre, says : [" a third "hal -flowing and sancti -f
fying" prayer], "that the bodies entering into this Cemetery,
may have here a seat of rest and protection from all incursion
of evil spirits." Corporibus in hoc Coemeterium intrantibus
quietis sedem, et ab omni incursione malorum spirituum tutelam
benignus largitor tribuas — [and so on, somewhat varied]. The
Collect concluded, he censes the cross itself, and puts the
three candles on it [exactly as on the preceding one]. Then
putting on his mitre, he proceeds to the cross on the right of
that in the centre, always sprinkling the Cemetery with the
holy water as he goes, and saying with the ministers, Psal
xxxvii. The Psalm ended, the Pontiff standing before that
cross, and putting off his mitre, says :
O Lord God, shepherd of Domine Deus, pastor seternae
eternal glory .... vouchsafe, gloriae  te supphces
we most humbly beseech thee, flagitamus; ut hoc servorum
to keep this Cemetery of thy tuorum coemeterium ab omni
servants from all filthy defile- spurcitiae inquinamento, et im-
ment, and the snares of un- mundorum spirituum insidiis
clean spirits, to cleanse and custodire, mundare, et henedi-
hal-flowit; and cease not to -f cere digneris; atque corpo-
grant to the human bodies ribus humanis in hunc locum
coming into this place perpe- advenientibussinceritatemper-
tual purity; that whosoever petuam tribuere non disinas ;
shall have received the sacra- ut quicunque Baptismi sacra
ment of baptism, and perse- mentum perceperint, et in
* Cu-cuit et perambulat totum locum coemeterii.
t Respiciens ad ipsam crucem— ^;ri«jr his eyes upon it.

THE PONTIFICAL.

131

fide Catholica usque ad vitae
terminum perseverantes fue
rint, atque decurso hujus aeri
termino corpora sua in hoc
ccemeterio requiei commenda-
verint, Angelicis tubis concre-
pantibus, animae simul cum
corporibus praemia coelestium
guadiorum percipiant sempi
tema. Per Christum Domi
num nostrum. Amen.

vered to the end of life in the
Catholic faith, and, at their
departure out of this world,
commended their bodies to
repose in this Cemetery ; the
souls of the same, together
with their bodies, may, at the
sounding of the angelic trum
pets, receive the everlasting
rewards of the heavenly joys.
Through Christ our Lord.
Amen. Next he censes the cross itself, and fixes the candles on its
summit and arms, &c., as before. Then he goes to the cross
on the left hand, still sprinkhng, &c., and singing with the
ministers. Psalm ci. [" There he performs the same cere
monies] ; and then returns to the cross in the centre, sprinkling
en, find chanting Psalms cxxix and cxlii. Where standing before
the cross itself, and taking off his mitre, [he again, " beseeches
Grod to vouchsafe to hal -f low, sancti-f fy, and conse -f crate this
cemetery, &c."] Then, vrith his hands stretched before his
breast, he says the Preface; (the Sursum Corda). ["After
which, he repeats all the same rites as at the other crosses ; and
then offers another hal -flovring Collect. The consecration is
concluded with a mass in the church.]

The hallowing of a New Cross.
[The amazing Powers of a Wooden Cross.]
A new Cross, or Crucifix* is hallowed in this manner.
Haring got ready incense and a censer vrith fire, and holy water,
the Pontiff in his vestments, standing with his mitre off, says :
[The foUowing are some of the Collects] — Second Collect.
We beseech thee, O holy Rogamus te, Domine sancte.
Lord, almighty Father, ever- Pater omnipotens, sempiterne

lasting God ; that thou vouch
safe to hal-flow this wood of
thy Cross ; that it may be a
saring remedy to mankind; a

Deus : ut digneris bene -f dicere
hoc lignum Crucis tuae ; ut sit
remedium salutare generi hu-
mano ; sit soliditas fidei ; pro-

Tabula in qua Crucifixus est depictus.
K 2

132

ROMISH RITES.

fectus honorum operum ; re-
demptio animarum; sitsolamen
et protectio, ac tutela, contra
saeva jacula inimicorum. Per,
&c.

strengthening of faith ; an in
crease of good works ; a re
demption of their souls ; a
comfort and protection ; and a
safeguard against the cruel
dartsoftheirenemies. Through.
[Then follows the Preface, &c.]
O God, who hast turned the
gibbet of the blessed Cross,
which before was a punishment
of the vricked, into life to the
redeemed; grant to thy people,
that as they are armed by its
banner, so they may be secured
by its rampart. Be the Cross
to them the basis of their faith,
the suffrage of their hope,
their defence in adversity, their
help in prosperity : be it to
them rictory over their enemies,
their safeguard in the city,
their protection in the fields,
their prop at home: that hence
forth the pastor may preserve
his flock secure by that, which,
the Lamb conquering thereon,
has been turned to our sal
vation. Through the same.
[After hallowing and consecrating the frankincense, with the
same form as in p. 12.5.] the Pontiff puts the frankincense into
the censer : then he sprinkles the cross vrith the holy water,
aud presently after censes it. Then standing with his mitre
off, he says :
Be this wood sanctified in
the name of the Fa-f ther, and
of the -f Son, and of the Holy
-f Ghost ; and be the hallovring
of that wood on which the
holy members of the Saviour
hung, in this wood ; that those
praying and bovring before this
cross, on account of God, (i.e.

After which, he says :
Deus, qui beatae Crucis pa"
tibulum, quod prius eratsce-
lestis ad poenam, convertisti
redemptis ad vitam ; concede
plebi tuae ejus vallari praesidio,
cujus est armata vexillo. Sit
eis Crux fidei fundamentum,
spei suffragium, in adversis de
fensio, inprosperisadjuvamen;
sit eis in hostes victoria, in ciri-
tate custodia, in campis pro
tectio, in domo fultura; ut
per cam pastor in futuro gre
gem conservet incolumem, quae
nobis, agno -f vincente, conversa
est in salutem. Per eundem,
&c.

Sanctificetur hgnum istud
in nomine Pa-f tris, etFi-|- lii,
et Spiritus -f sancti : et bene
dictio illius hgni, in quo mem
bra sancta salvatoris suspensa
sunt, sit in isto ligno ; ut
orantes inclinantesque se prop
ter Deum ante istam crucem,
inveniant corporis et animse

THE PONTIFICAL.

133

for love of,) may find health sanitatem. Per, &c.
of body and soul. Through.
Then the Pontiff falling on his knees before the Cross, de
voutly adores the same, and kisses it.* AU others that wish,
do the same. [The superior powers of a metal cross.]
But if the cross is of metal or marble, then instead of the
preceding prayer. Be this wood sanctified, &c., the Pontiff says
the foUowing: [This prayer is more than eight times the
length of the preceding. The case of a gold or silver-cross,
is, of course, one calhng for the best efforts of the conjuror ;
accordingly he puts forth all his strength, and the spell is
of a prolonged, pompous, and swelUng style and sound. But
let it speak for itself; it is as follows :]

O God of glory, most high
God of Sabaoth, most vaUant
Immanuel, God the Father of
Truth, the Father of Wisdom,
the Father of Beatitude, the
Father of our lUumination
and Vigilation, who rulest the
world, who disposest of all
kingdoms, who art the be
stower of good gifts, and the
giver of all blessings, to whom
all nations, and peoples, and
tribes, and tongues, do ser
rice, before whom stands all
the host of angels, who givest
faith liberally to thy servants,
and the praise of thy name,
that they may pay thee the
oblations that are thy due : to
whom, first, the faith of those
that offer is acceptable, and
then their offering is sacri
ficed : we beseech the entrea-
tible goodness of thy mercy.

Deus glorias, Deus excelse
Sabaoth, fortissime Emmanuel,
Deus pater veritates, pater sapi
entiae, pater beatitudinis, pater
illuminationis ac rigUationis
nostrae, qui mundum regis,
qui cuncta regna disponis, qui
es honorum collator munerum,
et honorum ommium attribu-
tor ; cui omnes gentes, populi,
tribus, et Unguae serriunt ; cui
assistit omnis angelorum legio ;
qui largiris famulis tuis fidem,
et laudem tui nominis, ut
debita tibi oblata persolvant ;
cui prius fides offerentium
complacet, deinde sacrificatur
oblatio; quaesumus exorabilem
misericordiae tuae pietatem, ut
sancti-f fices tibi hoc signum
Crucis, et con-f secres, quod
tota mentis devotione famulo-
rum tuorum religiosa fides
construxit ; trophaeura scilicet

* Tum Pontifex, flexis ante Crucem genibus, ipsam devote adorat, et
osculatur.

13-1

ROMISH RITES.

that thou sancti-f fy and con
se-f crate to thyself this image
of the cross ; which the reli
gious faith of thy servants,
with all devotion of mind, has
framed to thee, as the trophy
of thy victory, and of our
redemption ; and which their
triumphal glory has, for the
love of Christ, consecrated to
thee. Regard this insuper
able image of the cross, by
the which (image) the power
of the deril is destroyed, and
the freedom of man restored :
Which, though it was once
for a punishment, yet is now
turned to honour through
grace ; and which, though it
erst punished the criminal with
death, yet now absolves the
guilty from their debt. And
what by this could please
thee, but the same by which
it hath pleased thee to redeem
us ? and no offering is more
thy due, than that which the
nailing of thy body then dedi
cated to thee ; nor is any
oblation more familiar to thee,
than that which has been
halloWed by the familiar
outstretching of thy hands.
Accept, therefore, this cross,
with those hands with which
thou didst embrace that ; and
from the holiness of that,
make -f holy this : And as
by that the world has been
expiated from guilt; so by the
merit of this cross he the de
vout souls of thy servants,
offering it, set free from all

rictoriae tuae, ac redemptionis
nostrae, quod in amorem
Christi triumphalis gloria
consecrarit. Aspice hoc
sigum Crucis insuperahile,
per quod diaboU est exinanita
potestas, mortalium restituta
hbertas : quae licet fuerit aU-
quando in poenam, sed nunc
versa est in honorem per gra
tiam ; et quae reos quondam
puniebat supplicio, nunc et
noxios absolvit a debito. Et
tibi quid per hoc placere potuit,
nisi id per quod tibi placuit nos
redimere ? et nuUum tibi debi-
tura araplius munus est, quslm
quod tibi tunc corporis dedi-
cavit affixio ; nee tibi est magis
familiaris oblatio, qu^m quse
farailiari manuum tuarum ex-
tensione sacrata est. Illis ergo
manibus banc Crucem accipe,
quibus illam amplexus es ; et
de sanctitate illius, banc sancti-
-f fica : et sicuti per illam
mundus expiatus est k reatu;
ita offerentium famulorum tuo
rum animae devotissimae, hujus
Crucis merito, omni careant
perpetrato peccato, et tuae
verae Crucis obtectu, eni-
tescant, successibns assiduis
triumphatores. Radiet hic
unigeniti filii tui Domini
nostri splendor dirinitatis in
auro ; emicet gloria passionis
ejus in ligno ; in Cruce rutilet
nostrae mortis redemptio; m
crystalh splendore, ritae nostrae
purificatio. Sit suorum pro
tectio ; spei certa fiducia ; eos
simul cum gente et plebe fide

THE PONTIFICAL.

135

sin committed by them ; and,
let them shine forth under the
shelter of thy true cross, tri-
umphingin continualsuccesses.
The dirine effulgence of thy
only begotten Son our God,
radiate here in its gold ; the
glory of his passion beam
forth in its wood ; our re
demption from death ghtter
on its cross ; and the purifica
tion of our hfe in the splen
dour of its crystal.* Be it
the protection of those that are
its own ; be it the sure confi
dence of their hope ; them,
with their race and people,
let it estabhsh together in
faith ; unite in hope and peace ;
heap with triumphs ; amphfy
in prosperity, and ever un
ceasingly profit them, unto
the life of eternity; Grant,
that it defend them, flourish
ing in temporal glory ; and
being redeemed to an everlast
ing crown, it bring them, by
its potent might, to the celes
tial realms : through the re
demption of his blood, through
him the giver of it ; who gave
himself aredemp tion for many ;
who vouchsafed to offer himself
a rictim for sins ; who, exalted
on the wood of his cross, made
low principahties and powers ;
who sits together vrith thee,
on thy starry throne, in the
indissoluble union of the Holy
Ghost, during infinite ages of
R. Araen.

confirmet ; spe et pace con-
societ ; augeat triumphis ;
amplificet in secundis ; pro
ficiat eis in perpetuitatem tem-
poris, ad vitam aeternitatis ;
ut eos temporali florentes
gloria muniat, et ad perpetuam
redemptos coronam, ad regna
ccelestia potenti virtute per
ducat : praesta, per propitia-
tionem sanguinis ejus, per
ipsum datorem, qui seipsum
dedit redemptionem pro mul
tis, qui se hostiara pro dilictis
offerre dignatus est, qui exaltus
in ligno Crucis suae, principa-
tus et potestates humiliavit ;
qui tecum sidereo considet
throno, indissolubUi con'nex-
ione Spiritus sancti,per infinita
saeculorum saecula. R. Araen.

* I take the words auro, Ugno, cruce, et crystaUi, as expressing the seve
ral parts of which the cross or crucifix that is being consecrated, is framed.

136

ROMISH RITES.

Then the Pontiff faUing on his knees before the cross, de
voutly adores the same and kisses it. All others that vrill, do
the same —
[The doctrine of the Church of Rome is, that the Cross is
to be worshipped vrith the sarae supreme adoration as that
which is due to Christ himself. So it is here ipsam (crucem)
devote adorat et osculatur. So it is also in her ritual chants
O crux ave, spes unica, &c. Hail, O cross, our only hope,
&c. Tuam crucem adoramus. We adore thy cross. And
that the worship here intended by the word Adoro, is not what
they are pleased to call Duha, but Latria, is plainly declared
in express words in the foUowing extract from the Pontifical ;
which the translator gives here, as bearing upon this piece of
Romish idolatry, namely, the supreme worship of the Cross.
It is :]

Of the order of receiving an Emperor processionally.*
Gen. Ruhr.
The emperor on horseback, or, (as is more befitting), alighting
near the city, where the clergy meet him, falls to the ground on
his knees, and there kisses the cross. Then he is conducted to
the church ; the procession going immediately before the
emperor, and the emperor's sword-bearer, on horseback, next
after the prelate of the procession. But if a Legate Apostolic
receives the emperor, or enters the city with him, or othenrise
goes or rides vrith him, in that case, he that bears the sword
before the emperor, and he that carries the legate's cross, shall
go together (abreast). The cross of the legate, because Latria
is owed to it, shall be on the right hand, and the sword of the
emperor on the left.f Meantime, as the procession advances to
the church, they chant the Antiphon :
Behold, I send ray messenger, and he vriU prepare thy way
before thy face.J
• Ordo ad recipiendum processionaliter imperatorem.
t Si vero Legatus Apostolicus imperatorem reciperet, aut cum eo urben
intraret, vel aUas secum iret vel equitaret ; iUe qui gladium impeiatori
praefert, et aUus Crucem Legati portens, simul ire debent. Cra-r Legali,
quia debetur ei Latria, erit a dezteris, et gladius imperatoris a sinistris.
X Ecce mitto Angelum meum qui praeparabit viam tuam ante faciem
tuam.

THE PONTIFICAL.

137

Of the hallowing of a Relique-case, and other Sanctuaries.*
[The following extracts from this oifice wiU shew what the
doctrine of reliques is ; what heavenly rirtues and inherent
powers are ascribed to dead men's bones and ashes, old coats,
and rags, and the hke. The foUowing is the whole of the
petitionary part of the Preface in this office.]
O Almighty God, Te supphciter iraploramus
our Lord Jesus omnipotens Deus, Pater Do-

Father of
Christ, from whom all father-
ship in heaven and earth is
named, we most humbly be
seech thee ; that thou vouch
safe to imbue with thy hea
venly bene -f diction these ves
sels prepared for the pledges
of thy saints ; through the
same saints interceding for us:
to the end that those that seek
the protection of these (the
rehques), may merit, through
the intercession of the same,
to overcome, by thy aid, all
things adverse ; and to obtain,
by the abundance of thy boun
ty, all things convenient and
profitable. And like as they,
thou. Lord, inspiring them,
have been able to guard against
the subtleties of spiritual
wickednesses, and not only to
despise, but also entirely to
overcome, Christ the Lord
strengtheniDgthem,the exqui
site torments derised by men ;
so stretch forth to those vene
rating the merits of the same,
and humbly embracing these
rehques, — (as their security)
against the deril and his angels ;

rami nostri Jesu Christi, ex
quo omnis paternitas in coelo et
in terra norainatur; ut haec vas-
cula sanctorura tuorura pigno-
ribus praeparata, eisdem Sanc
tis tuis intercedentibus, ccelesti
bene -f dictione perfundere dig
neris : quatenus qui horum
patrocinia requirunt, ipsis in
tercedentibus, cuncta sibi ad-
versantia, te adjuvante, supe-
rare, et omnia commode pro-
futura, abundantia largitatis
tuae mereantur invenire. Et
sicut iUi, te Domine inspirante,
spirituahum nequitiarum ver-
sutias cavere, et humanitus
exquisita tormenta non soliim
contemnere, sed etiam penitus
erincere, Christo Domino con-
fortante, potuerunt ; ita ipso
rum merita venerantibus, et
reliquias humiliter amplecten-
tibus, contra diabolum et an-
gelos ejus, contra fulmina et
terapestates, contra grandines
et varias pestes, contra cor
ruptum aerem et mortes ho
minum, vel animalium, contra
fures et latrones, sive gentium
incursiones, contra malas bes-

De benedictione capsarum pro Reliquiis et aUis sanctuariis inclu-
dendis.

138

ROMISH RITES.

tias et serpentium, ac re-
ptantium diversissimas for-
mas, contra malorum homi
num adinventiones pessimas,
eorumdem sanctorum tuorum
precibus complacatus, dex
teram inrictae potentiae tuse,
ad depulsionem nocivorum et
largitatem proficuorum, sem
per et ubique propitius ex-
tende. Per Dominum nos
trum, &c. R. Amen.

against lightnings and tem
pests ; against hail, and various
havocs ; against foul air, and
pestilences ofmen and animals;
against thieves and robbers,
and the incursion of nations ;
against savage beasts, and all
the diversforms of serpents and
reptiles; against the wicked in
ventions of bad men, — to all
such, propitiously stretch thou
forth, appeased hy the prayers
of the same thy saints, the right
hand of thy inrincible power,
always and every where, for
the driring away of what is
hurtful, and the bestowing of
what is profitable. Through
the same, thy Son, &c.
[The foUowing is from the last Collect of this office. It
shews the importance attached to the carrying forth of re
liques in procession, and the superior sanctity of the places,
where a bone or scrap of them is happily treasured up.]
0 Lord God Almighty, who, Domine Deus
that thou mightest restrain qui ut

the murmuring of the mad
people, and prove that the
priesthood of Aaron was
pleasing to thee, didst make
the dried-up rod of the same,
to bud and produce fruit-bear
ing flowers; and didst com
mand it to be laid up in the
ark of the covenant, for a sign
of thy power : yea, and who
to us also hast shewn, by the
same presage, Christ, who was
dried up on the altar of the
cross, blooming afresh by his
resurrection on the third day,
and fructifying day and night,
at this latter time, in the rais-

ommpotens,
murmur insani populi
compesceres, et sacerdotium
Aaron tibi placitum compro-
bares, rirgam ejus aridam ger-
minare et flores fructiferos pro-
ducere fecisti, eamdemque in
area testamenti pro signo virtu
tis tuae poni jussisti ; sed et no
bis eodem praesagio Christum
in ara Crucis arefactum tertia
die resurrectione reflorescere,
et in Ecclesia norissimo tem
pore resuscitanda, per mortem
suam die ac nocte fructificare
demonstrasti : te quaesumus,
indulgentissime generis huma
ni prorisor, ut haec vascnla
Sanctorum tuorum receptaculo

THE PONTIFICAL.

139

praeparata ita gratuita gratia
sanctifices, ut ubicumque in
tuo nomine prolata fuerint,
intercedentibns habitatorura
ipsorum meritis, cuncta ad
versa repellas, et nuUifices, et
omnia utilia multiphces atque
custodias : quatenus fideles
tui, magnitudine sive universi-
tate beneficiorum tuorura, in
parte modica Rehquiarum, In
tegra sanctorum corpora se
percepisse gratulentur ; et per
temporalia loca ipsorum pre
cibus impensa, ad aeterna cum
eis guadia possidenda fiduciali-
us animentur. Per eundum.

ing up of the Church,*
through his death ;lwe beseech
thee, 0 most indulgent pur
veyor of the human race, that
thou wouldst so sanctify, with
thy free grace, these vessels
prepared as a receptacle of thy
saints; that wheresoever they
shall be carried forth in thy
name, thou mayst, through
the interceding merits of their
indwellers,f drive away and
nullify all things adverse; and
multiply and preserve all
things useful . so that thy
faithful ones may, through the
greatness, or rather universa
lity, of thy kindness, congra
tulate themselves (or thank-
fuUy acknowledge), that in a
scrap of thy saints' rehques,
they are partakers of the fruits
of their entire bodies, and may
through the temporal places
blessed by the same, j be ani
mated to get possession, vrith
more confidence and war
ranty, § of eternal joys ,with
them. Through the same, thy
Son, &c. R. Amen.
Then he sprinkles them vrith holy water : [which concludes
the ofiice] .

" With what subtlety the whole Gospel, both in the types of the Old,
and the realities of the New Testament, is in these conjurations turned to
the account of magic and sorcery !
t Their indweUers. The merits of the dead rotten bones dweUing in
the vessels, are the intercessors !
} Loco precibus impensa. The place on which the prayers of the
saints have been expended, bestowed, &c.
§ Ad possidenda fiducialius. To take possession with more confident
warranty, because of the pledges (pignora, as above) they have of access,
in the reliques.

140

ROMISH RITES.

The Hallowing of a Bell.

A signal or bell must be hallowed before it is placed in the
belfry, in this forra — In the first place, the bell is to be so
suspended that it may be conveniently touched, inside and out
side, handled and circuited ; next, near the bell, is prepared a
faldstool; a vessel of water to be made holy ; a sprinkler; a
vessel of salt; clean towels for wiping the bell, when needful;
a vessel of holy oil of the sick ; holy chrism ; perfumes ;
frankincense ; myrrh, and a censer with fire. The Pontiff in
vestments, &c., sitting on the faldstool, says with his ministering
attendants, ["six Psalms in succession]. These ended, he rises,
and standing in mitre, hallows the salt and water, [with the
same form as in page 95 ; to which the following Collect is
added, to suit the holy mixture to the special purpose of
hallowing the bell.]

Another prayer.
Hal -f low this water, O Lord,
with thy heavenly hallowing;
and the power of the Holy
Ghost rest upon it : that
when this instrument, designed
for inriting the sons of holy
Church, shall have beenimbued
therein ; whersoever this bell
shall sound, thence may depart
far away the power of the
ensnarers, the shade of phan
tasms, the incursion of whirl
winds, the striking of light
nings, the hurtings of thunders,
the calamity of terapests, and
every sprite of storms : and
that, when the sons of Chris
tians shall hear its clang, the
increase of devotion may so
grow in thera, that hastening
to the bosom of holy mother
Church, they may singto thee,
in the church, the new song of
the saints, &c. Through.

Aha Oratio.
Bene-f die, Domine, banc
aquam benedictione ccelesti,
et assistat super cam virtus
Spiritus sancti : ut cillm hoc
vasculum ad invitandos filios
sanctEe Ecclesiae praeparatum,
in ea fuerit tinctum ; ubicum
que sonuerit hoc tintinabulura,
procul recedat virtus insidian-
tium, umbra phantasmatum,
incursio turbinum, percussio
fulminum, laesio tonitruum;
calamitas tempestatum, om
nisque spiritus procellarum :
et ciira clangorem illius audie
rint filii Christianonim ;
crescat in eis devotionis aug-
mentum, ut festinantes ad piae
matris Ecclesiae gremium,
cantent tibi in Ecclesia sanc
torum canticum novum, &c.
Per.

The holy water being prepared, the Pontiff puts on

his

THE PONTIFICAL.

141

mitre, and begins to wash the bell vrith the said water. His
ministering attendants take up and continue the work, washing
ittotaUy (totaUter, completely in every part)inside and outside;
and afterwards wipe it with the clean hnen ; the Pontiff the
while sitting in mitre, and saying with the rest of the ministers
the foUovring six Psalms, namely, from cxlv. to cl., inclusive.*
The Psalms being ended, the Pontiff rises in mitre, and
with the thumb of his right hand makes outside, upon the
bell, the sign of the cross, with the holy oil of the sick. Which
done, he puts off mitre, and says :
Let us pray.
0 God, who by the blessed
Moses thy law-giver and
servant, didst order the making
of sUver trumpets, through
the blovring of which by the
Levites in the time of sacrifice,
thy people being admonished
by the sweet sound, might
make ready to adore and
assemble to celebrate thy
sacrifices ; by whose clang too,
animated to battle, they might
lay prostrate the attempts of
their adversaries : grant, we
beseech thee, that this instru
ment, prepared for thy holy
Church, be sancti -f fied by the
Holy Spirit ; that through its
touch, the faithful may be
inrited to their reward. And
when its melody shall sound
in tbe peoples' ears, let the
devotion of faith grow in them ;
far away be driven all snares
of the enemy, smash of hail,
gust of whirlwind, rush of
tempests ; be baleful thunders
restrained ; be blasting winds
wholesomely and calmly sus-

Oremus.
Deus, qui per beatum
Moysen legiferum famulum
tuum tubas argenteas fieri
praecepisti, quibus dum Levitae
tempore sacrificii clangerent,
sonitu dulcedinis populus
monitus ad te adorandum
fieret praeparatus ; et ad
celebrandasacrificiaconveniret; quarum clangore hortatus ad
helium, molimina prosterneret
adversantium ; praesta, quae
sumus, ut hoc vasculum
sanctae tuae Ecclesiae praepa
ratum sancti-f ficetur a Spiritu
sancto, ut per illius tactum
fideles inritentur ad praemiura.
Et cvim melodia illius auribus
insonuerit populorum, crescat
in eis devotio fidei ; procul
peUantur omnes insidiae ini
mici, fragor grandinura, pro-
cella turbinura, irapetus tera-
pestatum ; temperentur infesta
tonitrua ; ventorum flabra
fiant salubriter ac moderate
suspensa : prosternat aereas
potestates dextera tuae rirtutis ;
ut hocaudientes tintinnabulum

* So that the ministers are, aU the time of the reciting of the six Psalms,
washing and rubbing Satan and the demons out of the bell !

142 ROMISH RITES.
pended : and the right hand contremiscant, et fugiant ante
of thy might so lay prostrate santae crucis Filii tui in eo
the powers of the air ; that depictum vexillium: cui flec-
hearing this bell they tremble titur omne genu, &c. Amen.
together, and flee before the
banner pourtrayed thereon, of
the holy cross of thy Son, to
whom every knee, &c. Amen.
Then the Pontiff putting on mitre, vripes vrith the clean
linen the cross just before made by him : which done, he begins
the Antiphon, and Psalm xxriii.
[Eleven Crossings.]
During the Psalm, the Pontiff standing in mitre, makes with
his right hand thumb seven crosses with the holy oil of the
sick, outside upon the bell ; and/oMr inside, with the chrism,
at an equal distance from each other ; saying, at the making of
each cross :
Be this signal-beU, O Lord, sancti-f fied and conse-f crated.
In the name of the Fa-f ther, and of the -f Son, and of the
Holy -f Ghost ; and to the honour of Saint N. Peace to thee,
Then follows ["another hal -flowing prayer for the putting to
flight by the sounding of the bell, the fiery darts of the enemy,
and thunders, tempests, &c. as before, only a little varied],
After which the Pontiff, sitting in his mitre, puts into the
thurible the perfumes, frankincense, and myrrh, if they can be
had ; if not, as many of them as can be had. Then the
thurible is so applied under the bell that it may receive all the
smoke; the choir meanwhile chanting, &c., Psalra Ixxri. [After
which follows another prayer like the others, naraely, for] "the
sanctifying of the bell by the Holy Ghost, in order to the
putting to flight, by its sound, of the enemy of the good ; the
terrifying of the hostile host ; the repeUing of the rabble of
adverse airs (i.e. fairy winds) ; the preserving the fruits of the
faithful ; and the protecting and saring of their minds and
bodies." [The ceremony concludes thus :] The Gospel being
read, the Pontiff kisses the book of the Gospels, which is pre
sented to him by oiie of the ministers. Then he draws the
sign of the cross upon the hallowed bell ; and haring resumed
his mitre, &c., departs in peace.

THIRD PART OF THE PONTIFICAL.

Of the office on Holy Thursday, in the Supper of the Lord,
when the oil of the Catechumens, and that of the sick is
blessed; and the Chrism is made.*
Gen. Ruhr.
On this day in every year the catechumenal oil, and that of
the sick is blessed, and the Chrism is made. Therefore, in
the morning, must be got ready three jars full of the purest
oil ; which are placed in the sacrarium, and there carefully
kept ; one for the oil of the sick ; another for the oil of cate
chumens ; and the third, a larger one, for the Chrism ; and
this latter must be covered with white cere-cloth, but the
other two, in cere- cloth of a different colour.
For this ofiice there ought to be, besides the Pontiff and his
ministers, twelve priests, seven deacons, seven sub-deacons,
acolythes, and others, all in white vestments, &c. -All being
arrayed, they go in procession to the altar, an incense-fumer
first, and next to him two taper-bearers, leading the pro
cession. If the Pontiff be an archbishop, or patriarch, and in his own
church, the cross is borne before him even in this procession,f
by one of his ministers, between two taper-bearers.
Haring arrived at the altar, the mass is proceeded with to
the words : '•' By whom, O Lord, thou dost always create,
&c."J exclusively. [Then the making of the holy oils pro
ceeds as follows] :
• De officio in feria quinta coenae Domini, cum benedicitur Oleum
catechumenorum et informorum, et conficitur chrysma.
t He has not the privilege of the cross in all places, nor in all proces
sions. See p. 74.
X The words occur in the commemoration for the dead.

144 ROMISH RITES.
The Archdeacon, standing near the Pontiff, says in a reading
tone : The Oil of the Sick.
And immediately one of the seven deacons, with two aco
lythes on either side of him, proceeds to the sacristy, and
brings forth before the Pontiff the jar of oil for the sick, co
vered and embraced with his left arm; and presenting it to the
Archdeacon, he says aloud, the oil of the sick. The Arch
deacon presents it to the Pontiff, saying, the oil of the sick.
[Muttering exorcisms.]
Then the Pontiff, rising in mitre, exorcises and hallows the
sarae, saying absolutely in a low voice, yet so as to be heard
by the priests near hira :
I exorcise thee, thou raost Exorcizo te, immundissime
unclean spirit, and all thou spiritus, omnisque incursio sa-
hostile array of Satan, and all tanae, et orane phantasma : m
spectral power ; in the name nomine Pa-f tris, etFi-f lii, et
of the Fa -f ther, and of the Spiritus -f sancti : ut recedas
-f Son, and of the Holy-f ab hoc oleo, ut possit efiici
Ghost : that thou vrithdraw unctio spiritalis ad corrobo-
frora this oil; to the end that randura templum Dei rivi; ut
it may be made a spiritual in eo possit Spiritus sanctus
unction for strengthening the habitare, per nomen Dei Pa-
teraple of the living God;* tris omnipotentis, et per no-
thatinitf the Holy Ghost may men dilectissimi Filii ejus
be able to dwell, through the Domini nostri Jesu Christi,
name of the almighty God, qui venturus est judicare vi
and through the name of his vos et mortuos, et saeculum
most dearly beloved Son, our per ignem. R. Amen.
Lord Jesus Christ, who is.
to come to judge the quick and
dead, and the world by fire.
R. Amen. I
Then putting off his mitre he hallows the same oil, [the
devil and all his crew being expelled by the exorcism,] saying,
in the same voice :

* Temple of the Uving God, i. e. the absolved sick one going to receive
extreme unction.
\ In eo, i, e. in the temple, or anointed one.
X Compare this with other spells and conjurations, p. 95, 107, &c.

THE POXTIFICAL.

145

Oremus.
Emitte, quaesumus, Domine,
Spiritum sanctum tuum para-
cUtum de coelis in hanc pin-
guedinem olivae, quam de vi-
ridi ligno producere dignatus
es, ad refectionem mentis et
corporis; ut tua sancta bene-f
dictione, sit omni hoc uiigu-
ento ccelestis medicinae per-
uncto, tutamen mentis et cor
poris, ad evacuandos omnes
dolores, omnes infirmitates,
omnemque aegritudinem raen-
tis et corporis : unde unxisti
sacerdotes, reges, prophetas,
et martyres, sit chrisma tuum
perfectum, Domine, nobis, a te
benedictum; permanens in vis
eeribus nostris. In, &c.

Let us pray.
Send forth, we beseech thee,
0 Lord, into this fatness of the
olive, which thou hast vouch
safed to produce from green
wood for the repair of mind
and body, thy Holy Spirit, the
Paraclete from heaven ; that,
by thy holy bene -f diction,
this unguent of heavenly medi
cine, be to every one anointed
therewith the safeguard of
mind and body, for the purg
ing out of aU dolours, all in
firmities, and all sickness of
mind and body : the same
wherevrith thou didst anoint
priests, kings, prophets, and
martyrs, that be unto us, O
Lord, thy perfect chrism, hal
lowed by thee, and abiding in
our inward parts. Through, &c.
These things finished, the oil [being thus made the evacua
tor of all dolours, &c.] is carried back to the sacrarium, in
the sarae way in which it was carried forth ; and is there most
diligently preserved.* Then the mass is proceeded in by the
Pontiff from where he left off, to the end of the communion
of the body and blood ; which (communion) the Pontiff alone
receives. "Then the Pontiff haring communicated himself, &c.
and a consecrated host being reserved for the foUovring day
(Good Friday), and placed on the altar, the Archdeacon says
again, with a loud voice :

The Oil op Catechumens.

[The wonderous ado in making the conjured Oils !]
This said, the Pontiff puts incense into the thurible and
blesses it, in the usual form. Then the twelve priests and
seven deacons [" and all the rest aforesaid, go in procession, to
bring forth the chrismal oil, and oU of catechumens. They
* The bishop doles it out to the priests at a certain quantity and rate.
VOL. Til. L

146

ROMISH RITES.

return with the jars in the following order : first, an incense-
fumer, fumigating ; then a subdeacon, bearing the cross between
two acolythes, carrying blazing tapers ; next two chanters
singing ; 0 redemptor sume carmen temet concinentium. 0
Redeemer, accept the song of those hymning thyself.] After
whom, are the subdeacons and deacons, two and two; then a
deacon, carrying a vessel full of balsam ; next, two deacons carry
ing the two jars, haring clean napkins hanging down from their
necks before their breasts,and holding the jars embraced vrith the
left arm, and wrapped in the extremities of their napkins,— yet
so as that they may be seen from the middle upward ; the
deacon, carrying the oil for the holy chrism, being on the right ;
next follow the twelve priests, two and two.
Haring arrived in this order vrithin the presbytery, [" and
duly arranged themselves, &c. &c.] the Pontiff, taking off
his mitre, rises ; and, haring the jar of chrismal oil before him
on the table, and the balsam, first of all hallows the balsam,

saying

[Virtues of the Chrism.]

Let us pray.
O Lord, the progenitor of
all creatures, who by thy ser
vant Moses didst command the
sanctifying of ointment, to be
made of mixed aromatic herbs,
we most humbly beseech thy
mercy; that, by a large be
stowment of spiritual grace,
thou infuse the plenitude of
thy sanctifi -f cation into this
ointment, the produce of the
rooted trunk. Be it spiced
unto us, O Lord, vrith the joy-
ousness of faith ; be it a per
petual chrisra of priestly un
guent ; be it most meet for
the imprinting of the heavenly
banner ; that whosoever, being
born again of holy baptism,
shall be anointed with this
liquor, may obtain the most
plenary benediction of their

Oremus.
Creaturarum omnium Do
mine procreator, qui per Moy
sen famulum tuum permistis
herbis aromatum fieri praece
pisti sanctificationen ungu
enti ; clementiam tuam sup
phciter deposcimus ; ut huic
unguento, quod radix produxit
stirpea, spiritualem gratiain
largiendo, pleni tudinem sancti-
-fficationis infundas. Sit nobis,
Domine, fidei hilaritate con-
ditum : sit sacerdotahs ungu
enti chrisma perpetuum; sit
ad ccelestis vexilh impressionem
dignissimum ; ut quicumque
baptismate sacro renati isto
fuerint hquore peruncti, cor
porum atque animarum bene
dictionem plenissimam conse
quantur, et beatae fidd collate
munere perenniter amphentur.

THE PONTIFICAL.

147

bodies and souls, and be ag- Per, &c.
grandized for ever by the con
ferred reward of beatified faith.
Through, &c.
Then taking his mitre, and yet standing, he blends, on the
paten, the balsam with a small portion of the chrismal oil, taken
out of the jar, saying :
[The design of the blending ; the divine virtues added thereby to the
Chrism.]

Let US pray our Lord God
Almighty, who by a wonderful
economy hath inseparably
united to true manhood, the
incomprehensible Godhead of
his only-begotten and co-eter
nal Son, and by the co-oper
ating grace of the Holy Ghost,
anointed him above his feUows
with the oil of gladness ; that
man, composed of a two-fold
and singular substance, though
destroyed by the fraud of the
deril, might be restored to the
everlasting inheritance from
which he had fallen : to this
end, that he hal -flow, vrith the
perfection of the Holy Trinity,
these created hquors of diverse
species of creatures, and by
haUowing, sane -f tify them, and
grant, that blended together,
they become one ; and that
whosoever shall be outwardly
anointed of the same, be so in
wardly anointed, as to be freed
from aU soU of corporal
matter, and joyfuUy made par
taker of the heavenly king
dom. Through the same, &c.*

Oremus Dominum Deum
nostrum omnipotentem, qui
incomprehensibilem unigeniti
Filii sui sibique coaeterni divi-
nitatem mirabili dispositione
verae humanitati inseparabiliter
conjunxit, et cooperante gratia
Spiritus sancti, oleo exultationis
prae participibus suis linivit ;
ut homo fraude diaboli per-
ditus, gemina et singulari con
stans materia, perennireddere-
tur, de qua exciderat,hereditati:
quatenus hos ex diversis crea
turarum speciebushquores crea
tes sanctae Trinitatis perfec-
tionebene -f dicat, etbenedicen-
do sancti-f ficet, concedatque,
ut simul permisti unum fiant ;
et quicumque exteriiis inde per-
unctus fuerit, ita interiiis linia-
tur, quod omnibus sordibus
corporahs materiae carens, se
participem regni ccelestis eflfici
gratuletnr. Per eundera, &c.

• What iimumerable substitutes has Rome for Christ ! What a deadly
parody she makes of the Gospel ! What a conjuror is Satan ! and how
L 2

148 ROMISH RITES.
[Breathing thrice with a distinct and Ml breath upon the Chrism.]
This [sorcery !] ended, the Pontiff sits, retaining his mitre,
and breathes fully three times in the form of a cross over the
mouth of the chrismal jar, still wrapt in the napkin. Next,
the twelve vested priests come up in order, making a reverence
to the sacraraent on the altar, and to the Pontiff ; and standing
before the table, one by one, they successively breathe, in the
sarae way as the Pontiff had done, over the mouth of the jar,
in the form of a cross. Then, making a reverence again as
before, they return to their places— Which being done, the
Pontiff rises, and standing in mitre, reads the chrismal exor
cism, saying absolutely : [Exorcism.]
I exorcise thee, thou creature Exorcizo te, creatura olei, per
of oil, by God the Father Al- Deum Patrem omnipotentem,
mighty, who made heaven and qui fecit coelum etterram.mare,
earth, the sea, and all that et omnia quae in eis sunt ; ut
therein is ; that all the might omnis virtus adversarii, omnis
of the adversary, all the host exercitus diaboli, omnisqde
of the deril, and all the incur- incursio, et omne phantasma
sion, and all the spectral satanae eradicetur, et effuge-
power of Satan be rooted out, tur a te : ut fias omnibus, qui
and put to flight from thee : ex te ungendi sunt, in adop-
so that thou be to all that tionem filiorum, per Spiritum
shall be anointed of thee, for sanctum. In nomine Dei Pa-
the adoption of sons by the -f tris omnipotentis, et Jesu -i-
Holy Ghost. In the name of Christi Filii ejus Domini nostri,
God the Fa-f ther Almighty, qui cura eo rivit et regnas
and of Jesus -f Christ his Son Deus, in unitate ejusdem Spi-
our Lord, who with him liveth ritus -f sancti.
and reigneth (as) God, in the
unity of the same Holy -f
Ghost. Then putting off his mitre, and holding his hands stretched
out before his breast, he says the Preface [i.e. the Sursum Corda;
which is very long, and much of the same character, with the
preceding spells and sorceries, containing the same profane
parody of the sacred things of the Gospel. The second, or
petitionary part, is as foUows :]
he sports with his victims ! Here again all is tumed into sorcery : " And
they repented not of their sorceries," Rev. ix. " Whose coming (advent) is
after the working of Satan."

THE PONTIFICAJ,.

149

Therefore, we beseech thee,
O holy Lord, &c. that thou
vouchsafe to sancti-f fy with
thy bene -f diction the fatness
of this creature, and blend
therevrith the might of the
Holy -f Ghost, the power of
Christ thy Son co-operating,
from whose holy name it has
received the name chrism . .
.... that thou stablish this
creature fit chrism for a sacra
ment of perfect salvation and
life to those that are to be
renewed by the baptism of
spiritual laver ; that the cor
ruption of their first birth
being absorbed by the infusion
of this hallowed unction, the
holy temple of every one of
them be redolent vrith the
odour of the acceptable life of
innocence ; that, according to
the sacrament of thy appoint
ing, being indued with Royal
and Priestly, and Prophetic
dignity, they be clothed in
the robe of an undefiled gift ;
that it (the chrism) be to
those that shaU be bom again
of water and the Holy Ghost,
the chrism of salvation, and
make them partakers of eter
nal hfe, and crowned with
heavenly glory. Through the
same, &c.
This Preface ended, the Pontiff puts back into the chrismal
jar the mixture of balsam and oU, blending it with the same,
and saying :
Be this raixture of liquors Haec commistio liquorum,
atonement to all that shall be fiat omnibus ex eo perunctis

Te igitur deprecamur, Do
mine sancte. Pater omnipo
tens, aeterne Deus, &c. . . ut
hujus creaturae pinguedinem
sancti-f ficare tua bene-f dic
tione digneris, et sancti -f
Spiritus ei admiscere virtutem,
co-operante Christi filii tui po
tentia, a cujus nomine sancto
Chrisma nomen accepit, ....
ut spiritualis lavacri Baptismo
renovandis creaturam Chris
matis in Sacramentum per-
fectae salutis vitaeque con-
firmes ; ut sanctificatione unc-
tionisinfusa, corrup tione primae
natiritatis absorpta, sanctum
uniuscuiusque templum accep-
tabilis ritae innocentiae odore
redolescat. Ut secundum con-
stitutionis tuae sacramentum,
Regio, et Sacerdotali, Prophe-
ticoque honore perfusi, vesti
mento incorrupti muneris in-
duantur ; ut sit his qui renati
fuerint ex aqua et Spiritu
sancto, Chrisma salutis, eosqiie
aeternae ritae participes et
ccelestis gloriae faciat esse con-
sortes. Per eundum, &c.

150 ROMISH RITES.
anointed of the same, and the propitiatio, et custodia salu-
safeguard of salvation for ever laris in saecula saeculorum, R.
and ever. R. Araen. Amen.
[The Adoration of the (Idol) Chrism.]
Then the Deacon having taken away from the jar the
napkin and silk cover, the Pontiff taking off his mitre and
bowing his head, salutes the Chrism, saying : Hail, Holt
Chrism. This he does a second, and a third time, raising his voice
each time higher and higher : after which he kisses the hp of
tlie jar. Which being done, each one of the twelve priests
advances successively to the table, and, haring made a reverence
to the sacrament that is on the altar, and to the Pontiff sitting
in mitre, kneels before the jar three times, each time at a
different distance, saying at each kneeling, in a higher and
higher tone. Hail, holy Chrism. And then reverently kisses
the lip of the jar. [A muttering Exorcism.]
[The enchantment of the chrism being thus concluded],
tbe other Deacon advances vrith the other jar — [haring had it
all this time carefully embraced in his left arm] ; and the Arch
deacon having shewn it to the Pontiff, and placed it on the
table, both the Pontiff, himself, and the twelve priests, breathe
successively upon it, as before they had done upon the chrismal
oil. After which, the Pontiff rising in mitre, reads in a low
voice, the exorcism of the catechumenal oil, saying absolutely ;
[The virtues and uses of the Catechumenal OU.]
I exorcise thee, thou creature Exorcizo te creatura olei : in
of oil, in the name of the noraine Dei Pa-f tris, &c.ut
Fa-f ther, &c., that by this in hac invocatione indiridia
invocation of the undivided Trinitatis, atque unius virtute
Trinity, and the might of the Deitatis, omnis nequissimarir-
one Godhead, all the wicked tus adversarii, omnis inveterata
power of the adversary, all in- malitia diaboh, omnis riolenta
veterate malice of the devil, all incursio, omne confusum et
his violent incursion, all his caecum phantasma eradicetur,
mazing and blinding phantasm et effugetur, et discedat a te ;
be rooted out and put to flight ut dirinis sacramentis purifi-

THE PONTIFICAL.

151

and depart from thee ; that,
being purified for the divine
sacraraents, thou, be for
adoption of flesh and spirit to
aU that shall be anointed of
thee, unto the remission of all
their sins ; that their bodies
be made sanctified for the
receiving of all spiritual grace.
Through the same our Lord
Jesus Christ, who is to come
to judge the quick and dead,
and the world by fire. R.
Amen. Then putting off his mitre, and still standing, he hallows the
said oil, saying, in the same voice :

cata, fias iu adoptionem carnis
et spiritus eis qui ex te un
gendi sunt, in remissionera
omnium peccatorum ; ut eflici-
antur eorum corpora ad omnem
gratiam spiritualem accipien-
dam sanctificata. Per eumdem
Dominum nostrum Jesum
Christum, qui venturus est
judicare rivos et mortuos, et
saeculum per ignem. R. Amen.

0 God, the remunerator of
all spiritual growths and at
tainments, who by the might
of the Holy Ghost, dost con
firm the smaU beginnings of
weak minds ; vouchsafe, 0
Lord, we beseech thee, to send
forth thy bene -f diction upon
this oU ; and, to those about
to come to the laver of blessed
regeneration, grant by the
unction of this creature, the
purgation of mind and body:
that if there inhere in them
any blemishes of opposing
spirits, the same may depart
from them at the touch of
this sanctified oU : be there
left in them no place for
spiritual vrickedness, no facihty
for the retum of skulking
spirits, no sufferance for tbe
lurking of enambushed evU
ones. But to thy servants
coming to faith,* and about to

Deus, incrementorum omni
um et profectuum spirituahum
remunerator, qui virtute
sancti Spiritus imbecillarum
men tium rudimenta confir-
mas ; te oramus, Domine, ut
emittere digneris tuam bene -f
dictionem super hoc oleum,
et Venturis ad beatae regene-
rationis lavacrum, tribuas per
unctionem hujus creaturae
purgationem mentis et corpo
ris ; ut si quae Uhs adversan
tium spirituum inhaefere
maculae, ad tactura sanctificati
olei hujus abscedant ; nullus
spirituaUbus nequitus locus,
nulla refugis virtutibus sit
facultas, nulla insidiantibus
mails latendi hcentia relin-
quatur. Sed venientibus ad
fidem serris tuis, et sancti
Spiritus tui operatione mun-
dandis, sit unctionis hujus
praeparatio utilis ad salutem.

i. e. to baptism.

152 ROMISH RITES.
be renewed by the operation quam etiam ccelestis regene-
of thy Holy Spirit, be this rationis natiritate in sacra-
unction a preparative con- mento sunt Baptismatis adep-
ducive to the salvation, which turi. Per, &c. qui venturus
they are going to obtain also est judicare, &c,
in the sacrament of baptism
by tbe birth of heavenly re
generation. Through, &c.,
who is about to come to judge,
&c. ; as before.
["Then follow, as before to the chrism, by the Pontiff and
twelve priests successively, a thrice repeated Hail, Holy Oil,
and the same kneelings and kissings. After which, all the
oUs are carried back to the sacristy with the same processional
pomp, reverence, hghts, chantings, &c., as they were carried
forth ]
The old chrism and the other oils, if .any remain, are put
into the church lamps, to be burned before the sacrament; and
whatever remains in the pyxes or capsules is consumed in fire
vrith its silk ; and then the pyxes are replenished with the
new. Meantime the Pontiff washes his hands, and proceeds
with the mass, and concludes by declaring the Lndulgences',
which are now granted by him.

Solemn Office after Mass for the Dead (De Officio Solemni
post Missam pro Defunctis).
[Ruhr.]
This Office is also called Solemn Absolutions of the Dead,
and is performed for a Pope, a Cardinal, Metropohtan, Arch
bishop, Bishop, King, Duke, Lord of the Place [or any
private person remarkable for his rirtues or beneficence, — in
short, for any one whose circumstances can afford to procure it,
&c.] After mass for the soul of the departed, a place is fitted
up in the Church, where the absolutions are to be given; [and if
the deceased has been already interred, a representation of him
is placed there • on a bed ; this place is called the Castrum
doloris (the enclosure, or fort of grief ; in French, the chappelle
ardente), and the representation, or reality is adorned with
branches and illuminated with yellow wax lights.]

THE PONTIFICAL. 153
Five Bishops vested in black plurials, with the ministering
attendants, the cross, &c., thurible, incense, holy water, sprin
kler, wax-hghts, &c , go in solemn procession to the chappelle
ardente. If so many Bishops are not present. Canons or
other dignified clergy may officiate in their stead. They take
their respective places round the corpse, or representation,
viz. , two of the officiators at the shoulders, two at the feet,
and he that celebrated the mass, on a faldstool at the head, and
so placed as to have the cross directly before his face. Being
thus arranged, as soon as aU things are ready, the celebrant
rises from the faldstool, — at which they all rise, — and uncover
ing his head, says, absolutely, the prayer of absolution, be
ginning " Enter not into judgment with thy servant, 0 Lord,"
&c. This prayer ended, they aU sit again, covering their heads,
and the singers chant the responsory, " Come to his succour,
ye saints of God ; run to meet him, ye angels of the Lord,
taking up his soul and presenting it before the face of the
Most High. V. Christ, receive thee, who hath called thee,
and let the angels conduct thee unto Abraham's bosom. Pre
senting it, &c"
During this chant, the acolythes minister the thurible, in
cense, &c. to the prelate at the right shoulder ; who blesses
and puts on the incense. Next, the choir beginning the Kyrie
Eleison, they all rise, uncovering their heads, and the last-
named prelate says the Pater Noster secretly, except the two
words Pater Noster, which he says in an audible voice. Then
he takes the sprinkler and begins to sprinkle the corpse, or
representation, going all round it (circumcirca ambulans) and
sprinkling every part of it thrice, bowing to the other prelates,
and making a reverence to. the cross as he passes it. Having
come round to the right shoulder where he began, then he
takes the thurible, and in hke manner censes the object all
round, drawing the thurible thrice over every part, bowing
and reverencing, &c. as before.
Having come round again to his place, he stands and says
the Versicles, And lead us not into teraptation. R. But deli
ver us from evU. V. From the gates of heU (a porta inferi).
R. Deliver his soul, 0 Lord (Erne, Domine, animam ejus). V.
May he rest in peace. R. Amen.
"Then he makes another prayer of absolution for the soul.
After which, they aU sit again, putting on their mitres ; and
the choir begin another responsory, &c.

154 . ROMISH RITES.
Now [the purifying apparatus, namely,] the thurible, &c.
the holy water-pot, &c. are carried to the prelate at the left
foot ; who in his turn repeats all the very same ceremonies
foregoing, beginning vrith the blessing, &c., of the incense ;
then the Pater Noster secretly ; and then going round twice, —
first with the same sprinklings, bowings, &c. ; next vrith the
same thurifyings, and then the same versicles, but varying a
little the absolring prayer at the end.
Then thirdly [the instruments of absolution, &c.] are
brought to the prelate at the left shoulder ; who next performs
all the same identical absolutions, &c., &c. And so it comes
fourthly to the turn of the prelate at the right foot [of the
happy object of all this solemn mockery !] who makes his
circuitings also in the self-same way as those that had preceded
him. Then last of all it comes to the turn of him that had cele
brated the mass ; and he too makes his absolring rounds,
repeating exactly all the same rites, words, &c., as the pre
ceding. [Which we may presume not only crowns the
absolring process, but completely purifies the departed soul,
and ushers it into everlasting rest : for] the choir concludes
vrith the solemn words Requiescat in pace. R. Amen. " It is
certain, however, (adds Picart) that he does not rest im
mediately after his departure, and that in his journey from
this world to the next, he must at least pass through purgatory,
though he might prove so fortunate as not to bait by the way.
The dead, however, once thoroughly absolved, should find
themselves, one would think, but very little the better for five
or six additional absolutions : but on the other hand, if the
clergy have more trouble, they find their account in it."
Picart also adds : " When there is no chapelle ardente, the
acolythes lay a black cloth before the middle of the altar : the
celebrant, who has on each side of him, the incense-bearer,
and the holy-water-bearer ; turns towards this cloth, and
sprinkles and perfumes the cloth three times successively."*
* Picart's Ceremonies, &c., translated from the French, &c. Picart,
it is to be remembered, was a staunch Romanist. •

MISSALE ROMANUM.
Ex decreto Sacrosancti Concilii Tridentini restitu-
TUM, Pll V. JUSSU EDITUM, Clementis VIII. ET Urbani
PaP^ VIII. AUCTORITATE RECOGNITUM.
In quo omnia accurate suis locis disposita sunt, et Miss as
norissimae Sanctorum adjectae.

THE ROMAN MISSAL.
Restored agreeably to the Decree of the most holy
Council of Trent, edited by order of Pius V., and
revised and ratified by the authority of Clement
VIII. AND Pope Urban VIII.
In which aU things are accurately arranged m their proper
places, and to which are added the masses of the most modern
Saints.

The Ordinary of the Mass (Ordo Miss^.)
[Gen. Ruhr.]
The Priest gomg to celebrate mass, haring found and marked
the places in the Missal, washes his hands, saying:
Give might, O Lord, unto Da, Domine, virtutem mani-
my bands for the vriping away bus meis ad abstergendara
of aU blemish : That vrith omnem maculam : ut sine
undefiledness of mind and poUutione mentis et corporis
body I may be able to serve valeam tibi serrire.
thee. Then he makes ready the chalice, over which he places a
clem pu^ficatory, and over that, the paten vrith a white host
(wafer) laid on it, which he gently wipes from fragments, if
needful ; and this he covers with a smaU hnen paU (palla).

156

ROMISH RITES.

and then vrith a silk veil ; atop of these he lays a little bag
(bursa) containing the corporal folded, which must be of linen
only. 'This done, next he arrays himself in the holy vestments
(benedicta paramenta), first taking and kissing each one of
them in the part where the cross is, and whUe he puts it on,
saying :
As he put on the amice :
OLord, place upon my head
the helmet of salvation for
the driring out of the incur
sion of the deril.
As he puts on the alb :
Make me white, O Lord,
and cleanse my heart ; that
being made white in the blood
of the Lamb, I may reap ever
lasting joys.
As he ties on his girdle :
Encompass me, O Lord,
vrith the girdle of purity, and
extinguish in my loins the
humour of lust : that in me
may abide the virtue of con
tinence and chastity.
As he puts the manipule on his left arm :

Impone, Doraine, capitimeo
galeam, salutis ad expugnan-
dos diabolicos incursus.

Dealbame, Domine, etmun-
da cor meum : ut in sanguine
Agni dealbatus, guadiis per-
fruar sempiternis.

Praecinge me, Domine, cin-
gulo puritatis, et extingue in
lurabis raeis humorem Ubidi-
nis : ut maneat in me rirtus
continentiae et castitatis.

Let me merit to carry the
manipule of weeping and sorrow:
that I may receive with exul
tation the reward of toil (suf
fering). While putting the stole on his neck :

Merear, Domme, portare
manipulum fletus et doloris:
ut cum exultatione recipiam
mercedem laboris.

Restore unto me, O Lord,
the robe of imraortality, which
I lost in the transgression of
my first parent: and though
I approach thy sacred mystery
unworthy, yet let rae merit
everlasting joy.

Redde mihi, Domme, stolaai
imraortalitatis, quam perdidi in
praevaricatione primi paren
tis : et quamris indignus ac-
cedo ad tuum sacrum mys
terium, merear tamenguadium
sempiternum.

While he assumes the casula :

THE ROMAN MISSAL. 157
0 Lord, who hast said : My Domine, qui dixisti : Ju-
yoke is sweet and my burden gum meum suave est, et onus
light : grant that I may be meum leve : fac, ut istud por-
so able to bear the same as to tare sic valeam, quod consequar
obtain thy grace. Amen. tuam gratiam. Amen,*
The celebrant thus arrayed takes the said chalice in his left
hand, which he carries elevated before his breast, holding the
bag vrith his right hand laid over the chalice ; and haring
made a reverence to the cross or image in the sacristy, he pro
ceeds towards the altar, vrith his head covered, his eyes down,
a solemn gait, and erect body. If he pass the great altar, he
makes a reverence to it, with his head covered ; if before the
place where the sacrament is, he kneels ; if before the altar
where mass is being celebrated, and it be at the elevation, or
ministering of the sacrament, let him kneel in like manner, and
uncovering his head, adore it; nor rise till the celebrant has
put down the chalice upon the corporal.
Haring arrived before the altar, standing at the lowest step,
he uncovers his head, and bows very low (profunde) to the
altar, or to the crucifix (imagini crucifixi) on the altar. Then
he ascends to the centre of the altar, lays down the chalice on
the Gospel corner, draws forth the corporal, spreads it in tbe
middle of the altar, and places the veUed chalice upon it.
This done, he goes to the Epistle-side, where he opens the Mis
sal, &c. Then he comes back to the centre of the altar, and
having made a reverence to the cross, he turns round to the
right, and descends below the lowest step of the altar, there, to
begin mass. The Ordinary of the Mass.
The Priest haring descended below the lowest step, standing
vrith his face to the altar, his hands joined before his breast, his
fingers extended and joined in like manner, the right thumb
laid over the left, in the form of a cross, — a form which is always
observed when the hands are joined, except after the conse-
* If the celebrant be a bishop, the formulae he uses are much more
numerous, as he has more paramenta to put on, as e. g. the mitre, the
gloves, the pectoral cross, the tunicle, the dalmatic, the sandals, the
planeta, the heart-ring, &c., in addition to those of the priest ; but the
formulae are of the same character, and the above are a sufficient speci
men.

158 ROMISH RITES.
cration, — his head uncovered, having first made a profound
reverence to the cross or altar ; or if the tabernacle of the
most holy sacrament be on it, having made a genuflexion, rises
and begins mass, signing hiraself with the sign of the cross*
from the forehead to the breast, and saying aloud :
In the narae of the Father, and of the Son, and of the
Holy Ghost. Amen.
Then, again joining his hands before his breast, he begins
the Antiphon :
I vrill go in unto the altar Introibo ad altare Dei. R.
of God.f R. To God who re- Ad Deum qui laetificat juven-
joiceth my youth. tutem meam.
Then he and the ministers say alternately, Ps. xiii.
This ended, he repeats the Antiphon, and signs him
self again, saying : V. Our help is in the name of the Lord.
R. Who made heaven and earth.
Then joining his hands, and with his head lowly bent, he
says the Confession.
P. I confess to Almighty Sacerd. Confiteor. Deo om-
God, to blessed Mary, ever nipotenti, beatae Mariae sem-
Virgin, to blessed Michael the per Virgini, beato Michaeli
Archangel, to blessed John Archangelo, beato Joanni Bap-
the Baptist, to the holy Apos- tistae Sanctis Apostohs Petro et
ties Peter and Paul, to all the Paulo, oranibus Sanctis, et vo-
Saints, and to you brethren, bis fratres, quia peccavi nimis
that I have sinned exceedingly cogitatione, verbo, et opere,
in thought, word, and deed, mea culpa, mea culpl, me&
• Benedicens seipsum semper ponit sinistram infra pictus, vertitad
se palmam manus dextrae, et omnibus illius digitus junctis et extensis, a
fronte ad pectus, et ab humero sinistro ad dextrum, signum crucis format.
t The parts into which the ordinary of the mass may be dirided are,
according to Aquinas, 1st. The Introit or preparation, called the Introit,
from the first words, Introibo ad altare Dei, and including all that follows
to the Epistle exclusively. It is called also the preparation, because it is
only the beginning or ingress to that which comes after. 2nd. The In
struction, including the Epistle, Gospel, Credo, Tract, Gradual, Halle
lujah or sequence. 3rd. The Offertory. 4th. The Consecration or Canon,
" which is the main part, and the very sum and heart, as it were, of the
sacrifice." 5th, The participation or consumption, [communion it can
not be called, because there need not be communicants, though they do
call it the communion]. And 6th. The Thanksgiving, or [as some of
them call it]. Post-communion.

THE ROMAN JtlSSAL. 1 .>\)
through — (Hestrikeshisbreast maxima culpa. Ideo precor
three times, saying) my fault, beatam Mariam semper Vir-
through my fault, through my ginem, beatum Michaelem
exceeding great fault. There- Archangelum, beatum Joan-
fore, I beseech the blessed nem Baptistam, sanctos Apos-
Mary, ever Virgin, blessed tolos Petrum et Paulum, om-
Michael Archangel, blessed nes sanctos, etvosfratres, orare
John the Baptist, the holy pro rae ad Dominum Deum
Apostles Peter and Paul, and nostrum.
all the Saints, and you bre
thren, to pray to our Lord
God for me.
The Ministers R. — Al- R. Mesereatur tui omni-
mighty God pity thee, and potens Deus et dimissis pec-
having forgiven thee thy catis tuis, perducat te ad ritam
sins, bring thee to life ever- eternam sacerd. R. Amen.
lasting. The Priest answers.
Amen, and hfts up his head from the bending posture.
Then the Ministers repeat the Confession, changing the
words, " To you, brethren," and " You, brethren," into the
words, "To thee. Father," and " Thee, Father." Then the
Priest, his hands joined, makes the Absolution, saying :
Sac. Almighty God pity you, &c., as before, you being sub
stituted for thee.
Again, he signs himself vrith the sign of the cross, saying :
The almighty and merciful Sac. Indulgentiara, absolu-
Lord grant us pardon, absolu- tionem, et remissionera pecca-
tion and remission of our sins, torum nostrorum, tribuat nobis
R. Amen. omnipotens et misericors Do
minus. R. Araen.
Then vrith his head bent, he proceeds :
P. Thou, O God, being turned, wiU quicken us. R. And
thy people vrill rejoice in thee. P. Shew us, O Lord, thy
mercy. R. And grant us thy salvation. P. 0 Lord hear my
prayer. R. And let my cry come unto thee. P. The Lord
be vrith you. R. And with thy spirit.
Then the Priest, extending and joining his hands, says aloud.
Let us pray ; and going up to the altar, he says secretly :
Take away from us, we be- Sac. Aufer a nobis, quaesu-
seech thee, 0 Lord, our ini- mus, Domine, iniquitates nos-

160 ROMISH RITES.
quities : that with pure minds tras ; ut ad sancta sanctorum
we may deserve to enter into puris mereamur mentihus in-
the holy of holies. Though troire. Per Christum Domi-
Christ our Lord. Amen. num, &c.
Haring come up to the altar, then, his hands joined, and laid
upon the altar, and his head bowed dovm, he says :
We beseech thee, 0 Lord, Sac. Oramus te, Domine,
through the merits of thy per merita sanctorum, quo-
saints, whose — He kisses the rum — Osculatur altare — reli-
altar — rehcs are here, and of quiae hic sunt, et omnium anc-
aU saints, that thou wouldst torum : ut indulgere digneris
vouchsafe to forgive me all ray orania peccata mea.
sins. Amen.
Here in solemn masses the celebrant blesses the incense.
Putting the incense thrice into the thurible, he blesses it, say
ing : Be thou hal -flowed by Him, in whose honour thou
shalt be burned. Amen ; and taking tbe thurible, and making
a profound reverence to the cross, he censes the same thrice ;
and making another reverence to the cross, he censes the
altar thrice in every part, from centre to right, below, above,
atop ; from centre to left, &c. &c. ; bovring again to the cross ;
and again, and every time he passes it. If there be relics or
images of saints in tbe altar, he censes them also (General
Rubric). This fuming ended, he hands the thurible to a
deacon, who fumes the celebrant himself only. Then the
celebrant signing himself vrith the sign of the cross, begms
the Introit ; after which they say the Kyrie Eleison nine
times. Then laying his joined hands upon the altar, and
with his head a little down, he says the Gloria m excelsis
Deo. Glory be to God— He bows Gloria in excelsis Deo — ca-
to the cross — on high : and on put cruci inclinat — et in terra
earth, peace to men of good pax hominibus bonae volun-
vrill. We praise thee, we bless tatis.* Laudamus te, Bene-
thee, we adore thee — He bows dicimus te, adoramus — caput
to the cross — we glorify thee, cruci inchnat — te, glonficamus
we give thee — He bows to the te, Gratias agimus tibi — caput
cross — thanks, for thy great cruci inclinat — propter mag-
glory. O Lord God, heavenly nam gloriam tuam, Dominus
* Peace to men of good wiU. This is according to the Romish ver
sion. It is more palatable, as favouring Romish Pelagianism.

THE RO:\rAN MISSAL.

IGI

King, God the Father, al
mighty. O Lord Jesus Christ,
— He bows to the cross — the
only-begotten Son. 0 Lord
God, Lamb of God, Son of the
Father, who takest away the
sin of the world, have mercy
on us : who takest away the
sin of the world, receive our
prayer — He bows to the cross
— who sittest at the right
hand of the Father, have
mercy on us. For thou only
art holy ; thou only art the
Lord ; thou only, 0 Christ
Jesu — He bows to the cross —
with the Holy Ghost — He signs
himself from the forehead to
the breast — art most high in
the glory of God the Father.
Amen. [Second Part.]
Thus the Gloria in excelsis is said also in the masses of the
blessed Mary, The Gloria ended, he kisses the altar. Then
follow the Collects (orationes)of the day, the Epistle, Gradurd,
Tract, or Alleluia, with Versicle, or Sequence, as the case
may be.f
In the CoUects, when he says, let us pray, he bows to the cross ;
when the name Jesus occurs, he bows to the cross, even when
it occurs in the Epistle. In like raanner, whenever the name

Deus Rex ccelestis, Deus omni
potens, Domine, Fih, unigeni-
te Jesu — caput cruci inchnat
— Christe. Domine Deus, Ag
nus Dei, Filius Patris, Qui
tollis peccata mundi, miserere
nobis. Qui tollis peccata mun
di, suscipe— caput cruci incli
nat — deprecationem nostram.
Qui sedes ad dexteram Patris,
miserere nobis. Quoniam tu so
lus sanctus; tu solus Dominus;
tu solus, altissimus Jesu
— caput cruci inclinat — Chri
ste, cum sancto spiritu, — seip
sum afronte ad pectus signat —
in gloria Dei Patris.* Amen.

* What gross idolatry 1 For all these bowings to the cross, the Gene
ral Rubrics give special directions. With these, it is Antichrist's version
of a most Christian form.
t The Gradual or Responsory, is only two verses of a Psalm sung on
the steps (gradus) of the altar ; the first by two chorister boys in surplices,
and the other, in the way of answer, by the whole choir. The Hallelujah,
is only this Hebrew word sung on certain festival days. The Tract, a line
or so of Scripture, sung on fast-days, or days of sorrow, instead of the
Hallelujah, called so because it Is sung (tractim) heavily, in sad and grave
and prolonged notes. The Sequence or Prosa is a song of praise just
after (i. e. following) the Hallelujah, on some high festivals. All these
come in between the Epistle and Gospel, to fill up the blank, as it were,
and" complete the harmony," says Durandus.
VOL. VII. M

162 ROMISH RITES.
of Mary occurs, or of the saints in their masses, or comme
morations, or of the Pope in the Collect for the Pope, he always
bows his bead, but not to the cross. (General Rubric for
CoUect.) In solemn masses the Deacon who reads the Gospel, places
the book of the Gospels in the middle of the altar ; and tbe
celebrant blesses incense as before. Then the Deacon, on bis
knees, before the altar, and his hands joined, says :
Cleanse my heart and my Munda cor meum ac labia
lips, O almighty God, who mea. omnipotens Deus, qui la-
didst cleanse the lips of the bia Isaiae Prophetae calculo
Prophet Isaiah with a burning mundasti ignito : ita me tua
coal : so vouchsafe of thy gra- grata miseratione dignare mun-
cious mercy to cleanse me, that dare, ut sanctum Evangelium
I may be able worthUy to de- tuum digne valeam nuntiare.
clarethyholy Gospel. Through Per Christ ini Dominum nos-
Christ, our Lord. Amen. trum. Amen.
Then he takes the book off the altar, and again kneeling, asks
the benediction from the celebrant, saying, com,mand, my lord,
to bless me, (jube domne benedicere). The Priest answers:
The Lord be in thy heart, Dominus sit in corde tuo,
and in thy lips: that thou et in labiis tuis : ut digne et
mayest worthily and compe- competenter annunties evan-
tently declare his Gospel. In gehum suura.* In nomine Pa-
the name of the Father, and tris, et Fihi, -f- et Spiritus
of tbe -f Son, and of the Holy sancti. Amen.
Ghost. Amen.
The Deacon, having received the benediction, /wMes the hand of
the celebrant : then going with the other attendants, the incense
and candles, to the Gospel reading-place, he says : The Lord be
with you, &c. and adds, the Sequence, or Beginning of the Gospel,
according to N. and whUe he says so, he crosses, with his right-
hand thumb, first the book at the Gospel, then himself, in the
forehead, mouth, and breast ; and while the ministers respond,
Glory be to thee, O Lord, he censes the book thrice ; then he
reads the Gospel : which being ended, a Subdeacon carries the
book to the Priest, who kisses the book, saying : through the
words of the Gospel be our sins blotted out. (Per evangelica
dicta d.leantur nostra delicta.) Then the Priest is censed thrice
by the Deacon.
* This word stmm is very had Latin : it is medieval Latin.

THE UOjrAN MISSAL. I(i3
After the Gospel comes the Nicene Creed : which is said
by the Priest, standing at the middle of the altar, before the
cross. When he says, In one God, he joins his hands, and
bows his head to the cross.' He does the same at the words.
In Jesus Christ; so also at the words. Is adored. From the
words, was incarnate, to the words was made man, inclusive,
he kneels, and when he says. The life of the world to come,
he marks himself with the sign of the cross from forehead to
breast. The Creed ended, he kisses the altar. After the
Creed, comes, —
The Offertory.
Haring kissed the altar, turning from right to left, he says,
The Lord be vrith, &c. and having paced back by the same
hand, joining his hands as before, he says The Offertory ; and
saying. Let us pray, he bows his head to the cross. The
Offertory being said, then comes —
The Oblation of the Host.
Uncovering the chalice, he takes the paten, with the host
lying on it, and holding it elevated with both hands as high as
his breast, lifting his eyes to God, and instantly letting them
down, he says : Oblatio Hostiae.
(1.) .Accept, 0 holy Father, P. Suscipe, sancte Pater,
almighty eternal God, this im- omnipotens aeterne Deus, hanc
maculate host, which I thy immaculatam Hostiam, quam
unworthy servant offer unto ego indignus famulus tuus
thee, my liring and true God, offero tibi Deo meo rivo et
for my innumerable sins, of- vero, pro innumerabilibus pec-
fences, and neghgences, and catis, offensionibus, et negli-
for all here present, yea, and gentiis meis, et pro omnibus
for all faithful Christians, circumstantibus ; sed et pro
living and dead ; that it may omnibus fidelibus Christianis,
avaU both me and them for vivis atque defunctis ; ut mihi
salvation, unto life eternal.* et Ulis proficiat ad salutem in
Amen. vitam aeternam. Amen.
* The reader vrill bear in mind, that this is a mere oblation of bread,
and bread only ; for there has been yet no consecration ; and yet the
words unply that it is a sacrifice for the sins,.&c., of the living and the
M 2

164 ROMISH RITES.
Then holding still the paten vrith both hands, he makes a
cross therewith on the corporal, and first lays down the host
on the same near the front edge, and then the paten to the
right, and somewhat of it under the corporal.
Next he takes the chalice, wipes it vrith the purificatory,
and holding it by the knob in his left hand, receives in his
right hand the cruet of \rine from the minister, (who kisses
the cruet, but not the hand of the celebrant,) and pours the
wine into the chalice. Then, still holding the chalice in the
same way, he draws the sign of the cross over the cruet of
water, and blesses the water, saying :
0 God, who in creating the Deus, qui humanae sub-
substance of man, didst endue stantiae dignitatem mirabiliter
it with wonderful dignity, and condidisti, et mirabilius refor-
hast still more wonderfully masti ; da nobis, per hujus
refashioned the same : grant aquae et vini mysterium, ejus
that we, through the mystery divinitatis esse consortes, qui
of this water and wine, be humanitatis nostrae fieri dig-
made partakers of the divine natus est particeps, Jesus
nature of him who vouchsafed Christus Fihus tuus Dominus
to become partaker of our noster, qui tecum virit et reg-
human nature, Jesus Christ, nat in unitate Spiritus sancti
thy Son, our Lord, who liveth, Deus ; per omnia saecula
&c. saeculorum. Amen.
In masses for the dead this prayer is said, but the water is
not blessed or crossed. ObL.ATION OF THE ChALICE
Then taking the chahce in his right hand, and holding it
elevated with both hands, namely, the foot with his left hand,
and the upper knob with the right, his eyes raised to God, he
offers it, saying :
(2.) We offer unto thee, 0 Offerimus tibi Domine, ca-
Lord, the chahce of salvation, licem salutaris, tuam depre-
beseeching thy mercy, that it cantes clementiam, ut in con-
dead. This remark applies also to all the similar offerings that follow.
Satan has many counterfeits for the sacrifice of the cross. But we shall
revert anon to this prayer and the form that follows ; and therefore the
translator marks them (1) (2), &c.

THE ROMAN MISSAL.

165

ascend into the presence of spectu divinae Majestatis tuae,
thy dirine Majesty, as a sweet- pro nostra et totius mundi
smeUing savour for our salva- salute, cum odore suaritatis
tion, and that of the whole ascendat. Amen.
world. Amen.
Then he makes the sign of the cross with the chalice on the
corporal ["as before, with the paten], and puts down the chalice
on the same behind the host, and covers it vrith the pallet.
Then, laying his hands joined upon the altar, and with his head
slightly inclined, he says :
(3.) Beweacceptedofthee,0 In spiritu humilitatis, et in
Lord, in tbe spirit of humUity animo conlrito, suscipiamur a
and contrition of mind : and te, Domine ; et sic fiat sacri-
be our sacrifice so in thy sight ficium nostrum in conspectu
this day, that it may please tuo hodie, ut placeat tibi,
thee, O Lord God. Domine Deus.
Next, erect, raising his eyes, expanding his hands, and im
mediately joining them before his breast, (which he always
does when about to bless (benedicturus, consecrate, hallow)
any thing), he says :
(4.) Come, 0 Sanctifier, al- Veni sanctificator, omnipo-
mighty and eternal God, and tens aeterne Deus ; et bene-
blsss — He makes the sign of die hoc sacrificium tuo sancto
the cross vrith the right hand nomini praeparatum.
alike on the host and the
chahce ; the left hand laid on
the altar,— this sacrifice pre
pared for thy holy name .
Here, if he celebrates solemnly, he blesses incense again.

The Lord, through the in
tercession of blessed Michael,
the archangel, standing at the
right hand of the altar of in
cense, and of aU his elect,
vouchsafe to -f bless this
incense, and receive it as an
odour of sweetness, through
Christ our Lord. Amen.
Then taking the thurible, he fumes the oblations in the
raanner prescribed in the General Rubrics, i. e., waving the

Per intercessionem beati
Michaehs Archangeh stantis
a dextris altaris incensi, et
omnium electorum suorum, in-
censum istud dignetur bene-
-f dicere, et in odorem suari
tatis accipere, per Christum
Dominum nostrum. Amen.

166 ROMISH RITES.
thurible thrice over the chalice and the host cross-ways, and
thrice round the sarae, naraely, twice frora right to left, and
once from left to right, saying :
Let this incense, blessed of Incensum istud a te bene-
thee, ascend to thee, O Lord, dictum ascendat ad te, Domine,
and thy mercy descend upon et descendat super nos misere-
us. cordia tua.
Which words he thus dispenses : at the first fuming, "This
incense;" at the second, "Blessed of thee;" at the third,
" Ascend to thee;" and so on. Then bowing, he fumes the
cross and altar as before, saying :
Be my prayer, O Lord, Dirigatur Domine oratio mea
directed as incense in thy pre- sicut incensum in conspectu
sence : the lifting up of my tuo: elevatio manuum mea-
hands as the evening sacrifice, rum sacrificium vesperti-
Set a watch, 0 Lord, before num. Pone, Domine, custo-
my mouth, and a door round diam ori meo et ostium cir-
.about my lips : that my heart cumstantiae labiis raeis: utnon
tum not aside unto words of dechnet cor meum in verba
folly, to the making of excuses malitiae ad excusandas excusa-
in sins. tiones in peccatis.
On giving back the censer to the Deacon, he says :
The Lord enkindle in us Accendat in nobis Dominus
the fire of his love, and the ignem sui araoris, et flammam
flame of everlasting charity, aeternae charitatis. Amen.
Amen. Then the celebrant is censed by the Deacon, and the rest in
their order ; first the Choir, then the Subdeacon : the Deacon
himself by the Thureferarius, then the Acolythes and the
people by the same.* Meantime, the celebrant, with his hands
joined before his breast, goes to the Epistle side, where stand
ing he washes his hands, that is to say, the extremities of the
thumb and forefingers, saying. Psalm xxv. Lavabo inter
innocentes manus mea.s, &c. I will wash my hands among the
innocent, &c., to the end.
The celebrant having returned, with hands joined before his
breast, to the middle of the altar, there standing, and lifting
his eyes to God, then letting them instantly down, with his
' They hand about the censer solemnly from one to another, and stand
very gravely and reverently to receive the hallowed fumes !

THE ROMAN MISSAL. 16/
joined hands laid on the altar, and head somewhat bowed,
says, secretly :
(5.) Receive, O holy Trinity, Suscipe, sancta Trinitas, hanc
this oblation which we offer to oblationem, quara tibi offeri-
thee, IN REMEMBRANCE of the mus ob memoriam Passionis,
Passion, Resurrection, and As- Resurrectionis, et Ascensionis
ceresjonof ourLordJesusChrist; Jesu Christi Domini nostri ;
and in honour of the blessed et in honore beatae Mariae
Mary ever Virgin, of the bless- semper Virginis, et beati Joan-
ed John the Baptist, of the nis Baptistae, et sanctorum
holy Apostles Peter and Paul, Apostolorum Petri et Pauli, et
and of these, and of all the istorum, et omnium sancto-
saints; that it be available to rum ; ut illis proficiat ad ho-
them unto honour, and to us norem, nobis autem ad salu-
unto salvation: and that they tem : et illi pro nobis inter-
vouchsafe to intercede for us in cedere dignentur in coelis,
heaven, whose memory we cele- quoram memoriam agimus in
brate on earth. Through Christ terris. Per eundem, &c.
our Lord. Amen.* Amen.
Then expanding his hands on either side, and laying them
on the altar, he kisses it in the centre. After which, his hands
joined before his breast, and his eyes fixed on the ground, he
turns to the people in a direction from left to right,t and then
* Now let it be particularly noted, that the five prayers marked ( 1 ) (2),
&c. , and beginning, 1°. " Suscipe sancte Pater. 2°. Ofierrimus tibi Do
mine 3o. In spiritu humilitatis. 4o. Veni sanctificator ; and 5o Suscipe
sancta Trinitas," are all modem inventions. There is no trace of them in
any old Missal, nor in any old commentator on the mass. Of this the
following will serve as a summary proof. BeUarmine says, " Quinque
illae orationes, Suscipe sancte Pater, &c. , neque antiquse admodum sunt,
ueque in Romana Ecclesia ante quingentos annos legebantur ; unde etiam
Walfridus, Rupertus, Amalarius, Alcuinus, imo etiam Innocentius tertius et
alii veteres non meminerunt illarum orationum. ** Those five prayers.
Accept; O Holy Father, &c., ai-e neither very ancient, nor were tliey read
in the Roman Church five hundred years ago ; and hence it is that neither
Walfridus, nor Rupert, nor Amalarius, nor Alcuin, nay, nor Innocent III.,
nor other old expositors, have made any mention of those prayers."
(Bellar. De Missa, 1. 2.) So that they have been added since the time of
innocent III., who was the great promoter of transubstantiation and the
mass-sacrifice, the father of the Inquisition, and the Hildebrand of the
thirteenth century. Our Church had a good right to cut these prayers
out, root and branch, and fling them to the moles and the bats.
t Just before the direction was to the left hand ; here it is to the right.

168 ROMISH RITES.
stretching out and joining his hands towards the same, he says,
with a somewhat elevated voice :
Brethren, pray : Then pro- Orate Fratres : Utmeumac
ceeds, saying the rest se- vestrum sacrificium acceptabile
ci-etly : That this my sacri- fiat apud Deum Patrem omni-
fice aud yours be acceptable potentem.
with God the Father Al
mighty. Haring said this, he completes the circle (perficit circulum)
by returning vrith joined hands from the right to the middle
of the altar. The minister (clerk) or bystanders respond :
The Lord receive the sacri- R. Suscipiat Dominus sacri
fice from thy hands, to the ficium de manibus tuis ad
praise and glory of his name, laudem et gloriam nominis
and to our benefit, and that of sui, ad utUitatem quoque nos-
his entire holy Church. tram, totiusque Ecclesiae suae
sanctae.
To which the celebrant responds, in a low voice : Amen.
If h;- celebrates alone, he says all the (above) words himself,
changing the phrase, " From thy hands," into, " From my
hands."
The Secbeta.
Then, joining his hands before his breast, and holding them
stretched out, he stands at the middle of the altar, and facing the
book, he says, absolutely, vrithout Oremus, or any other ad
dition, the Secret prayer, or prayers, as the case may be.
When he says, " Through the Lord," he joins hands ; when
he says, " Jesus Christ," he bows his head, and at the close,
he says, " Through ages of ages," aloud.
The Preface.
The secret prayer or prayers being finished, then vrith hands
apart, and laid on either side of him upon the altar, he says
the Preface in an audible voice. When he says, " Lift up
your hearts," he elevates his hands apart on either side as
high as his breast, the palms facing each other. When he
These turnings and crossings, wheels, semi-wheels, and countsrwheeU,
as they are called, are all very important ; and if not all quite essential,
at least, " integrant," as all the rubrics are. See their next article of the
Defects of the Mass.

THE ROMAN MISSAL.

169

says, " Let us give thanks," he joins hands. When, " To our
Lord God," he raises his eyes, and instantly bows his head to
the cross. AVhen it is responded, " It is meet and right,"
he elevates hands as before, and proceeds. When he says,
" Holy," &c., he joins bands before his breast, and with head
turned, proceeds with moderate voice (voce mediocri), the min
ister meanwhile ringing a little bell. When he says, " Blessed
is he," &c., he raises himself, and draws the sign of the cross
from forehead to breast.
The ordinary Preface on Festivals and other days that have
no proper one, and in Masses for the Dead.
It is truly meet and just, Vere dignum et justum est,
right and available to salva- aequum et salutare, nos tibi

tion, that we should always
and in all places, give thanks
to thee, O holy Lord, Fa
ther almighty, eternal God.*
Through Christ our Lord, by
whom the angels praise thy
Majesty, the dominions adore
it, the powers tremble at it ;
the heavens, and heavenly
virtues, and blessed seraphim,
with united exultation toge
ther, celebrate it. Together
with whom, comraand we be
seech thee, that our voices be
admitted in supphant confes
sion, saying :
Holy, Holy, Holy, Lord
God of Sabaoth. Heaven and
earth are fuU of thy glory —
Hosannah in the highest.
Blessed is he that cometh in
the name of the Lord. Ho
sannah in the highest.

semper, et ubique gratias
agere, Domine sancte. Pater
omnipotens, aeterne Deus. Per
Christum Dominum nostrum ;
per quem majestatem tuam
laudant angeli ; adorant domi-
nationes, tremunt potestates ;
coeh ccelorumque rirtutes, ac
beata seraphim, socia exulta
tione concelebrant. Cum qui
bus et nostras voces, ut
admitti jubeas deprecamur,
supphci confessione dicentes.

Sanctus, Sanctus, Sanctus,
Dominus Deus Sabaoth. Pleni
sunt coeli et terra gloria tua.
Hosanna in excelsis. Bene
dictus qui venit in nomine
Domini. Hosanna in excelsis.

* Here the proper Preface comes in, that is, the Preface for the parti-
cnlar mass, feast-day, &c.

170 ROMISH RITES.

The Canon of the Mass.*
The Preface finished, the priest extending and joining his
hands, lifting up his eyes to heaven, and immediately letting
* The Canon, or as it is otherwise called, the action or secret, is that
part of the mass-prayers which Romanists call "the very sum and heart
as it were of the divine sacrifice." (Innocent III.) It is what Tractarians
call the Liturgy of St. Peter. But they know well, or at least ought to
know, that it is rather what some of our old divines have called it, "a
cento," " a patched up pall, put together by divers hands, and oft with
out discretion." Roman ritualists themselves admit this. Pope Innocent
III., and Durandus from him, say, Secreta quse secundum diversos, et
canon et actio nominatur, non tota simul ab uno, sed paulatim a pluribus,
ex eo quoque perpenditur fuisse composita, quod ter in ea sanctorum
commemoratio repetitur : in .secunda quippe commemoratione supplentur
qui de primitivis Sanctis deesse videbantur. That is, " That the secretwhich
according to others is called the canon and the action, was not composed
all at once by one person, but gradually by many persons, is evident from
this, among other proofs, that the commemoration of the saints is re
peated thrice in it ; for in the second commemoration * those primitive
saints are supplied, who seemed wanting in the first.' "¦ — (Lib. 3. c. 9.)
Pope Gregory I. says of this very canon, that it was composed near
his own time by some scholar or other, and this Gregory says in
order to justify his own additions and improvements in it. He says ;
Mos Apostolorum fuit ut ad ipsam solumodo orationem Dominicam
oblationis hostiam consecrarent, et valde mihi inconveniens visum est,
ut precem quam scholasticus composuerat super oblationem diceremus,
et ipsam traditionem quam Dominus composuerat non diceremus. That
is, " It was the custom of the Apostles to consecrate the host of oblation
with the Lord's prayer only, and it seemed to me very unbecoming to say
over the oblation a prayer composed by a scholar {i. e. a mere schoolman),
and not say over it the tradition itself, which the Lord had composed (i. e.
the Lord's prayer.) — (L. 7. Ep. 63.) And all the Rituahsts testify, that
it has received many other additions and interpolations since Gregory's
time. Auctum fuisse non semel sed ssepius ex partibus additis — ¦" It has
been enlarged by additions, not once, but many times." — (Walfrid.) Per
tempora aliud alius interposuit vel adjecit. That is, " Several hands at
several times have made to it interpolations or additions." — (Bemo.de
Rib. Eccles. c. 22.) That it has suffered alterations and abstractions
also, we shall see in a note fui'ther on. Yet taking the canon even as it
now stands, its language is incompatible with the notion of transubstan
tiation and the sacrifice of Christ in the mass. The reader will note two
things, as he proceeds : 1st, That there is no formal oblation whatever of
the elements after consecration ; and 2nd, That supposing the elements
to remain after consecration what they were before, literal bread and
wine, the language is suitable and intelligible ; but supposing them, on
the other hand, to have become Christ's body, soul, and divinity, the lan
guage will be not only altogether unsuitable and absurd, but profane and
wicked.

THE ROMAN MISSAL.

171

them faU, his head lowly bowed down before the altar, and his
hands laid upon it, begins the canon, sa,jmg[secretly :
Therefore, most merciful
Father, we suppliantly pray,
aud beseech thee — He kisses
the altar — through Jesus
Christ — He bows to the cross
— thy Son our Lord, that thou
wouldst vouchsafe to accept
and bless — He stands erect
with joined hands— these gifts,
-f these offer -f ings, these
holy unspotted sa-f crifices —
Signing thrice over the host
and chalice ; then extending
hishands, he proceeds : — which
we offer unto thee, in the first
place for thy holy Catholic
Church ; to which vouchsafe
to grant peace, to preserve,
unite, and govern throughout
the whole world, together with
tby servant N. our Pope, N.
our Bishop, and also all ortho
dox believers and professors
of the Catholic and Apostolic
Faith.

Te igitur, clementissime
Pater per Jesum Christum
Filium tuum Dominum nos
trum, supplices rogamus ac
petimus, uti accepta habeas,
et benedicas, haec dona, haec
munera, haec sancta sacrificia
Ulibata ; imprimis quae^ tihi
offerimus pro Ecclesia tua
sancta Catholica: quam paci-
ficare, custodire, adunare, et
regere digneris toto orbe ter-
rarum ; una cum famulo tuo
Papa nostro N. et Antistite
nostro N. et omnibus Ortho-
doxis, atque Catholicae et Apos
tolicae Fidei cultoribus.

Commemoration of the liring.
Remember, 0 Lord, thy ser
vants, male and female — Join
ing his hands, and raising them
as high as his face, he thus
stands a while in silence, com-
memoratins; those whom he
intends to pray for : then ex
tending his hands as before,
he continues— and all here
present, whose faith and de
votion are known to thee : for
whom we offer to thee, or who
[themselves] offer to thee, this
sacrifice of praise for tliem-

Commemoratio pro vivis.
Memento Domine famulo
rum famularumque tuarum N.
et N. et omnium circumstan-
tium, quorum tibi fides cog-
nita est, et nota devotio : pro
quibus tibi offerimus, vel qui
tibi offerunt hoc sacrificium
laudis, pro se, suisque omni
bus : pro redemptione anima
rum suarum, pro spe salutis,
et incolumitatis suae : tibique
reddunt vota sua aeterno Deo
vivo et vero.

172

ROMISH RITES.

selves, and all that are theirs;
for the redemption of their
souls, for the salvation and
safety they hope for : and who
pay their vows to thee the
eternal, living, and true God.
Communicating and vene
rating, in the first place, the
memory of the ever- glorious
Virgin Mary, mother of our
God and Lord Jesus Christ —
He bows his head to the cross :
— as also, of thy blessed
Apostles and Martyrs, Peter
and Paul, Andrew, James,
John, Thomas, James, Philip,
Bartholomew, Matthew, Si
meon, and Thadeus, Linus,
Claetus, Clement, Xystus, Cor
nelius, Cyprian, Laurence,
Chrysogonus, John and Paul,
Cosmas and Damian, and of
all thy saints: through whose
merits and prayers, grant
that in all things we be de
fended, by the help of thy
protection. Through the same
Christ our Lord. He joins
hands. Amen.
He holds his hands expanded over the oblation, so that the
palms face towards, and cover, the chalice and the host, and
says :

Communicantes et memo
riam venerantes, imprimis glo-
riosce semper Virginis Marise,
genetricis Dei et Domini
nostri Jesu Christi ; sed
et beatorum Apostolorum ac
Martyrum tuorum, Petri et
Pauli, Andreae, Jacobi, Joannis,
Thomae, Jacobi, Phihppi, Bar-
tholomaei, Matthaei, Simonis
et Thaddaei, Lini, Cleti, Cle
mentis, Xysti, Cornell, Cy-
priam, Laurentii, Chrysogoni,
Joannis et Pauli, Cosmae et
Daraiani, et omnium sancto
rum tuorum: quorum meritis
precibusque concedas, ut in
oranibus protectionis tuae mu-
niaraur auxilio. Per eundem
Christum Dominum nostrum.
Amen.

We, therefore, beseech thee,
O Lord, that being made
gracious to us, thou wouldst
accept this oblation of our
servitude, as also of thy whole
family ; and dispose our days
in thy peace, and bid that we
be delivered from eternal dam
nation, and enrolled in the
number of thine elect. Through

Hanc igitur oblationem
servitutis nostrae, sed et
cunctae familiae tuae,quaesumus
Domine, ut placatus accipias :
diesque nostros in tua pace
disponas, atque ab aeterna
damnatione nos eripi, et in
electorum tuorum jubeas gre-
gre numerari. Per Christum
Dominum nostrum. Amen.

THE ROJIAN MISSAL.

— he joins his hands — our
Lord Jesus — he bows his head
to the cross— Christ. Amen.
Which oblation,* do thou
0 God, we beseech thee,
vouchsafeto make — Hecrosses
thrice over the host and chahce
together in common, thus :
— hal -f lowed, ap -f proved,
rati -ffied, reasonable, and
acceptable: that— He crosses
once over the host apart, and
once over the chahce apart —
it be made for us, the bo -f dy
and the bl -f ood of- Elevating
and joining his hands — thy
most beloved Son Jesus Christ.
And then bowing to the cross,
and wiping his thumbs and
forefingers upon the corporal,
he continues, saying secretly •
Who the day before he suf
fered, took — He takes the
host between the right finger
and thumb, and holding it
both with them and the left
finger and thumb, and stand
ing upright ¦ — bread into his
holy and venerable hands.

Quam oblationem tuDeus in
omnibus quaesumus — Signat
ter super oblata — bene-fdic-
tam.adscrip -f tam,ra -f tam.ra-
tionabilem, acceptabilem facere
digneris — Signat semel super
Hostiam separatim et semil
super calicem separatim— Ut
nobis Cor -f pus et San-f guis
fiat delectissimi Filii tui
Domini nostri Jesu — caput
cruci — inclinat Christi.

Qui pridie quam pateretur,
accepit. — Accipit poUice et in-
dice dextrae manus Hostiam,
et cam cum illis ac indice et
polUce sinistrae manus tenuit,
&c. — panem in sanctas ac ve-
nerabiles manus suas. Elevat
occulos ad coelum et statim

* Here we have a proof of the abstractions and alterations which the
Canon has suffered in later times. The author of " The Book of Sacra
ments," which goes under the name of St. Ambrose, and is published
among his works, but is posterior to his days, thus cites this prayer as it
stood in his days : Accipe quse sunt verba ; dicit sacerdos. Fac nobis
hanc oblationem ascriptam rationalitem acceptabilemque, quod est figura
corporis et sanguinis Domini nostri Jesu Christi, qui pridie quam pateretur
in Sanctis manibus suis accepit panem respexit ad coelum, ad te, Sancte
Pater omnipotens a?teme Deus, gratias agens benedixit, fregit, c&c. That
is, hear what the words are ; the priest says : " Make this oblation," &c.
where the words, the " figure of the body and blood of our Lord Jesus
Christ" have disappeared, and in their stead are brought in the words,
Ut nobis corpus et sanguis fiat delectissimi, &c. — (Ambrose de Sacra
ment, u. 5.)

174

ROMISH RITES.

— He raises his eyes to hea
ven, and instantly lets thera
fall — and, with bis eyes lifted
towards thee. Almighty God
his Father, giring — Bowing
his head a little — thanks to
thee, he blessed it, — He
crosses with the right hand on
the host, held between the
forefinger and thumb of the
left, — brake it, and gave it
to his disciples, saying. Take
and eat ye all of this.

diraittit, — et elevatis occulis
in coelum ad te Deum Patrem
suura omnipotentem tibi gra
tias — caput aliquantulum in
clinat — agens bene-f dixit—
Signat super Hostiam inter
poUicera, &c. fregit deditque
discipulis suis dicens, Accipite
et manducate ex hoc omnes.

Then holding the host in
both hands between the fore
fingers and thumbs, his head
bowed, and his elbows resting
on the altar, he utters the
words of consecration secretly,
distinctly, and attentively .

Tenens ambabus manibus
Hostiam inter indices et po
lices, capite inclinato, cubitis
super altare positis, profert
verba consecrationis secrete,
distincte, et attente.

For this is my Body.
The words of consecration
being uttered, holding the host,
between his aforesaid thumbs,
and forefingers, over the altar,
the other fingers of both hands
being joined together, and
stretched out, he kneels and
adores the host. Then rising,
he elevates it as high as he
conveniently can; and with his
eyes fixed upon it, a thing
which he also does in the ele
vation of the chalice, he wor-
shipfuUy displays it to the
people to be adored by them.
— Anon, he replaces it on the
corporal, with the right hand
only, &c. ; again he adores it,

Hoc est enim Corpus meum.
Prolatis verbis consecratio
nis, tenens Hostiam inter pol-
lices et indices praedictos super
altare, reliquis manuum digitis
extensis et simul junctis, genu-
flexus earn adorat. Tunc se
erigens, quantum commode
potest elevat in altum Hostiam,
et in tentis in cam occulis, (quod
in elevatione calicis facit quo
que), populo reverenter osten-
ditadorandam. Moxsolamanu
dextra reponit super corporale,
&c. iterum adorat, et deinde
non disjungit poUices et indi
ces, nisi quando Host'a conse
crata tractandas est, usque ad
ablutionem digitorum post

the ROMAN MISSAL. 175
and after that, he does not dis- communionem.
join his thumbs and forefingers
until the ablution of his fingers
after the communion, unless
when he has to handle the
consecrated host
This done, he uncovers the chalice, and says:
In like manner after supper Siraih modo postquam coe-
taking — He takes the chalice natum est, accipiens et hunc
with both hands, elevating it praeclarura calicem in sanctas
a httle, aud immediately lower- etvenerabiles manus suas, item
ing it — also this excellent tibi gratias agen.?, bene -f dixit
chalice into his holy and deditque discipulis suis, dicens,
venerable hands, giving thee Accipite et bibite ex eo omues.
also thanks — He bows his Hic est enim calix sanguinis
head, &c., and then retaining mei, nori et aeterni testamenti :
in his left hand the chalice mysterium fidei : qui pro vobis
under the knob, he crosses it et pro multis effendetur in
vrith the right, adding —he remissionera peccatorum.
bl-f ssed it and gave it to his
disciples, saying. Take ye and
drink ye all of this :
For — He pronounces as before, secretly, attentively, &c.,
his bead down, and his elbows resting on the altar — this
IS the CHALICE OF MY BLOOD OP THE NBW AND ETERNAL
Testament, the mystery of faith, tihich shall be
SHED FOR you AND FOR MANY, FOE THE REMISSION
OF SINS.
Which being uttered, he lays down the chalice on the
corporal, saying, secretly :
As often as ye shall do Haec quotescunque feceri-
these things, ye shall do them tis, in mei memoriam facietis.
in remembrance of me.
He kneels and reverently adores the blood. Then rising and
elevating with both hands the uncovered chalice [^as he did
before the host, &c.] he displays it reverently to the people to
be adored. At both this elevation, and the preceding one, a
minister holds up with his left hand the lower border of tbe

176

ROMISH KITES.

celebrant's exterior robe, and with his right, rings a beU thrice,
or to the end of each elevation.*
The chalice being laid down and adored again, next dis
joining and extending his hands before his breast, he says
secretly :

Whence both we thy
servants, O Lord, as also thy
holy people, keeping in mind
as well the blessed passion of
the same Christ thy Son, our
Lord, as also his resurrection
from the dead, and glorious
ascension too, into heaven,
offer unto thy excellent maj es ty,
from thy gifts and bestow-
ments — He joins his hands
before his breast — a pure -f
host, — Here his left hand
being laid upon the altar
within the corporal, he crosses
thrice vrith the right upon the
host and chalice — a holy-f
host, an immaculate -f host,
the holy-f bread — He crosses
ouce only on the host — of
eternal life, and the chalice -f
— And once only on the chalice
— of everlasting salvation.—
Then standing as before, his
hands stretched out, he con
tinues : — Upon which vouch
safe to look down with a
propitious and serene counte
nance, and to regard vrith
acceptance, as thou didst
vouchsafe to accept the
offerings of thy righteous
servant Abel, and the sacrifice
of our Patriarch Abraham,
* Not so much to give the people notice, as to scare away unclean
spirits, devils, and sprites. The bells are conjured, hallowed, and conse
crated, for this purpose. See the article on this head, p. 140.

Unde et memores, Domine,
nos serri tui, sed et plebs tua
sancta, ejusdem Christi Fihi
tui Domini nostri tam beatae
passionis, necnon et ab inferis
resurrectionis, sed et in ccelos
gloriosae ascensionis, offerimus
praeclarae Majestati tuae de
tuis donis ac datis, Hostiam
sanctam, Hostiam immacu
latam, Panem Sanctum vitae
aeternae, et calicem salutis
perpetuae. Supra quae pro-
pitio ac sereno vultu respicere
digneris, et accepta habere,
sicuti accepta habere dignatus
es munera pueri tui justi
Abel,et sacrificium Patriarchse
nostri Abrahae ; et quod tihi
obtulit summus sacerdos tuus
Melchisedech, sanctum sacri
ficium, immaculatam Hostiam.

THE RO:V[AN MISSAL.

Supplices te rogamus, om
nipotens Deus, jube haec per-
ferri per manus, sancti angeli
tui in sublime altare tuum, in
conspectu divinae Majestatis
tuae ; ut quotquot ex hac
altaris participatione sacro-
sanctum Filii tui corpus et
sanguinem sumpserimus, omni
benedictione ccelesti et gratiae
repleamur. Per eundem
Christum Dominum nostrum.
Amen.

and that which thy high
Priest Melchizedec offered
thee, a holy sacrifice, an im
maculate victim.
We most hurably beseech
thee, — With his head bowed
down most lowly, and his
joined hands laid on the
altar — 0 almighty God : com-
mandthese things to be carried
by the hand of thy holy
angel, to the altar above, in
tbe presence of thy dirine
Majesty ; that as many of us —
He kisses the altar, his hands
disjoined, and laid upon either
side upon the corporal — as
shall partake of the most
holy — He joins hands, and
crosses once over the host,
and once over the chalice
— bo -f dy and most holy
-f blood of thy Son from
this altar, may be fiUed with
aU — He crosses himself from
forehead to breast with his
right hand, the left held under
his breast — heavenly benedic
tion and grace. Through the
same Christ — He joins his
hands — our Lord. Araen.
With his hands joined, and extended and elevated as high
as his face, and with eyes fixed intently on the sacrament, he
commemorates whomsoever he vrishes of the faithful departed,
saying :

Commemoration of the
Dead.
Remember, 0 Lord, thy
servants, male and female, N.
and N., who have gone before
us vrith the sign of faith, and
sleep in the sleep of peace. —
VOL. VII.

Commemoratio pro
Defunctis.
Memento etiam, Domine,
famulomra famularumque tua
rum N. et N. qui nos prae-
cesserunt cura signo Fidei,
et dormiunt in somno pacis.
N

178 ROMISH RITES.
Here he prays some time Ipsis, Domine, et omnibus in
secretly for those he intends Christo quiescentibus, locum
to pray for, his hands joined, refrigerii, lucis et pacis, nt
Then stretching them out, he indulgeas, deprecamur ; per
proceeds — To these, O Lord, eundem Christum Dominum
and to all sleeping in Christ, nostrum. Amen.
grant, we beseech the, a place
of refreshment, light, and
peace ; through the same —
He joins his hands and bows
his head — Christ our Lord.
Amen. To us also — He strikes his Nobis quoque peccatoribus
breast with the right hand, famuhs tuis, de multitudine
the left laid upon the cor- miserationum tuarum speran-
poral, and continues secre^Zy* tibus, partem aliquam etsode-
* On this word secretly we may note that the whole of the canon must
be muttered, with the exception of a word or two, or so, here and there,
which are to be said aloud ; as. Nobis quoque peccatoribus, these three
words only (solum haec tria verba) ; the words. Per omnia ssecula saecu
lorum, where they occur; the two words. Pax Domini; the two words,
Agnus Dei ; the four words, Domine non sum dignus (hafc quatuor
verba tantum) ; Ite missa est ; the Communion and Post-communion
Collects ; and one or two other little phrases. AU the rest are to be mut
tered (alia omnia dicuntur secreto.) The Rubric adds. Quae secrete
dicenda sunt, ita pronunciet, ut et ipsemet se audiat et a circumstanti
bus non audiatur. ' ' The parts that are to be said secretly, he (the
priest) shall so pronounce that he may hear himself, but not be heard by
those that stand around him." — (Rubricae Generales Missalis xri.) And
yet the common Romish phrase is, " Hearing Mass." Many notable
mysterious reasons are assigned for this mumbling ; of which the following
fi-om Innocent III. (and Durand, and others, from him), wUl serve as a
specimen : — Canon secreta voce celebratur, ne sacrosancta verba vilescant :
fertur enim quod cum antiquitus publice et alta voce canon diceretnr,
omnes pene per usum iUum sciebant, et in plateis et in vicis decantebant,
&c. The canon is celebrated in a secret voice, lest the holy words (i. e.
of the civil lawyer, as Dupin renders Gregory's word scholasticus), should
become common ; for it is reported, that when of old the canon used to he
recited publicly, and in a loud voice, almost all came to know it by means
of that usage, and used to chant it in the public places and streets ;
whence, when certain shepherds were once reciting it in the field, and had
placed their loaf upon a stone, the bread, at the utterance of the words, was
turned into flesh, and they themselves, by a divine judgment, were struck
with fire from heaven : Propter quod sancti Patres statuerunt verba ilia
sUentio dici ; inhibentes sub anathemate ne proferantur nisi a sacerdotibus
super altare, et in missa, et cum vestibus sacris — ' ' On which account the
holy Fathers decreed that those words should be uttered in silence ; for
bidding, under anathema, that they should be uttered by any but priests
over the altar, and in the mass, and in their sacred vestments." So Pope

THE ROMAN MISSAL. 179
— sinners, thy servants, hop- tatem donare digneris, cum
ing in the multitude of thy tuis Sanctis apostolis et mar-
mercies, vouchsafe to grant tyribus; cumIoanne,Stephano,
some part and fellowship with Matthia, Barnaba, Ignatio,
thyholyApostlesandMartvrs; Alexandre, Marcellino, Petro,
with John, Stephen, Matthias, Felicitate, Perpetua, Agatha,
Barnabas, Ignatius, Alexan- Lucia, Agnete, Caecilia, Anas-
der, MarcUline, Peter, Felicity, tasia, et omnibus Sanctis tuis :
Perpetua, Agatha, Lucy, intra quorum nos consortium,
Agnes, CicUy, Anastasia, and non aestimator meriti, sed
all thy saints ; into whose veniae, quaesumus, largitor
allotment admit us, we beseech admitte. Per Christum Domi-
thee, not as the weigher of num nostrum.
our merit, but as the bestower
of pardon. Through — He
joins his hands and bows his
head — Christ our Lord.
By whom, O Lord, thou dost always create all these good
things — He joins his hands beforehis breast. Then goes on,cross-
ing thrice over the host and chalice in common — dost sancti -ffy,
rivi-ffy, hal-flow, and bestow them upon us. — Here he un
covers the chalice and, kneeling, adores the sacrament. Having
arisen, he reverently takes the host between the forefinger and
thumb* of his right hand, and with it (the host) he crosses
thrice from brim to brira over the chalice, which he holds in the
left hand at the upper knob, saying : Through -f Him, and
with -f Him, is to thee^He crosses with the host tvrice between
his breast, and the chahce, beginning at the edge of the latter —
0 Fa-f ther almighty ; in the unity of the Holy-f Ghost, — With
his right hand he holds tbe host over the chalice, and with
the left the chalice, and both somewhat elevated — all honour
and glory— He lays down the host, covers the chalice, and
adores the sacrament : he rises aud joining his hands, he says : —
through all ages of ages. R. Amen.f
He wipes his fingers on the corporal, and joins his forefingers
and thumbs as before.
Innocent. An infallible Pope's word ought to be a sufiBcient testimony
that the muttering of the mass was not the usage from the beginning.
As to " the turning of the sheplierds' bread into flesh," it will be remem
bered, that Pope Innocent was the inventor of the word transubstantiation,
if I mistake not.
* He had to keep them closed all along till now — anon he closes them
again. t See Appendix A for the Latin of this form.
N 2

180

ROMISH RITES.

The Lord's Prayer,
Then joining his hands, and bovring to the sacrament, he says:
Let us pray.
Admonished by thy saring precepts, and formed by thy
divine training, we presume to say : — he extends his hands and
fixes his eyes intently on the sacrament — Our Father, which art
in heaven, &c. to the words. Into temptation, inclusive ; to
which the minister responds. But deliver us from eril. The
celebrant answers secretly. Amen.
And then taking the paten between the fore and middle
fingers of his right-hand, not disjoining the forefingers and
thumb, and having wiped it in the purificatory, he holds it
upright over the altar ; and his left hand laid on the corporal,
he says, secretly :

Deliver us, we beseech thee,
O Lord, from all evUs past,
present, and to come ; and by
the intercession of the blessed
and ever glorious Virgin Mary,
Mother of God, and of thy
holy Apostles Peter and Paul,
and Andrew, and all the saints,
mercjfuUy — Lifting the paten
from the altar, he crosses
himself with the same from
forehead to breast — grant
peace in our days — He kisses
the paten : — that through the
assistance of thy mercy, — He
puts the paten under the host,
uncovers the chalice, and
adores the sacrament, saying :
— we may be always both
free from sin, and secure from
all disturbance. — Here he rises
from his knees ; he takes the

Libera nos, quaesumus, Do
mine, ab omnibus mahs prse-
teritis, presentibus et futuris;
et intercedente beata et glorioso
semper Virgine Dei Genetrice
Maria, cum beatis Apostolis
tuis Petro et Paulo, atque
Andera, et omnibus Sanctis, da
propitius pacem in diebus
nostris: ut ope misericordiae
tuae adjuti, et a peccato simus
semper liberi, et ab omni per-
turbatione securi. Per eun
dem Dominum nostrum Jesum
Christum FUium tuum, qui
tecum ririt et regnat in unitate
Spiritus Sancti, Deus. P. Per
omnia saecula saeculorum. R.
Araen. P. Pax Domini sit
semper vobiscum. B, Et cum
spiritu tuo.

host between the forefinger
and thumb of the right hand ;
and holding it both with them and vrith the forefinger and
thumb of the left, he reverently breaks it through the
raiddle, while he says — Through the same our Lord Jesus
Christ, thy Son : — The half-host in the right hand, he puts

THE ROMAN MISSAL. 181
on the paten; from the half in the left he breaks off a par
ticle with the forefinger and thumb of his right hand, while
saying, — who liveth and reigneth with thee, — and while he adds
— in the unity of the Holy Ghost, God, — retaining the particle
between the left-hand thumb and forefinger, he lays with
his right hand, the larger portion along with the half-host
on the paten. Then, holding the particle over the chalice,
which he takes by the upper knob in his left hand, he says,
audibly — Through all ages of ages. R. Amen.
Then making with the particle the sign of the cross over
the chalice from brim to brim thrice, he says : — The -f peace
of the Lord be -f always with -f you. R. And with thy
spirit. — Then he puts the retained particle into the chalice,
saying secretly .
Be this commixture and con- Haec commixtio et conse-
secrationofthe body and blood cratio Corporus et Sanguinis
of our Lord Jesus Christ, to Domini nostri Jesu Christi fiat
us that receive it, unto (or for) recipientibus nobis in ritam
eternal hfe. Amen. aeternam. Araen.
Then he wipes over the chalice, his fore-fingers and thumbs,
and joins them. He covers the chalice, and kneeling,
adores the sacrament. He rises, and with his hands joined,
and head bowed to the sacrament, he says aloud,* striking his
breast thrice, thus :
Lamb of God, who takest Agnus Dei qui tollis peccata
away the sins of the world, mundi miserere nobis.
have mercy — Striking — on us.
Lamb of God, &c. have mercy — Striking again — on us.
Lamb, &c. . . . Grant us — striking the third time — thy
peace. In masses for the dead, the Miserere nobis is not said, but
instead thereof, he says twice^ — Da iis requiem (give them rest)
— and the third time — Da iis requiem sempiternam (everlasting
rest). Then, his joined hands being laid upon the altar, his eyes
intently fixed on the sacrament, and his head bowed, he says,
secretly :
Lord Jesus Christ, who Domine Jesu Christe, qui
* Aloud ; i. e. only the two words, Agnus Dei : the rest he says se
cretly. (See note, p. 178.)

182

ROMISH RITES.

saidst to thy Apostles, Peace
I leave unto you, my peace
I give unto you, regard not
my sins, but the faith of thy
Church ; and vouchsafe to
grant her peace and unity,
according to thy will ; who
livest and reignest through all
ages of ages. Amen.*

dixisti apostolis tuis, pacem
relinquo vobis, pacem meam
do vobis, ne respicias peccata
mea, sed fidem Ecclesiae tuae ;
eamque secundura voluntatem
tuum pacificare et coadunare
digneris : qui rivis et regnas
Deus, per omnia saecula saecu
lorum. Amen.

Then he adds, having kissed the altar, and given peace (said,
Pax tecum), the following prayers :

Lord Jesus Christ, Son of
the living God, who, accord
ing to the wUl of tbe Father,
through the co-operation of
the Holy Gho-t, hast by thy
death given life to the world ;
deliver me by this thy most
sacred body and blood from
all my iniquities, and from all
evils ; and make me always to
cling to thy commandments,
and never suffer me to be se
parated from thee ; who, with
the same God the Father, and
the Holy Ghost, livest and
reignest God, for ever and
ever. Amen.
Let not the receiving of thy
body, O Lord Jesus Christ,
which I unworthy pre
sume to partake, turn to ray
judgment and condemnation ;
but through thy mercy avail
for thy safeguard and remedy
of my mind and body : who
livest and reignest with God
the Father, in the unitv of

Domine Jesu Christe, FiH
Dei vivi, qui ex voluntate
Patris, co-operante Spiritu
Sancto, per mortem tuam
mundum vivificasti; libera me
per hoc sacrosanctum corpus
et sanguinem tuum, ab omni
bus iniquitatibus raeis, et uni-
versis mails : et fac me tuis
semper inhaerere mandatis, et
a te nunquam separari per-
mittas ; qui cum eodem Deo
Patre et Spirito Sancto riris
et regnas Deus in saecula
saeculorum. Amen.

Perceptio corporis tui, Do
mine Jesu Christe, quod ego
indignus sumere praesumo, non
mihi proveniat in judicium et
condemnatione ; sed pro tua
pietate prosit mihi ad tuta
mentum mentis et corporis, et
ad medelera percipiendam :
qui viris et regnas cum Deo
Patre, in unitate Spiritus

• In masses for the dead this Collect is omitted, and the priest does not
strike his breast at the Agnus Dei, nor say Pax tecum.

THE ROMAN JIISSAL. 183
the Holy Ghost, God, for ever Sancti, Deus, per omnia saecula
and ever. Amen.* saeculorum. Amen.
Kneeling, he adores the sacrament ; he rises, and says,
secretly .
I will take the bread of Panem coelestem accipiam,
heaven, and call upon the et nomen Domini, invocabo.
name of the Lord.
This said, he takes from the paten the two portions of the
host, between the forefinger and thumb of the left hand, and
the paten between the same fore-finger and the middle-
finger ; and striking his breast with the right hand, he says
thrice, elevating his voice higher and higher each time :
Lord, I am not worthy — Domine, non sum dignus,
("This much only he says an- ut intres sub tectura raeum ;
dibly)— proceeding secretly — sed tantum die verbo, et sana-
that thou shouldst enter un- bitur anima mea.
der my roof; but say thou the
word only, and my soul shall
be healed.
Lord, I am not, &c. . . . Lord, I am not, &c.
This said, he transfers the two portions of the host from the
left to between the right hand thumb and forefinger, and
crosses himself with the host and paten together, yet so as
that the host may not overpass the edge of the paten, saying :
The body of our Lord Je- Corpus Domini nostri Jesu
sus Christ preserve my soul Christi custodiat animararaeara
unto life everlasting. Amen. in vitam aeternam. Amen.
Then bowing his head, his elbows resting on the altar, he
receives (eats) the two portions ; which being done, he puts
down the paten on the coporal, and raising himself, his
thumbs and forefingers joined, he joins both hands before
his face for a whUe. Then letting down his hands, he says,
secretly :
What return shall I make Quid retribuam Domino
unto the Lord for all the be- pro oranibus quae retribuit
nefits that he hath done unto mihi ? Calicem salutaris ac-
* The reader vrill observe that all these prayers, &c. are addressed
directly to the consecrated elements on the altar !

184 ROMISH RITES.
me ? I wUl receive the chalice cipiam, et nomen Domini in-
of salvation, and call upon the vocabo. Laudans invocabo
name of the Lord. Praising, Dominum, et ab inimicis meis
I wUl caU upon the Lord, and salvus ero.
I shall be safe from my ene
mies. While so saying, he uncovers the cup, kneels, rises, takes
the paten, inspects the corporal, collects from the same
with the paten the fragments, if any, carefully wipes the
paten into the chahce vrith the right thumb and fore-finger,
and also his fingers themselves. Then crossing himself with
the chahce, he says :
The blood of our Lord Je- Sanguis Domini nostri Jesu
sus Christ preserve my soul Christicustodiatanimammeam
unto everlasting life. Amen. in ritam aeternam. Amen.
And holding with his left hand, the paten under the chalice;
standing, he reverently drinks of all the blood with the parti
cle therein. After which he says, secretly:
What we have taken with Quod ore sumpsimus, Do-
our mouth, may we receive, O mine, pura mente, capiamus;
Lord, with a pure mind; and et de munere temporah, flat
of A TEMPORAL GIFT,* may it nobis remediura sempiternum.
be unto us an eternal remedy.

The Purification or first Ablution.f
WhUe he says : What we have taken, &c. he reaches the
chalice over the altar to the minister at the Epistle-comer,
who pours wine into the same; with which the celebrant jrari-
fies himself [i. e. drinks it down, washes his throat therewith,
• Temporal gift. These words are specially worthy the reader's atten
tion. They are utterly incompatible with the present Romish. doctrine,
and of themselves a suificient proof that neither he who composed the
canon, nor the Church which adopted it, had yet any notion of transub
stantiation and the sacrifice of Christ's body, soul, and divinity, in the
mass. We shall notice this again anon.
•f- If there is a communion (that is, if there are any communicants
beside the celebrant ; which is but very seldom the case, for the mass pro
perly speaking is a communion without communion), it takes place here
just before the purification. See Appendix B.

THE ROMAN MISSAL. IS.*)
haring first tvrirled it round the chalice inside, so as to rinse
the same ]
After the Purification, he says :
Thy body, O Lord, which I Corpus tuum, Domine, quod
have received, and tby blood sumpsi, et sanguis quem po-
which I have drunk, cleave to tavi, adhaereat viseeribus meis ;
my bowels ; and grant that no et praesta, ut in me non rema-
stain of sin remain in me, who neat scelerum macula, quem
havebeen fedwiththypure and pura et sancta refecerunt sa-
holy sacraraents. Who hvest craraenta. Qui vivis et reg-
and reignest for ever and ever, nas in saecula saeculorura.
Amen. Amen.
Second Ablution, or. The Ablution.
WhUe so saying, he washes his forefingers and thumbs with
wine and water, poured upon them over the chalice, and
wipes them in the purificatory, and then drinks off the ablu
tion, and wipes his mouth and the chahce with the purifica
tory ; and then baring covered the chahce ["with all things as
it was before the mass], he replaces it on the altar.
["" Then follows abundance of other little special rites or
ceremonies, as the remoring of the Missal to the other side of
the altar ; kissings of the altar ; wheels and counter-wheels,
&c. ; among which is the Antiphon, called The Communion ;
and next tbe prayer or prayers called the Post-Communion ;
both which vary with the day, the mass, &c. After all which
ceremonies] : the celebrant, turning round to the people, and
joining his hands before his breast, says, if it is to be said, Ite
missa* est, (i. e. Go, you are dismissed) ; but if it is not to be
* Ite, missa est. Go ye, the assembly (ecclesia) is dismissed ; or Missa
(for niissio) est, it is the dismissal. Hence the origin of the word Mass,
to signify the communion-service, because, says Cassander, the ancient
costom was that none could be present at this part of the service but such
as communicated, (like as is now the usage in the Church of England.)
Accordingly, when they came to this part of the Church-oflice, it was
announced (Missa seu missio denunciabatur) to the catechumens and non-
communicants that they should not be present at the celebration, the
deacon crying out, with a loud voice ; Siquis non comraunicet exeat, si quis
non communicet det locum — " If any one communicate not, let him
depart, let him go out ;" so that in time the word Missa came to be used
for the service itself. St. Ambrose is the earliest author iu whom it is

186 ROMISH RITES.
said, turning to the altar, he says, Benedieamus Domino,
Let us bless the Lord. But in masses for the dead, he says,
Requiescant in pace. May they rest in peace.
After which, the Priest standing before tbe middle of the
altar, his bands joined upon it, aud his head bowed, says,
secretly :
Let the performance of my homage be pleasing to thee, 0
Holy Trinity; and grant, that the sacrifice which I have pre
sented before the eyes of thy Majesty, be acceptable to thee ;
and a propitiation, through thy mercy, to me, and to all of
those for whom I have offered it Through Christ our Lord,
Amen. This being said, he stretches out and lays both hands upon
the altar, on either side, and kisses the altar : then holding
himself erect, and still facing the altar, lifting his eyes to
heaven, stretching out his hands, elevating and joining them,
he says, in an audible voice, bowing his head to the cross :
Almighty God : the Father, Benedicat vos omnipotens
and the Son, -f and the Holy Deus, Pater,etFilius:et-|-Spi-
Ghost, bless you. R. Amen, ritus Sanctus. R. Amen.
At the word " God" here, he lets his eyes fall to the ground,
and turning from left to right, towards the people, his right
hand stretched out, and his left placed under his breast, he
blesses the people once, {benedicit, i. e. makes the sign of the
cross over them), between the words, the Son -f , and the
found in this sense. Afterwards it was used for other Church serrices, a
Missa vigiliae, the Vigil-service, Post Missam nocturnam after Noc-
tum is ended, Missa Catechumenorum, that part of the serrice at which
non-communicants might be present ; Missa fidelium, that of those who
were to communicate. Now, however, all are allowed to be present at
the Mass ; and there is no end of the mysteries said to be contained in the
word Missa, aud every letter of the word ; of which the following is an
instance from Pope Innocent III. Expounding the words, Ite, missa est,
he says : Sacrificium vocatur missa, quasi hostia transmissa a nobis Patri,
ut intercedat pro nobis ad ipsum. Haec enim sola sufficiens et idonea
missio seu legatio est, ad solvendum inter Dominum et homines inimici-
tias et offensas. That is, "Hence the sacrifice is called Missa, which is
as much as to say, the host transmitted by us to the Father, that it [the
wafer] may intercede for us to him. For this alone is of itself a suffi
cient and adequate mission or embassage for putting an end to all enmi
ties and offences between God and man." — (Innocent. III. De sacro
altaris mysterio, 1. 6. u. 12.) See note, p. 18.

THE ROMAN iriSSAL. 187
Holy Ghost. Then completing the circle (circulum perficiens),
he goes to the Gospel side of the altar ; where having said,
Dominus vobiscum, &c. he makes with his right thumb, the
sign of the cross, first, on the altar, or ou the book, at the
place where the Gospel begins, then on his forehead, mouth,
breast, and he says :
The beginning of the Gospel according to John, or the
Sequence* of the holy Gospel. R. Glory be to thee, 0 Lord.
Then joining his hands, he reads the Gospel. In the beginning
was the word, &c., to the end of verse 14. At the words
" And the word was made flesh," the celebrant kneels ; and at
the close, the minister responds. Thanks be to God.
All which being accomplished, the candles are extinguished,
the priest takes the chalice covered in his left hand, placing his
right atop of it, lest anything should fall, descends before the
lowest step of the altar, and there turning round towards the
same, bows bis head, or if the tabernacle of the most holy
sacrament be on it, kneels. Haring made his reverence, he
receives his virate from the minister, covers his head, and
returns to tbe sacristy, preceded by the minister, in the same
manner as he came therefrom, saying, the while, the Antiphon
Of the Three Children, and the Canticle, Benedicite. -f Or if
he disrobes at the altar, he says the Antiphon and Canticle
there. [The reader may now glance back at the preceding prayers, and ask him
self whether it is possible to believe that the writer of the Canon of the
Mass, (who lived somewhere in the sixth century), or the Church which
adopted the same, could have any notion of transubstantiation, or the
present Roman Mass. Thus, immediately after consecration we have •
" Wherefore we offer to thy majesty a pure host out of thy own gifts and
bestowments," &c. This language is intelligible and suitable enough, on
the' supposition that the elements are understood by the speaker to be still
bread and wine ; but on the supposition that the elements are utterly de
stroyed, and that instead thereof, it is Christ himself that is literally pre-
* This Gospel (John i. 1 — 15) is never omitted in the mass, unless on
a feast-day falling on a Sunday, or other day having a proper Gospel ; with
some other exceptions. — General Rubric. When the Gospel for the day
is different from this, the phrase before it is. The sequence (sequel) of the
Gospel according, &c.
t The Antiphon is, Trium puerorum cantemus hymnum : quem can-
tabaut sancti in camino ignis, benedicentes Dominum — " Let us sing the
song of the Three ChQdren, which (those) saints sung in the furnace of
fire, blessing the Lord."

188 ROMISH RITES.
sent there, body, soul, and divinity, — the language is not merely absurd,
but disrespectful, profane. So again, " Upon which (that is, upon which
gifts, supra quse, in the neuter plural), vouchsafe to look down," &c., with
all that follows. This, too, is becoming enough in a sacrifice of bread
and wine ; but on the other supposition, utterly unbecoming. Does Christ
need our commendation to the Father ? Is the sacrifice of Christ to be
put in the same category with that of Abel ? Is it to be put on a level
with that of Melchizedec ? How profane ! Again, ' ' Command these
(gifts) to be carried," &c. Can the literal Christ be carried to heaven ;
whicli he has never left since his ascension ? Again, " By whom {i. e.
Christ) thou dost create aU these good things (i. e. gifts)," &c. Does
God create Christ, aud that too, by Christ ? Is Christ a creature, and
that too, created every day, sanctified, vivified, hallowed, &c. ? And
again, "From a temporal gift be made unto us an eternal remedy."
Does not this put the matter beyond all doubt .' Surely no man in his
senses would call Christ a temporal gift, as contradistinguished from an
eternal remedy ! We need not proceed further ; all is plain and intelli
gible, when the language is understood as applying to the oblata, to the
creatures of bread and wine, offered on the altar, to God's natural, tern-
poral gifts, bestowments, &c. ; but all is irreconcileable to the other sup
position. So again, all else that is said in these prayers, as e.g. '"lie
cup of salvation," " An eternal remedy," " The partaking of Christ's body
and blood," and the like, — this, too, is suitable and intelligible enough,
when understood, as it was at the time the canon was composed, of the
effects of a worthy communion, of the blessing of which the Lord's
supper is the ordained medium, and the channel to those that partake
thereof in faith. So that it is plain, that transubstantiation, and the
literal sacrificing of Christ in the mass, were not yet dreamt of, when
those prayers were composed and the Church adopted them. — See further
on this point in Gibson, vol. ix. pp. 267 — 274. As to the muUifarioua
rubrics of the mass, the reader will mark our next article ; which is ;]

Of Defects occurring in the celebration of the Mass* — De
Defectibus in celebratione Missarum occurrentibus.
The priest about to cele- Sacerdos celebraturus, om-
brate mass, must take the ut- nem adhibeat dihgentiam, ne
most care, that there be no desit aliquid ex requisitis ad
defect in any of the things sacramentum Eucharistiee con-
that are requisite for the ficiendum. Potest autem de-
making the sacrament of the fectus contingere ex parte ma-
Eucharist Now a defect may teriae consecrandae, et ex parte
occur on the part of the matter formae adhibendae, et ex parte
to be consecrated; on that of ministri conficientis. Quid-
* It wiU be seen from this article, that on the ground of these defects
alone, a Romanist can never know whether the sacrament is ever conse
crated, or the so-called sacrifice ever offered.

THE ROMAN MISSAL.

189

the form to be applied; and on
that of the minister celebrating.
If there is a defect in any of
these : namely, the due matter,
the form with intention, and the
sacerdotal order of the cele
brant, it nulhfies the sacra
ment. II.
Of Defects in the matter.
There is defect in the mat
ter, if any of those things be
wanting, which are requisite
to the same. For it is re
quisite that the bread be
wheaten, and the wine, of the
pure grape : and that this
matter be, in order to be con
secrated, before the priest (i.e.
in his eye) in the act of conse
crating.* III.
Of Defects in the bread.
If the bread be not wheaten ;
or if wheaten, yet if it be
mixed with any other sort of
grain in such quantity, that it
no longer remains wheaten
bread ; or if it be in any other
respectcorrupted, — there is no
sacrament. 2. If it be made with rose
water, or any other distiUed
water, it is doubtful whether
there is a sacrament.
3. If it (the bread) has
begun to corrupt, but is not
corrupt; also if it be not
unleavened, according to the

quid enim horum deficit,
scilicet materia debita, forraa
cum intentione et ordo sacer
dotahs in conficiente, non con
ficitur sacramentum.

II.
De Defectibus materice.
Defectus ex parte materiae
possunt contingere, si aliquid
desit ex iis, quae ad ipsam re
quiruntur. Requiritur enim
ut sit panis triticens, et rinum
de vite : et ut hujusmodi
materia consecranda, in actu
consecrationis sit coram sa
cerdote.

III.
De Defectu panis.
Si panis non sit triticens,
vel, si triticens, admixtus sit
granis alterius generis in tanta
quantitate, ut non maneat panis
triticens, vel sit alioqui cor-
ruptus, non conficitur sacra
mentum. 2. Si sit confectus de aqua
rosacea, vel alterius distilla-
tionis, dubium est an confi-
ciatur. 3. Si cceperit corrumpi, sed
non sit eorruptus : similiter
si non sit azymus, secundum
morem Ecclesiae Latinae, con-

• So that if the priest is looking at any thing else, or thinking of any
thing else, &c. &c., there is no sacrament, nor sacrifice.

190

ROMISH RITES.

custom of the Latin Church, ficitur, sed conficiens grariter
the sacrament is made, but the peccat.
celebrant sins grievously.
F" 4, 5, 6, direct the Priest as to what he is to do if after
he "has begun mass, he discovers that there are any of these
defects : he shaU procure another host, pure and sound, and
begin afresh,— even though the discovery raay not be made
till after the receiving of the host, &c.]

7. Si Hostia consecrata dis-
pareat, vel casu aliquo, ut
vento, aut miraculo, vel ab ali
quo animali accepta, et nequeat
reperiri ; tunc altera consecre
tur, ab eo loco incipiendo,
Qui pridie quam pateretur,
facta ejus priiis oblatione.

7. If the host after con
secration disappear, either by
any accident, as by the wind,
or a miracle, or being taken
and carried off by any ani-
raal ; and if it cannot be re
covered ; then he shall con
secrate another, beginning at
the words. Who the day be
fore he suffered — having first
made the oblation of it.
IV.
Of Defect in the wine.
1. If the wine has become
quite sour, or quite putrid, or
has been pressed from sour or
unripe grapes, or have so much
water raixed with it, that the
wine is corrupted ; the sacra
ment is null.
2. If the wine has begun to
sour or to decay, or has become
somewhat sharp, or is fresh
from new grapes, or is not
mixed with water, or mixed
vrith rose water, or other dis
tilled water ; the sacrament is
made, but the maker sins
grievously. [^ 3, 4, 5, 6, direct, as before, what is to be done on the dis
covery of any of the said defects, before or after consecration,
and after the sumption, &c.]

IV.
De Defectu vini.
1 . Si vinum sit factum pe
nitiis acetum, vel penitus pu
tridum, vel de uvis acerbis,
seu non maturis expressum,
vel ei admixtum tantum aquae,
ut vinum sit corruptum, non
conficitur sacramentum
2. Si vinura cceperit acescre,
vel corrumpi, vel fuerit ali-
quantiim acre, vel mustum de
uris tunc expressum, vel non
fuerit admixta aqua, vel fuerit
adraixta aqua rosacea, seu alter
ius distillationis, conficitur sa
cramentum, sed conficiens gra
viter peccat.

THE ROMAN MISSAL.

191

7. But if the celebrant, be
fore the consecration of the
chalice, notice that there was
no water put to the wine ; he
shall put it in immediately,
and utter the words of con
secration. But if he discover
this after the consecration of
the chalice ; let him by no
means add the water, because
it is not essential to the sa
crament.* 8. If the matter that was
to be set on (the altar) was
not at aU able to be had, by
reason of the defect of the
bread, or the wine,— if this
occurs after the consecration of
the body, the mass must not
be further proceeded vrith : if
after the consecration of the
body, or even of the wine, the
defect of the one species be
discovered, the other being
already consecrated; then if
the former cannot be at all
had, he shall proceed, and finish
the mass ; yet so that the words
and signs pertaining to the
deficient species be omitted.
However, if it can be had by
waiting some time, he must
wait; lest the sacrifice remain
imperfect. V.
Of Defects in the form.
1 . Defects may occur in the
form, if any of those things
be wanting, which are required

7. Si autem celebrans ante
consecrationem calicis adver
tat non fuisse appositamaquam,
statim pouat earn, et proferat
verba consecrationis. Si id
advertat post consecrationem
calicis, nuUo modo apponat,
quia non est de necessitate
sacramenti.

8. Si materia, quae esset
apponenda, ratione defectus
vel panis, vel rini, non posset
uUo modo haberi, si id sit
ante consecrationem Corporis,
ulteriiis procedi non debet : si
post consecrationem Corporis,
aut etiam vini, deprehenditur
defectus alterius speciei, altera
jam consecrata, tunc, si nuUo
modo haberi possit, proceden-
dum erit, et missa absolvenda,
ita taraen, ut praetermittantur
verba et signa, quae pertinent
ad speciem deficientem Quod
si expectando aliquamdiu ha
beri possit, expectandum erit,
ne sacrificium remaneat im-
perfectum.

De Defectibus forma.
Defectus ex parte formae
possunt contingere, si aliquid
desit ex iis, quae ad integrita-

* If the water be not essential or necessary to the making of the sacra
ment, let them cease their clamour against the Church of England on this
head.

192

ROMISH RITES.

to the entireness of the words
in the consecration. Now the
words of consecration, which
are the form of this sacrament,
are these : For this is my body;
and. For this is the chalice of
my blood of the new and eter
nal Testament : the mystery
of faith which shall be shed
for you, and for many for the
remission of sins. Now, if any
one should, diminish or change
any thing of the form of con
secration of the body and the
blood, and by such change the
words should not signify the
same thing ; he would not
make the sacrament. But if
he should add any thing which
did not change the signification ;
he would make the sacrament,
it is true ; but he would sin
most grievously.
[a 2. Directs what the celebrant is to do, in case he does
not remember that he has said the words, or doubts that he
has used them, or that he has omitted any of them : he shall
resume the form, and proceed in order.]
VI. VI.

tem verborum in ipsa conse
cratione requiruntur. Verba
autem consecrationis, quse sunt
forma hujus Sacramenti, sunt
haec : Hoc est enim corpus
meum. Et, Hic est enim
Cahx sanguinis mei, nori et
aeterni testamenti : mysterium
fidei, qui pro vobis, et pro
multis effundetur in remissio-
nem peccatorum. Si quis
autem ahquid diminueret, vel
immutaret de forma consecra
tionis Corporis et sanguinis,
et in ipsa verborum immuta-
tione verba idem non signifi-
carent, non conficeret sacra
mentum. Si ver6 aliquid ad-
deret, quod significationem
non mutaret, conficeret qui
dem, sed grarissim6 peccaret.

Of Defects in the Minister.
Defects raay occur on the
part of the minister, in respect
of those things that are re
quired in the same. Now
these are : first of all, inten
tion, and next, disposition of
soul, disposition of body, dis
position of vestments, and dis
position in the ministration
itself, in respect to the things
(i. e. the defects) that can
occur in the same.

De Defectibus Ministri.
Defectus ex parte ministri
possunt contingere quoad ea,
quae in ipso requiruntur. Haec
autem sunt : in primis inten-
tio, deind^ dispositio animae,
dispositio corporahs, dispositio
vestimentorura, dispositio in
ministerio ipso, quoad ea, quse
in ipso possunt occurrere.

THE ROMAN MISSAL.

193

VII.
Of Defect of intention.
1 . If any one does not in
tend to make (the sacrament)
but to do something delu
sively: Item, if any wafers
remain forgotten on the altar,
or any part of the wine, or
any wafer escape his notice,
when he intends to consecrate
only those which he sees :
Item, if one have before him
eleven wafers, and intends to
consecrate only ten, not de
termining what ten he intends ;
in these cases he does not con
secrate, inasmuch as intention
is essential. It is otherwise, if
thinking that there are ten,
but yet he means to consecrate
all that he has before him, for
then all wUl be consecrated ;
and therefore every priest
ought always to have such in
tention, namely, that of con
secrating all that he has placed
before him for consecration.
[^"2, 3. Are directions as to what the priest must do in such
very critical cases as the preceding.]

VII.
De Defectu intentionis.
Si quis non intendit confi-
cere, sed delusorie aliquid
agere : Item si aliquae Hostiae
ex oblirione remaneant in al
tari, vel aliqua pars vini, vel
aliqua Hostia lateat, cum non
intendat consecrare, nisi quas
videt. Item si quis habeat
corara se undecira Hostias, et
intendat consecrare soliim de
cem, non determinans quas de
cem intendit : in his casibus
non consecrat, quia requiritur
intentio. Seciis si putans qui
dem esse decem, tamen omnes
voluit consecrare, quas coram
se habebat : nam tunc omnes
erunt consecratae ; atque ideo
quUibet sacerdos talem semper
intentionem habere deberet,
scilicet consecrandi eas omnes,
quas ante se ad consecrandum
positas habet.

4. If, frora wandering of
mind, the intention is not
actual in the very consecrat
ing, but virtual, — as, when ap
proaching to the altar, he in
tends to do what the Church
does, the sacrament is made ;
yetthepriest ought to take care
to have actual intention also.
VIII.
Of Defects in disposition of

1 . If any one celebrate, who
VOL. VII.

4. Si intentio non sit ac-
tualis in ipsa consecratione
propter evagationem mentis,
sed rirtualis, cum accedens ad
altare intendat facere quod
facit Ecclesia, conficitur sacra
mentum, etsi curare debeat
sacerdos, ut etiam actualem
interitionem adhibeat.
VIII.
De Defectibus dispositionis
animce.
1. Si quis suspensus, ex-
o

194

ROMlSH RITES.

is suspended, excommunicated,
degraded, irregular, or other
wise canonically hindered,
true he makes the sacrament,
but he sins most grievously,
as well in regard to the com
munion, which he takes un
worthily, as because he exe
cutes the office of orders, which
was interdicted hira.
2. If any one haring op
portunity of a confessor cele
brates in mortal sin, he sins
grievously. 3. If any one in a case of
necessity,notharingaconfessorwithin reach, celebrate without
contrition in mortal sin, he
sins grievously. It is other
wise, if he be contrite : he
ought, however, to confess as
soon as possible. — [And so on
in Nos. 3 and 4.]
IX.
Of Defects in disposition
of body.
1. If any one has broken
his fast since midnight, even
though by taking water only,
or any other drink, or food,
even by way of medicine, and
in however small a quantity,
he cannot communicate, or ce
lebrate. 2. But if he has taken food,
or drink, before midnight, even
though he has not slept after
it, nor digested it, de does not
sin : but because of the per
turbation of mind, which de
stroys devotion, he is adrised
to abstain for some time.

comraunicatus, degradatus, ir
regularis, vel alias Canonic^
irapeditus, celebret, conficit
quidem sacramentum, sed gra-
rissirafe peccat, tam propter
comraunionera, quam indignfi
surait, quara propter execu-
tionem ordinum, quae sibierat
interdicta. 2. Si quis habens copiam
Confessoris celebret in peccato
mortali, grariter peccat.
3. Si quis autem in casu ne
cessitatis non habens copiam
Confessoris, in peccato mor
tali absque contritione celebret,
graviter peccat. Secus si con-
teratur: debet tamen, cum
primiim poterit, confiteri.

IX.
De Defectibus dispositionia
corporis.
1. Si quis non est jejunus
post mediam noctem, etiam
post sumptionem solius aquae,
vel alterius potus, aut cibi,
per raodura etiam medicinae,
et in quantumcunque parva
quantitate ; non potest com
municare, nee celebrare.
2. Si autem ante mediam
noctem cibum, aut potum
sumpserit, etiamsi postmodum
non dorraierit, nee sit digestus,
non peccat : sed ob pertuba-
tionem mentis, ex qua devotio
tolhtur, consulitur aliquando
abstinendum.

THE ROMAN MISSAL.

195

["3 and 4. R§fer to cases of scraps or remnants of food,
remaining unintentionally in the mouth, or a drop of water
happening to be swaUowed in washing the mouth : these do
not hinder communion, being unintentional. Again, " if a
priest celebrate more masses than one on the same day, he
shall wash his fingers in a clean vessel at each mass, and
drink the purification (i. e. the suds) in the last mass only."]

5. If there have preceded a
nocturnal poUution, that has
been caused by (waking)
thoughts going before, the
which is mortal sin, or if it
(the pollution) have arisen
from surfeit, he must abstain
from the communion, andfrom
celebrating, unless it seem
otherwise to the confessor. If
there is a doubt whether there
were mortal sin in the thoughts
that went before, he is adrised
to abstain, excepting however
a case of necessity. But if
it is certain, that there was not
mortal sin in the thoughts, or
that there were no such
thoughts, but that the thing
arose from a natural cause, or
from the Ulusion of the deril,
he can communicate, and cele
brate, unless such perturbation
of mind has been occasioned
by that coramotion of the
body, that it seems fit that he
should abstain.

5. Si praecesserit poUutio
nocturn.t, quae causata fuerit ex
praecedeuti cogitatione, quae
sit peccatum mortale, vel eve-
nerit propter nimium crapu-
1am, abstinendum est a com-
munione et celebratione, nisi
aliud confessario videatur. Si
dubium est, an in praecedeuti
cogitatione fuerit peccatum
mortale, consulitur abstinen
dum, extra tamen casum ne
cessitatis. Si autem certum
est, non fidsse in ilia coga-
tione peccatum mortale, vel
nuUam fuisse cogitationem,
sed evenisse ex naturali causa,
aut ex diabolica illusione, po
test communicare, et celebrare,
nisi ex Ula corporis commo-
tione tanta venerit perturbatio
raentis, ut abstinendum videa
tur.

Of the Defects occurring in
the ministration itself.
Defects also may occur in
the ministration itself, if any
of the things be wanting that

De Defectibus in ministerio
ipso occurrentibus.
Possunt etiam defectus oc
currere in ministerio ipso, si
aliquid ex requisitis ad illud
o 2

196

ROMISH RITES.

are requisite to the same ; as
for instance, if the celebration
be made in a place not sacred
or notappointedby the bishop,
or on an altar not consecrated,
or not covered with three
altar cloths : if there be not
present waxen lights ; if it be
not the due time of massing,
which is commonly from dawn
to mid-day : if the celebrant
has not said at the least
matins and lauds : if he omit
any of the sacerdotal vest
ments : if the sacerdotal vest
ments and altar-cloths be not
blest by a bishop, or other
having this power (granted
him) : if there be not present
a clerk serving in the mass, or
one serring who ought not to
serve, as a woman : if there
be not a suitable chalice with
paten, (a chalice), whose bowl
ought to be of gold or silver,
or tin, not of brass, or of
glass : if the corporal be. not
clean, which ought to be of
linen, not of silk adorned in
the centre, and must be blest
by a bishop, or other having
this power, as has been afore
said : if he celebrate with
head covered, without a dis
pensation : if he have not the
Missal before him, even though
he should know by rote the
mass which he intends to
celebrate. 2. If whUe the priest is
raassing, the church be vio
lated (profaned), before he

desit : ut si gelebretur in loco
non sacro, vel non deputato
ab Episcopo, vel in altari non
consecrate, vel tribus mappis
non cooperto : si non adsint
lurainaria cerea : si non sit
tempus debitura celebrandi,
quod est ab aurora usque ad
meridiera communiter : si
celebrans saltem matutinum
cum Laudibus non dixerit : si
omittat aliquid ex vestibus
sacerdotahbus : si vestes sacer
dotales et mappae non sint
ab Episcopo, vel ab aho hanc
habente potestatembenedictse;
si non adsit clericus, vel alius
deserviens in Missa, vel adsit
qui deserrire non debet, ut
mulier : si non adsit Calix
cum Patena conveniens, cujus
cuppa debet esse aurea, vel
argentea, vel stannea, non
aerea, vel vitrea: si corporialia
non sint munda, quae debent
esse ex hno, nee serico in
medio ornata, et ab Episcopo,
vel ab alio hanc habente po
testatem, benedicta, ut etiam
superiiis dictum est : si cele
bret capite cooperto sine
dispensatione : si non adsit
Missale, licet memoriter sciret
Missam, quam intendit dicere.

2. Si Sacerdote celebrante
violetur Ecclesia ante Cano-
nem, dimittatur Missa: si post

THE ROMAN MISSAL.

197

comes to the canon, he shall
break off the mass : if after
the canon, he shall not break
it off. If before the conse
cration there be dread of the
incursion of enemies, or of an
inundation, or the downfaU of
the place where he is massing,
he shaU break off; but if after
the consecration, the priest
can hasten the receiving of
the sacrament, aU other things
being omitted.
[3. Directs what is to be done if, while the priest be massing
he falls UI, or swoons, or dies before consecration, after conse
cration, &c. &c. ; another shaU finish it, &c.]

Canonem, non dimittatur. Si
timeatur incursus hostium, vel
allurionis, vel ruina loci ubi
celebratur, ante consecra
tionem dimittatur Missa, post
consecrationem ver6 Sacerdos
accelerare poterit sumptionem
Sacramenti, omissis omnibus
aliis.

4. K any one, these cases
(the preceding) being excepted,
does not consume the entire
sacramental elements, he sins
most grievously.
5. If before consecration a
fly, or a spider, or any other
thing, have faUen into the
chalice, he shall throw the
wine into a comely place, put
other wine into the chalice,
mix a httle water therewith,
offer it, and proceed with the
mass : if after consecration a
fly have fallen in, or anything
of that sort, and a nausea be
occasioned to the priest, he
shall draw it out, and wash it
with wine, and, when the mass
is finished, burn it, and the
ashes and lotion shall be
thrown into the sacrarium.
But if he have not a nausea,
nor fear any danger, he shaU
drink them (ashes and lotion)
with the blood.

4. Si quis extra hujusmodi
casus necessitatis, Integra
Sacramenta non sumpserit,
gravissime peccat.
5. Si musca, vel aranea,
vel ahquid ahud ceciderit in
CaUcem ante consecrationem,
projiciat vinum in locum de-
centem, et aliud ponat in
calice, misceat parum aquae,
offerat ut supr^, et prosequa
tur Missam : si post consecra
tionem ceciderit musca, aut
ahquid ejusmodi, et fiat nausea
Sacerdoti, extrahat earn, et
lavet cum rino, finita missa,
comburat, et combustio ac
lotio hujusmodi in sacrarium
projiciatur. Si autem non
fuerit ei nausea, nee uUum
perieulum timeat, sumat cum
sanguine.

198

ROMISH RITES.

6. If any thing poisonous
have fallen into the chahce,
or anything that might pro
voke vomiting, the consecrated
wine must be laid by in an
other chahce, and other wine
with water set on afresh to be
consecrated; and when the
mass is ended, the blood that
was laid by shall be kept in a
linen cloth, or tow, as long as
until the species of wine shall
have been quite dried up ; and
then the tow shall be burnt,
and the ashes thrown into the
sacrarium. 7. If any thing poisonous
has touched the consecrated
host, (i. e. the literal personal
Christ), then he shall conse
crate another host, and re
ceive it in the way already
mentioned ; and the former
shall be kept in a tabernacle
in a place by itself, until the
species be corrupted (be rot
ten) ; and when corrupted,
they shall be thrown into the
sacrarium. 11. If in winter, the blood
become congealed in the cha
lice, let the chalice be wrapped
up in cloths made hot : if
this should not avail, let it be
put in hot water, near the
altar, until it melt, — provided
the water does not enter the
cup. 12. If through negligence
any of the blood of Christ
have fallen on the ground, or
on the boards, let it be licked
up with the tongue; and let the

6. Si aliquod venenosum
ceciderit in calicem, vel quod
provocaret vomitura, vinum
consecratum reponendum est
in aho cahce, et aliud rinum
cum aqua apponendum denuo
consecrandum ; et finita missa
Sanguis repositus in panno
lineo, vel stuppa, tamdiu
servetur, donee species vini
fuerint desiccatae, et tunc
stuppa comburatur, et com
bustio in sacrarium projici
atur.

7. Si aliquod venenatum
contigerit Hostiam consecra-
tam, tunc alteram con secret,
et sumat eo raodo, quo dictum
est, et ilia servetur in taberna
culo, loco separate, donee spe
cies corrumpantur, et corrup-
tae deinde mittantur in sacra
rium.

11. Si in hieme sanguis
congeletur in calice, involva-
tur cahx pannis calefactis; si
id non proficeret, ponatur in
ferventi aqua prope altare,
dummodo in calicem non in-
tret, donee liquefiat.

12. Si per neghgentiam ali
quid de sanguine Christi ceci
derit, si quidem super terram,
seu super tabulam, hngua
lambatur, et locus ipse rada-

THE ROMAN MISSAL.

199

spotbesufficiently scraped, and
the scrapings burned, and the
ashes laid up in the sacrarium.
But if it have fallen on the
altar-stone, let the priest suck
up the drop ; and let the place
be well washed, and the ablu
tion thrown into the sacrarium.
If on the altar-cloth, and the
drop has penetrated to the
second, and also to the third
cloth, let the cloths in the
places where the drop has
fallen, be washed over the
chahce, and the suds thrown
into the sacrarium : but if on
the corporal only, or on the
priest's vestments, it ought to
be washed out in like manner,
and the ablution thrown into
the sacrarium : so also if on
the foot-cloth, or on the car
pet. 14. If the priest vomit the
eucharist, and the species ap
pear entire, let them be reve
rently swaUowed again by
him, unless nausea be occa
sioned : for, in that case, the
consecrated species may be
cautiously separated (from the
rest of the disgorgement), and
laid up in some sacred place,
tUl they are corrupted (rotten);
and after that, they may be
thrown into the sacrarium.
16. Defects also may occur
in the ministration itself, if
the priest is ignorant of the
rites and ceremonies that are
to be observed therein : all
which (rites and ceremonies)
are copiously laid down in the
preceding Rubrics.

tur quantum satis est,et abrasio
comburatur ; cinis ver6 in sa
crarium recondatur. Si vero
super lapidem altaris cecide
rit, sorbeat sacerdos stillara,
et locus ben^ abluatur, et ablu-
tio in sacrarium projiciatur.
Si super Unteum altaris, et
ad aliud linteum stilla perve-
nerit ; si usque ad tertium,
linteamina ter abluantur ubi
stUla ceciderit, calice supposito,
et aqua ablutionis in sacrarium
projiciatur. Quod si in ipso
soliim corporali, aut si in ves
tibus ipsis sacerdotahbus ce
ciderit, debet similiter ablui,
et ablutio in sacrarium projici.
Si in substrate pedibus panno,
vel tapeto, ben^ abluatur, ut
supra.

14. Si sacerdos evomat Eu
charistiam, si species integrae
appareant, reverenter suman-
tur, nisi nausea fiat : tunc
enim species consecratae caut6
separentur, et in aliquo loco
sacro reponantur, donee cor
rumpantur, et postea in sacra
rium projiciantur.

16. Possunt etiam defectus
in ministerio ipso occurrere, si
sacerdos ignoret ritus et cere
monias ipsas in eo servandas :
de quibus omnibus in superi-
oribus Rubricis copiose dic
tum est.

200 ROMISH RITES.
[Thus ends this article, the whole of which is given in the
translation, with the exception of the few unimportant numbers
that are abridged, or noticed to the reader by being omitted in
their place. The Rubrics referred to in the last paragraph,
(No. 16,) are the General Rubrics, and the rite to be observed
in the celebrating of the mass (Ritus servandus in celebratione
Missae), which precede this article, in the Missal. These
Rubrics cover sixteen pages of the foho Missal, in small close
print ; whUe the article, De Defectibus, &c. makes only three
pages. This will give some idea of the great number and
perplexity of the rites and ceremonies that are to be observed
in celebrating the mass ; any one of which may be the oc
casion of a defect. The translator has in the article of " The
Ordinary of the Mass," brought in the raore iraportant of the
General Rubrics in their proper places. Let the reader think
of these multifarious rites and ceremonies, which one would
think no length of apprenticeship almost would be suflScientto
master ; and then say, whether it is possible for a Romanist
ever to know, on his own principles, whether an undefective
mass is ever celebrated, or a true communion ever received, in
his Church. I say, on his own principles, because this argu
ment is independent of the fact of the removal of the cup
frora the communion ; a fact, which nullifies the sacrament and
communion altogether. For an essential eleraent of the insti
tution being abolished from the ordinance, it is no longer
Christ's institution. It is an invention of her own, not the
Lord's supper. The reader is adrised never to concede the
point, that a Romanist can have, in his own Church, the sacra
ment of the Lord's body and blood, at all ; or has had, since
the year of the fatal decree of the Council of Constance, which
abolished the cup from the communion.]

THE ROMAN BREVIARY,
Restored according to the Decree op the Most Holy
Council of Trent, edited by order of St. Pius V.,
Supreme Pontiff, and revised by the authority of
Clement VIII. and Urban VIII., with the Offices of
the Saints latest canonized by the Supreme Pon
tiff, UP to the present day.

BREVIARUM ROMANUM,
Ex DECRETO Sacrosancti Concilii Tridentini restitu-
tum, S. Pii v., Pontificis Maximi, jussu editum, Cle
mentis VIII., et Urbani VIII., auctoritate recogni-
TUM, CUM Officiis Sanctorum novissime per summos
Pontifices usque ad hanc diem concessis.

Conception* of the Blessed Virgin Mary. — (Dec. 8.)
Some of the Antiphons, (i.e. Anthems.)
To-day is the conception of Conceptio est hodie Sanc-
* This is the first of Mary's Festivals ; and accordingly our extracts on
this head begin with it. For a full account of it, and the monstrous
fables connected both with it and the other festivals of Mary, see Gib
son's Preserv. vol. 15. p. 383, &c., particularly vol. 16. p. 1, ^c. Ed.
B. Reform. Society.
Mary is the great goddess of the Church of Rome, literally the Queen
of Heaven. In the Romish theology she is set up as the compeer, yea, the
rival, of our Lord. . Hence, as He is sovereign Lord (Dominus), so she
must he sovereign Xorfy (Domina, our' Lady) ; and as He is King, so
she must be Queen ; and as every thing that relates to Him was miracu
lous and mysterious, so must hers be ; as He has a nativity, so must she ;
as He has had his sufferings, so she her " Dolours ;" as He his resurrec
tion, so she her "Assumption:" and so in short of everything they
fable concerning her : — as her life, miracles, death, ascension, enthronization
as the Queen of Heaven and Mother of Divine Grace, and her present

202

ROMISH RITES.

the Holy Virgin Mary, whose
glorious life illumines all the
Churches. Mary from a royal stock
arisen, shines refulgent, by
whose prayers we entreat with
the greatest devotion of mind
and spirit, to be helped. Responsories and Versicles.
To day was conceived the Resp. Hodie
blessedVirgin Mary: by whom
the world's salvation appeared
to believers, whose glorious life
gave light to the world.

tae Mariae Virginis, cujus rita
inclyta cunctas iUustrarit Ec-
clesias. Regali ex progenie Ma
ria exorta refulget ; cujus pre
cibus nos adjuvari mente et
Spiritu devotissime poscimus.

concepta est
beata Virgo Maria exprogenie
Darid: Per quam Salus mundi
credentibus apparuit, cujus
vita gloriosa lucem dedit sae
culo. Resp. Beatissimae Virgmis
Mariae conceptionem devotis
sime celebremus ; ut ipsa pro
nobis intercedat ad Dominum
Jesum Christum.

Vers. Ora pro populo, in-
terveni pro clero, intercedejpro
devoto faemineo sexu: senti-
ant omnes tuum juvamen qui
cunque celebrant tuam sanc
tam conceptionem.

After the second Lesson: —
Let us celebrate with our ut
most devotion the conception
of the most blessed Virgin
Mary ; that she may intercede
for us with the Lord Jesus.
After the eighth Lesson: —
Pray thou for the people, in
terpose for the clergy, inter
cede for the devout female sex;
let all be sensible of (have ex
perience of) thy help, whoso-
continued sovereignty over all creatures, visible and inrisible, yea, even
over Christ practically, and to all intents and purposes : yea, even expressly,
for the ordinary Romish doctrine is, that Christ is the Minister of Justice
only, but that to Mary is committed the ministry of all grace and mercy.
So it is laid down in the present Pope's last Encyclical. That all this
should be so is natural. It is the dictate of the unregenerate carnal heart.
It is the awkward and grotesque apery of the history of the Son of God.
Hence the many Festivals of the Virgin, and aU the gross inventions and
fables with which her pretended chronicles are crammed.
The Festival of the Conception was unheard of up to the twelfth cen
tury, and then was founded upon inventions and fables, the absurdity of
which refute themselves ; as for instance, " a spectre appearing to Ansehn,
(who was afterwards Archbishop ot Canterbury), in a storm at sea, and
telling him that if he would escape the peril, he must vow before God to
institute a Festival to the Conception of the Blessed Virgin, and persnade
all he can, to do the same ; adding that she was conceived on the 8th Dec.
(Bishop Patrick in Gibson's Preserv. ubi supra. Which see for other such
stories.)

THE ROJIAN BREVIARY.

203

ever celebrate thy holy con
ception. At Vespers the following is suug.
Hymn.
HaQ, Star of the Sea,
God's gracious Mother,
And ever a Virgin,
Thou happy gate of heaven.
Accepting that Hail,
From the mouth of Gabriel,
Establish us in peace,
Thou that changest the name of Eve.
Loose their chains to the guilty.
Bring forth light to the blind ;
Chase away our evils, — aud
All blessings demand for us.
Shew that thou art a mother, — and
By thee let him receive our prayers.
Who for us being bom.
Condescended to be thine.
O Virgin unparalleled,
Of all the most meek.
Us freed from gmlt.
Make thou meek and chaste (i.e.holy).
Grant thou us a pure life,
Prepare us a safe journey.
That seeing Jesus,
We may for ever rejoice together.
Be praise to God the Father,
Glory to Christ supreme.
And to the Holy Ghost ;
To the Three one honour. Amen.
At Lauds the foUowing is sung :
At Lauds. — Hymn.
0 Lady most glorious,
Exalted above the heavens,
Him who providently created thee,
Thou didst suckle at thy sacred breast !
What baleful Eve did rob us of.
Thou by thy gracious fruit restorest us :
That the weeping may enter the stars.
Thou art become the window of heaven.
'Tis thou that art the gate of the king on
high.
And of light the bright portal thou art :

after the Capitule .
Hymnus.
Ave Maris Stella,
Dei mater alma,
Atque semper Virgo,
Felix coeli porta.
Sumens illud Ave
Gabrielis ore,
Funda uos in pace,
Mutans Evse nomen.
Solve vincla reis.
Prefer lumen csecis.
Mala nostra pelle.
Bona cuncta posce.
Minstra te esse matrem,
Sumat per te preces.
Qui pro nobis natus,
Tulit esse tuus.
Virgo singularis.
Inter omnes mitis,
Nos culpis solutes,
Mites fac et castos.
Vitam priEsta puram,
Iter para tutum,
Ut videntes Jesum,
Semper coUsetemur.
Sit laus Deo Patri,
Summo Christo decus,
Spiritui Sancto :
Tribus honor unus. Amen.

Ad Laudses. — Hymnus.
O Gloriosa Domina,
Excelsa super sidera.
Qui te creavit provide,
Lactasti sacro ubere.
Quod Eva tristis abstulit,
Tu reddis almo germine :
Intrent ut astra flebiJes,
Coeli fenestra facta es.
Tu ragis alti janua,
Et porta lucis fulgida :

204

ROMISH RITES.

For life given by the Virgin,
Clap your hands, ye redeemed nations.
Be glory to thee, O Lord,
Who wast born of the Virgin,
With the Father and the Holy Ghost,
Unto everlasting ages. Amen.

Vitam datam perVirginem,
Gentes redemptse plaudite.
Gloria tibi Domine,
Qui natus es de Vu-gine,
Cum Patre et Sancto Spiritu,
In sempitema ssecula. Amen.

Collect for the Day.
Forgive, O Lord, we beseech
thee, the sins of thy servants:
that we who are not able to
please thee by our own doings,
may be saved, by the inter
cession of the mother of thy
Son our Lord. Through the
same our Lord. R. Amen.
Prayer.
Bestow upon thy servants,
we beseech thee, 0 Lord, the
gift of heavenly grace : that as
the birth of the blessed Virgin
has been to us the beginning
of salvation ; so the vowed so
lemnity of her conception may
confer upon us increase of
peace. 'Through the Lord.
[The three first Lessons are
of Ecclesiasticus, which is all
foUows :]
Eccles. c. xxiv. — Lesson I.
From the mouth of the
Most High have I come forth,
being the first-born before all
creatures. I made that in the
heavens there should arise the
light that never faUeth, and as
a cloud* I covered all the
earth. I dwelt in the highest,
and my throne is the pillar of

Famulorum tuorum quaesu
mus Domine, dilectis ignosce :
ut qui tibi placere de actibus
nostris non valemus, genetricis
Filu tui Domini nostri inter-
cessione salvemur. Per eun
dem Dominum. Oratio.
Famulis tuis, quaesumus,
Domine, ccelestis gratiae munus
impertire ; ut quibus beatae
Virginis partus extitit salutis
exordium ; Conceptionis ejus
votiva solemnitas pacis tribuat
increraentum. Per Dominum.

the 24th chapter of the Book
apphed to the Virgin Mary, as
De Libro Ecclesiastici, c. xxiv.
Lectio I.
Ego ex ore Altissimi pro-
diri, primogenita ante omnem
creaturam. Ego feci in ccehs
ut oriretur lumen indeficiens,et
sicut nebula texi omnem terram.
Ego in altissimis habitari, et
thronus meus in columna nu-
bis. Gyrum coeli circuiri sola,
et profundum abyssipenetrari;

* The allusion of course is to the Shekinah, or Cloud of God's glory.

THE ROMAN BREVIARY.

205

a cloud. I alone have com
passed the circuit of the hea
vens, and have penetrated the
depths of the abyss : on the
waves of the sea have I walk
ed, and stood in all the earth :
and in every people, and in
every nation I have had the
chief rule, and by my might
have I trodden under foot the
hearts of aU the high and low;
and in aU these I sought rest,
and I shaU abide in the inhe
ritance of the Lord. Then the
Creator of aU issued his com
mands, and said to me : And
he that made me, rested in my
tabernacle ; and said to me:
Let thy dwelling be in Jacob,
and thy inheritance in Israel,
and take thou root in my
elect. Resp. To-day, &c.,as above.

Lesson II.
From the beginning, and
before the world was, I was
created, and unto the world to
come I shaU not cease to be,
and in the holy dweUing place
I ministered before Him. And
thus was I established in Sion,
and in the holy city hkewise I
rested, and in Jerusalem was
my power. And I took root
in an honoured people, and in
the portion of my God am I
his inheritance, and my abid
ing is in the plenitude of the
saints. I was exalted hke a
cedar in Libanus, and as a
cypress-tree in Mount Sion. I

in fluctibus maris ambulavi, et
in omni terra steti : et in omni
populo, et in omni gente pri-
matum habui, et omnium ex-
celleutium et humiUum corda
virtute calcavi; etinhis omnibus
requiem quaesivi, et in heredi
tate Domini morabor. Tunc
praecepit et dixit mihi Creator
omnium : et qui creavit me,
requievit in tabernaculo meo,
et dixit mihi. In Jacob inha-
bita, et in Israel hereditare, et
in electis meis mitte radices.

Resp. Hodie concepta est
beata Virgo Maria ; et reli-
qua. Lectio II.
Ab initio et ante saecula creata
sum, et usque ad futurum sae
culum non desinara, et in ha-
bitatione sancta coram ipso
ministrari. Et sic in Sion fir-
mata sum, et in ciritate sanc
tificata similiter requievi, et in
Jerusalem potestas mea. Et
radicavi in populo honorifi-
cato ; et in parte Dei mei he
reditas illius, et in plenitudine
sanctorum detentio mea. Quasi
cedrus exaltata sum iuLibano,
et quasi cypressus in monte
Sion. Quasi palma exaltata
sum in Cades, et quasi plantatio
rosae in Jericho. Quasi oliva

206

ROMISH RITES.

was exalted like a palm-tree
in Cades, and as a rose-plant
in Jericho. Like a fair ohve-
tree in the plains was I ex
alted, and as a plane-tree by
the waters in the broad places.
Like cinnamon and aromatic
balm gave I a sweet smell,
and hke choice myrrh I yielded
a pleasant odour : and I per
fumed my dwelUng as storax,
and galbanum, and onyx, and
aloes, and as the frankincense
uncut ; and my fragrance is as
the purest balm.
Resp. Let us celebrate, &c.,
as above. Lesson III.
As the turpentine- tree I
stretched out ray branches,
and ray branches are the
branches of honour and grace.
Like the vine have I brought
forth the sweetness of fra
grance, and ray flowers are the
fruit of honour and riches. I
am the mother of beauteous
love, and of fear, and of know
ledge, and of holy hope. In
me is all grace of the way, and
of tbe truth : in me is all hope
of Ufe, and of rirtue. Come
over unto me all ye that are
desirous of rae, and be ye filled
with my fruits. For my spirit
is sweet above honey, and my
inheritance above honey, and
the honey-comb. My raemo-
rial is unto everlasting gene
rations. They that eat me,
shall yet hunger (for more) ;
and they that drink me, shall
yet thirst. He that hearken-

speciosa in campis, et quasi
platanus exaltata sum juxta
aquas in plateis. Sicut cinamo-
num et balsamum aromatizans
odorera dedi ; quasi myrrha
electa dedi suaritatem odoris :
et quasi storax, et galbanus,
et ungula, et gutta, et quasi
Libanus non incisus vaporavi
habitationem meam : et quasi
balsaraura non mixtum odor

Resp. Beatissimae Virginis
Mariae, &c. ut supra.
Lectio ill.
Ego quasi terebinthns ex
tendi ramos raeos, et rami mei
honoris et gratiae. Ego quasi
vitisfructificavi suavitatem odo
ris : et flores mei fructus ho
noris et honestatis. Ego ma
ter pulchrae dilectionis, et ti
moris, et agnitionis, et sanctse
spei. In me gratia omnis viae
et veritatis : in me omnis spes
ritae et virtutis. Transite ad
me omnes qui concupiscitis
me, et a generationibus meis
implemini. Spiritus enim meus
super rael dulcis, et hereditas
mea super mei et favum. Me-
moria mea in generationes sae
culorum. Qui edunt me, ad
huc esurient : et qui bibuiit
me, adhuc sitient. Qui audit
me, non confundetur : et qui
operantur in me, non pecca-
bunt. Qui elucidant me ritam
eternam habebunt.

THE ROMAN BREVIARY. 207
eth to me shall never be made
ashamed ; and they that work
by me shall not sin. They
that explain me shall have life
everlasting.* Resp. Let us solemnize the Resp. Gloriosae Virginis
conception most meet of the Mariae Conceptionem dignis-
glorious Virgin Mary. simam recolamus.

* The reader is left to his own reflections on the blasphemous applica
tion, by the Church of Rome, of these divine attributes to the Virgin
Mary. That they are here applied to her, in the standard offices of that
Church, cannot be disputed. Indeed Romish theologists admit it, and
boast of it. To the fact, that the Church does apply these and such like
chapters to the Virgin Mary, they constantly appeal among themselves in
their sermons and treatises on, and books of devotion to , her ; just as a
Btotestant would appeal to the Bible, or a member of the Church of Eng
land would appeal to the statements of the Book of Common Prayer.
Let one instance suffice in these brief notes. Alphonsus Liguori, (canon
ized only so lately as 1839), in his book on the Glories of Mary, conti
nually appeals to this fact, and quotes from these, and other such chap
ters, as authoritatively applied to Mary by the Church. Thus: "The
Church styles Mary 'our iife.' " " It is for this same reason the holy
Virgin is likened to a plane-tree, Quasi platanus exaltata sum." " With
reason does the Church apply to Mary the words of Ecclesiasticus,
' Mother of holy hope ' " " The Church wishes that priests and reli
gious should every day in the name of aR the faithful raise their voice and
invoke Mary under that title so sweet, 'Help of Christians.' " " I am
the Mother of Fair Love," says the Book of Wisdom, speaking in the
person of Mary." So it is passim. We shall only add the following,
as instar omnium. In chapter v., headed " Necessity of Mary's Inter
cession in order to obtain Salvation," he says : " This necessity arises
from the will of God, who wishes us to receive all graces through the prayers
of Mary .... That God has constituted Mary the ordinary dispensatrix
of his grace was the opinion of St. Bernard : it is now common among
theologians .... The sentiment is by no means contrary to Catholic
doctrine. Nay, far from it : the Church, in her public service teaches
us to recur to Mary under the titles of Health of the Sick, Refuge of
Sinners, Help of Christians. In her oifices for the Festivals of Mary she
(the Church) applies to her those words of Wisdom. ' In me is all hope
of life and virtue.' Again, ' He who finds me shaE find life ;' ' They
that work by me shall not sin ;' ' They that explain me shall have life
everlasting.' Now all these texts go to prove that the intercession of
Mary is morally necessary for us." — (The Glories of Mary, from the
works of St. Alphonsus Liguori, translated from the Italian, by a Catholic
Priest. Coyne [printer aud stationer to the College of Maynooth], Dublin,
1845.)

208

ROMISH RITES.

[We now come to the same office in]
The Missal. On the Conception of the Blessed Virgin Mary.
(Dec. 8.)
[The CoUect, as usual, is the same as in the Breviary, which
is already given. The Lesson is the following :]
Lesson from the Book of Wis- Lectio Libri Sapientiae. —
dom. — Proverbs, c. viii. Prov. c. riii.
The Lord possessed me in Dominus possedit me in in-
the beginning of his ways, be- itio riarum suarum, antequam

fore he made any thing from
the beginning. I have been
set up from everlasting and of
old, before the earth was made.
The depths were not as yet,
and I already had been con
ceived : neither had the foun
tains of waters as yet sprung
out : the mountains with their
huge bulk had not yet stood
up : before the hills was I
brought forth : while as yet
he had not made the earth,
nor the rivers, nor the poles
of the world. When he pre
pared the heavens I was vrith
him : when, with a steadfast
law and rampart, he compass
ed the depths : when he esta
blished the heavens above, and
poised the fountains of waters ;
when he gave his limits to the
sea, and set a law to the waters,
that they should not pass their
bounds : when he affixed to
the earth its foundations
hanging. I was present with
him, forming all things, and
was delighted (vrith him), every
day, rejoicing always before
him : rejoicing in the habita
ble parts of the earth, and it
was my delight to be with the
sons ofmen. Now, therefore.

quidquam faceret a principio.
Ab eterno ordinata sum, et ex
antiquis antequam terra fieret.
Nondura erant abyssi, et ego
jara concepta eram : necdum
fontes aquarum eruperant :
necdum montes gravi mole
constiterant : ante coUes egfi
parturiebar: adhuc terram non
fecerat, et flumina, et cardines
orbis terrae. Quando praepar
rabat ccelos, aderam : quando
certa lege, et gyro vallabat
abysses : quando aethera fir-
mabat sursum, et librabat fon
tes aquarum : quando circum-
dabat mari terminum suum,
et legem ponebat aquis, ne
transirent fines suos: quando
appendebat fundamenta ter
rae. Cum eo eram cuncta com-
ponens : et delectabar per sin-
gulos dies, ludens coram eo
omni tempore ; ludens in orbe
terrarum : et deliciae meae,
esse cum filiis hominum.
Nunc ergo filii audite me :
Beati, qui custodiuntriasmeas.
Audite disciplinam, et estote
sapientes, et nolite abjicere
earn. Beatus homo qui audit
me, et qui rigilat ad fores meas
quotidie, et observat ad postes
ostii mei. Qui me invenerit,

TUE ROMAN MISSAL. 20!)
ray children, hearken unto me: inveniet vitara, et hauriet sa-
blessed are they that keep lutem a Domino.
my ways. Hear instruction,
be wise, and cast it not from you (refuse it not.) Blessed
is he that heareth me, that watcheth daily at my gates,
and waiteth at the posts of my doors. He that shall find me,
shall find life, and have salvation from the Lord.*
Gradual. Blessed art thou Graduale. Benedicta et
and worshipful, O Mary the venerabilisesVirgo Maria: quae
Virgin : who, without hurt sine bactu pudoris inventa es
of rirginity, wast found the mater Salvatoris. Vers. Virgo
mother of the Saviour. V. 0 Dei Genetrix, quem totus non
Virgin, mother of God .... caput orbis, in tua se clausit
* Is it possible for blasphemy to go further ? The whole chapter
(Proverbs viii. ) from which this Lesson is taken is constantly applied to
Mary in the same way as the preceding Lessons by the Romish theolo
gists, as infallible antliority for their Mary-worship. I quote again from
the "Glories of Mary:" "Let all who neglect devotion to Mary, hear
the anathema of Albertus Magnus, ' The people who will not serve thee
shall perish ' And St. Bonaventure says : ' He who neglects Mary shall
die in his sins.' And again, 'There is no hope of salvation for those
from whom Mary turns her face.' And is it not in the same sense the
Church applies to Mary those words of Proverbs, ' All that hate me love
d^th,' (p. 223.) ' I^y me kings reign,^ does she say, 'through me
Christians rule their passions on earth, and shall reign as kings with God
in heaven,' (p. 237 ) ' Strength is mine ; by me kings reign ; strength
is my portion,' says Mary : 'God has imparted to me, in order that I
may bestow it on my servants,' (p. 105.) ' Blessed is the man,' says
Mary, ' that heareth me, and that watcheth daily at my gates, and waiteth
at the posts of my doors,' (p. 108.) She herself tells us that she has at
her disposal all the treasures of God, that is, the divine mercies, to dis
pense them to her clients. ' With me are glory and riches, that I may
enrich them that love me,' " (p. 135.) But Liguori does not stand alone
in this respect, for everywhere throughout the treatise he refers to the
Church, and to his predecessors in the Calendar, as holding and teaching
as he does upon the " Glories of Mary." He (to give an instance of one
passage) says, " Such is the opinion held by so many theologians ; . . . .
and it is neither respectful nor just to say that the saints {i.e. the canonized)
who have spoken under the influence of the Holy Ghost, have dealt in hy
perbole, or exaggeration." There is " uo fear of exceeding on this point,"
and " all we can say in praise of the holy Virgin is beneath what her
eminent dignity deserves and requires. Does not the Chubch say in the
Mass of the Blessed Virgin, ' Happy art thou, O holy Virgin, and most
worthy o/all praise,' " (p. 174.)
See on this head Bishop Patrick, in Gibson, vol. xv. p. 310, &c.,
where he gives a large collection of the comments of Romish teachers
("blasphemers," as he calls them) on those Lessons from Canticles,
Proverbs, and Ecclesiasticus, as applied to the Virgin Mary.
VOL. Vll. I*

210 ROMISH RITES.
Alleluia, AUeluia. V. Happy riscera factus homo. Alleluia,
thou, 0 holy Virgin Mary, AUeluia. Vers. Felix es sa-
and most worthy of all praise : era Virgo Maria, et omni
because of thee was born the laude dignissima; quia ex te ¦
Sun of Righteousness, Christ ortusest sol justitiae. Christus,
our God. Alleluia. Deus noster. Alleluia.
[Next, for notice in the order of time, would come the Feast
of the Immaculate Conception of B. V. M. " the celebration
of which on every Saturday in the year (except in Advent and
Lent, and some other Saturdays), Pope Benedict XIII.
granted to all the clergy regular and secular in all the realms,
seniorities and jurisdictions of his Imperial Majesty out of
Italy," (Missal, cxxxi.) —and next to that would be the Feast
of her Natirity on the 8th of September ; and then, the Feast
of the most holy name Mary, on the first Sunday after the
Nativity ; but these Feasts are omitted in these extracts, as
the services are the same as those in the Feast of the Concep
tion. They are of similar late invention, and are founded on
similar fables and lies. (See Gibson as before.) For the amaz
ing mysteries and powers, ex opere operate, contained in the
name Mary, in devotion to which the Feast is instituted, (hke
as there is also a Feast to the most holy name Jesus, for the
rivalry raust hold in all things!), see Gibson, vol. xvi. p. 96,
&c. Also the Feast instituted in honour of the Blessed Ann
(July 26), and the Blessed Joachim Confessor (August 15),
the so-called parents of the Virgin Mary, are sufficiently noticed
in Gibson. Passing over also the Feasts of the Annunciation,
Presentation, Visitation, Espousals to Joseph, as they httle
vary from the Feast of the Conception, we proceed to the
next in order presenting variety, namely :]

Mass on the Feast of the Purification* of the blessed Virgin
Mary — [commonly called Candlemas-day.]
[The Hallowing of Candles.]
Terce being ended, the priest vested in a riolet-coloured
plurial, or without the casule, with ministering attendants
* The reader will bear in mind that the Virgin Mary, who is now the
all in all in the Calendar, and the great goddess, as it were, of the Churcli
of Rome, was the last of the early saints who had any honour paid to her
memory in the Church. In the fifth century, when the Church began to
be fuU of the Memories of the Martyrs, she had none. No genuine an-

THE ro;hax missal. 21 1
similarly vested, proceeds to bless the candles placed before the
altar, at the Epistle side thereof; and there standing with his
face to the altar, he says :
Let us pray.
0 holy Lord, almighty Father, eternal God, who hast
created all things of nothing, and has caused, through the
labours of the bee, this liquor to come forth at thy command,
for the perfecting of taper-hght : and who on this day, didst
fulfil the desire of the just Simeon: we most humbly beseech
thee, that tbou wouldst vouchsafe, through the invocation of
thy most holy name, and through the intercession of the
blessed Mary, ever Virgin, whose festival we to-day devoutly
celebrate, and through the prayers of all thy saints, toble-|-ss
and sancti -|-fy these candles, for the uses ofmen, and the health
of their bodies and souls, whether on land or sea : and that
thou wouldst hear frora thy holy heaven, and the seat of thy
Majesty, the petitions of this thy people, who desire to carry
the same worshipfuUy in their hands, and to praise thee with
singing : and be propitious to all that call upon thee, whom
thou hast redeemed with the precious blood of thy Son.
Who with thee liveth, &c. Let us pray.
Almighty and everlasting God, who on this day didst present
thy only begotten, to be taken up in the arms of holy Simeon,
in thy holy temple ; we most humbly beseech thy clemency,
that thou vouchsafe to hal -(-low, and sancti -J- fy, and kindle up,
with the hght of thy supernal benediction, these candles, which
we thy servants desire to carry lighted, taking them up for the
dent author, nor even the Constitutions, mention so much as one of her
Festivals ; not a single prayer to her is heard of, no, not even an Ave
Maria ; nor a relic of her is heard of. Why was this ? Why was the
blessed Virgin so late thought of ? and that amid all the impetuous zeal
of the fifth and subsequent age for the memory of the sainted dead ! The
obvious reason is, the blessed Virgin was no martyr .• devotion to the
dead began — innocently enough in itself — with admiration of, and grati
tude to, the martyrs. The Virgin wa« no martyr, and therefore her
memory was not thought of. Afterwards, however, when the error of
saint-worship had increased, and devotion to the Virgin Mary was at
length thought of, then full amends were made to her for past neglect,
and her worship in time outran tbat of the martyrs themselves. By the
fourteenth century she bad gained no less than seven festivals in the year ;
which have multiplied so fast since then, that in the present Mass book
there are more than twenty, besides an office on every Saturday in the
year, a few excepted, with an office also that may be observed on any other
day. She is indeed the all in all. P 2

212 ROMISH RITES.
magnifying of thy name ; to the end, that by ofi'ering them
worthily to thee our Lord God, and being inftamed vrith the
holy fire of thy charity, we may merit to be presented in the
holy temple of thy glory. Through the same.
Let us pray.
O Lord Jesu Christ, the true light which enlightenest every
one that cometh into this world, pour forth thy bene -|- diction
upon these waxen-tapers, and sancti -|-fy them with the hght of
thy grace, and mercifully grant, that as these luminaries
kindled with risible fire dispel the darkness of night, so our
hearts illumined with inrisible fire, namely the bright shining
of the Holy Ghost, may be set free from the blindness of all
rices : that with the purged eye of the mind, we may be able to
see those things that are pleasing to thee, and useful to our
salvation : to the end, that after the darksome perils of this
hfe, we may merit to come to the unfaiUng hght. Through
thee Christ Jesus, Saviour of the world, who, &c.
[There are two raore hallowing prayers, much of the same
character, but they are omitted for brerity.]
The prayers ended, the celebrant puts incense into the thuri
ble, then sprinkles the candles thrice with holy water, and
fumes them thrice with the incense.
Then a more dignified one of the clergy (dignior ex clero)
comes up to the altar, and from him the celebrant receives a
candle, not kneeling or kissing the hand of the giver. After
which, the celebrant standing before the altar, with his face
to the people, distributes thecandles; first, to the more dignified
one from whom he had himself received it ; next to the Deacon
and Subdeacon ; then to the rest of the clergy, one by one in
succession; and last of all to the laity, all (the aforesaid) kneel
ing, and kissing the candle, and the hand of the celebrant,
except Prelates, if present. When he begins the distribution,
the foUovring Antiphon and Canticle are sung by the choir.
Antiphon. For a hght to lighten the Gentiles, and to be
the glory of thy people Israel.
Canticle. Now lettest thou thy servant depart in peace, ac
cording to thy word. Here the Antiphon is repeated, and so
on, after each verse of the Canticle, to the end.
After this, a procession is made, with incense, fumer, the
cross, hghted candelabra, &c., all carrying their candles hghted
in their hands, and singing Antiphons.
Antiphon. Make ready thy bed-chamber, O Sion ; receive

THE ROMAN MISSAL. 21, 'j
Christ thy king : embrace Mary, who is the gate of heaven :
for she it is that carries the King of Glory, of new light.
The procession finished, the celebrant and his ministers,
haring taken off the violet- coloured vestments, put on white
ones for mass. The candles are held lighted in their hands
during the reading of the Gospel, and at the elevation of the
sacrament, to the communion : but if the mass be on a Sunday,
the candles are not hghted.

Mass on the Festival of the Seven Dolours of the Blessed
Virgin Mary.*
The CoUect [of the day.]
0 God, in whose passion, according to the prophecy of
Simeon, the sword of dolour passed through the most sweet
soul of the glorious Virgin and Mother, Mary : mercifully
grant that we, who adoringly celebrate her transpiercing and
passion, may, through the glorious merits and prayers of all
the saints, who faithfuUy stood by thy cross, interceding for
us, obtain the happy effect of thy passion. Who livest.
In votive masses shall be said :
Let us pray.
We beseech thee, O Lord Jesus Christ, may the blessed
Virgin Mary, thy mother, whose most holy soul the sword of
dolour pierced through at the hour of thy passion, interpose
* Celebrated on the Friday after Passion.Sunday. The seven princi
pal dolours are devised upon those words of Simeon addressed to the
Virgin Mary, " Yea, a sword shall pierce through thine own soul also,"
(Luke ii. 35), and are the following : 1. Simeon's Prophecy. 2. Herod's
Persecuting the Child. 3. Jesus lost at the age of twelve. 4. Jesus
carrying Ms Cross. 5. The Crucifixion. 6. The taking him down from
the Cross. 7. His Burial. The authority for these is one of those re
veries called the Revelations of St. Bridget. So we are told in the foUow-
mg exfract : " Our blessed Saviour, as is related in the book of Revela
tions with which St. Bridget was favoured, promised his holy Mother, that
whoever should piously commemorate, and affectionately compassionate,
her dolours, and invoke her assistance through the merits thereof (of the
dolours), should not quit this world without a true compunction for his
sins; that in his afilictions, particularly at the hour of his death, he
should find relief ; and moreover, that on the motive of her dolours, no
favour should be refused to her intercession, if the same was for the real
good and advantage of her clients."— (Devotion and Office of the Sacred
Heart, p. 200. DubUn, 1845.)

214

ROiMlSH RITES.

for us with thy mercy now, and at the hour of our death.
Who livest and reignest. Lesson — Book of Judith, xiii.
The Lord has blessed thee by his power, because by thee
he has brought our enemies to nought. Blessed art thou, 0
daughter, by the Lord the Most High God, above all women
upon the earth. Blessed be the Lord, who made heaven and
earth, because he hath so magnified thy narae this day, that thy
praise shall not depart from the mouth of men, who shaU be
mindful of the power of the Lord for ever, as those for whom
thou hast not spared thy life, by reason of the distress and
tribulation of thy people, but hast prevented their ruin in the
sight of our God.
Tract. The holy Mary, Queen of heaven and Mistress of
the world,* was standing dolorous by the cross of our Lord
Jesus Christ. Versicle. O all ye that pass by, behold and
see if there be any dolour like unto my dolour !
Hymn (which in votive Mass is omitted.)

The Mother stood dolorous.
Hard by the Cross, full of tears.
Whilst thereon the Son lay hanging —
Through her soul uttering groans,
Full of sadness and of dolour.
The sword passed quite.
O how sad and afflicted
Was that blessed (Lady)
Mother of the only-begotten !
Oh, what mourning and what dolour.
Felt the pious, holy Mother,
Whilst the sufferings she did see,
Of her Son renowned !
Where's the man that would not weep.
To see Christ's Mother,
In sufferings so penal ?
Who from sadness could refrain.
When Christ's Mother he beheld.
His dolours feeling with her Son ?
For the sins of her own nation,
Jesus in torment she did see.
And given up to scourgings.

Stabat Mater dolorosa
Juxta Crucem lachrymosa,
Dum pendebat FUius.
Cujus animam gementem,
Contristatam, etdolentem,
Pertransivit gladius.
O quam tristis, et affiicta
Fuit ilia benedicta.
Mater unigeniti !
Quse moerebat et dolebat
Pia Mater, dum ridebat
Nati pcenas inclyti.
Quis est homo qui non fleret,
Matrem Christi si rideret
In tanto supplicio .'
Quis non posset contristari,
Christi Matrem contem-
plari
Dolentem cum Filio ?
Pro peccatis suae gentis
Videt Jesum in tormentis,
Et flagellis subditum.

* Mundi Domina, Lady of the World. As God is Lord of the world,
so Mary is Lady of the world ; and as He is King, so she must be Queen,
of heaven ! What unmitigated idolatry !

THE ROMAN BREVIARY.

215

Yes, her own sweet Son she saw
In dying left forsaken.
Whilst he gave up the ghost.
Oh ! Mother, of Love the fountain.
Grant me to feel thy dolonrs' power.
That with thee I may mourn.
Grant, that this heart may bum
With love to Christ my God,
That I may fully please Him.
Holy Mother, attend this prayer,'
The Crucified One's wounds implant
Strong and deep in this heart.
Of thy wounded Son,
Who so vouchsafed for me to suffer,
The penal sufierings with me share.
Grant me with thee godly to weep,
With the Crucified to feel his dolours.
As long as I shall live.
Hard by the Cross with thee to stand.
Is my desire : and to be to thee
Companion in thy wailing.
Virgin of virgins most illustrious ,
Be not to me, I pray, unkind ;
Do, grant me to wail with thee.
Grant me to bear the death of Christ ;
Of that passion make me sharer ;
And those wounds to adore.
Grant, that with his stripes I be
wounded ;
Grant, that with the Cross of thy Son,
And with his blood, I be drunken —
Lest by the flames I be burned ;
By thee. Virgin, be I defended,
In the day of judgment.
0 Christ, when hence I must depart,
Grant, through thy Mother, that I
come
To the palm of victory.
Whene'er this body shall die.
Grant that on my soul be bestowed
The glory of Paradise. Amen.

Vidit suum dulcem Natum
Moriendo desolatum,
Dum emisit spiritum.
Eja Mater, fons amoris.
Me sentire vim doloris
Fac, ut tecum lugeam.
Fac ut ardeat cor meum
Inamando Christum Deum,
Ut sibi complaceam.
Sancta Mater, istud agas,
Crucifixi fige plagas
Cordi meo valide.
Tui Nati vulnerati,
Tam dignati pro me pati
Poenas mecum divide.
Fac me tecum pie flere,
Cruciflxo condolere.
Donee ego vixero.
Juxta Crucem tecum stare,
Et me tibi sociare.
In planctu desidero.
Virgo virginum prseclara,
Mihi jam non sis amara,
Fac me tecum plangere.
Fac ut portem Christi mor
tem,
Passionis fac consortem,
Et plagas recolere.
Fac me plagis vulnerari,
Fac me Cruce inebriari,
Et cruore Filii.
Flammis ne urar succensns,
Per te Virgo sim defensus
In die judicii.
Christe, cum sit hinc exire,
Da per Matrem me venire
Ad palmam victorise.
Quando corpus moriatur,
Fac ut animse donetur
Paradisi gloria. Amen.

* Istud agere, or id, or hoc agere, to attend to a thing, to mind what
one is saying. Hoccine agis an non ? Are you minding what I say, or
not }— Terence. Hoc age ; Mark well what I say. — Horace.

216 RO.MISH RITES.
The Offertory. — Remember, O Virgin mother of God, while
thou standest in the presence of the Lord, that thou bespeak
good things for us, and that be turn away bis indignation from us.
Secret. — We offer unto thee, O Lord Jesus Christ, prayers
and hosts, humbly beseeching thee, that we celebrating again
in prayer the transpiercing of the most secret spirit of the
blessed Mary thy mother ; may through her manifold and
most godly intervention, and that of the saints, her companions
at the cross, have merit with the blessed, by the merits of thy
death. Who livest.
The Communion. — Happy the feelings of the blessed Mary
Virgin, who without death merited the palm of martyrdom,
at the foot of the Lord's cross.
The Post- ( ommunion. — O Lord Jesus Christ, let the sa
crifices wl'.ich we have received, devoutly celebrating the
transpiercing of thy mother, the Virgin, obtain for us at thy
mercy, the eifect of all saring good. Who hvest and reignest.

On the Assumption of the B. V. Mary. — August 1.5.
[For an account of the fable of the Assumption of the
^'irgin Mary, as also of the many fables of her miraculous
conception, birth, education in the holy of holies, marriage,
vow of virginity, death, burial, and resurrection on the third
day (here called assumption), see Gibson's Preserv. vol. xv.
p. 263, Ed. B. Reform. Soc. Here it will suffice to give the
following, which is one of tbe Lessons for the Feast of the As
sumption, in the Breviary, and which we extract first.]
Breviary.
August 18. Fourth day In secundo Nocturne.
within the Octave of the As- De serraone sancti Joannis
sumption of the Blessed Mary. Damasceni. Orat. 2. de dorm.
Lesson hij. from St. John Deipar. sub finem.
Damascene. Lesson IV: Lectio iiij.
We hear from an ancient Ex antiqua accepimus tra-
tradition, that at the time of ditione, quod tempore glo-
the glorious falling asleep (i. e. riosae dormitionis beatae Vir-
death) of the blessed Mary, ginis, universi quidem sancti
aU the holy Apostles, who were Apostoh, qui orbem terrae ad
abroad over aU tbe earth salutem gentium peragrabant,
preaching the Gospel to the momento temporis in sublime
Gentiles, were in a moment of elati convenerunt Jerosolvmis:

THE ROMAN BREVIARY.

217

time assembled at Jerusalem,
being carried aloft in the air.
As soon as they arrived there,
a vision of angels appeared to
them, and the psalmody of
the heavenly powers was heard
by them ; and thus she (the
blessed Mary), with dirine
glory, delivered up her holy
soul into the hands of God.
But her body, the which had
in a certain ineffable way con
ceived God, being carried forth
to burial, with the singing of
hymns by the angels and the
Apostles, was deposited in a
sepulchre in Gethsemane ; and
there the chanting of the
angels continued for three
whole days. Lesson V.
But at the end of the three
days the chant ceasing, the
Apostles who were present
(for Thoraas, the only one
that had been absent, had not
arrived till after the third day,
and he wished to adore the
body which had conceived
God), opened the tomb ; but
her sacred body could no
where be found by them.
When they could find nothing
but the things that were de
posited with the body, and
had replenished themselves
with the ineffable fragrance
that issued from the sarae,
they closed the torab. Amazed
at this marvellous mystery,
tbey could come to no other
conclusion, than that He who
was pleased to take flesh of

cumque illic essent, eis visio
apparuit Angelica, et audita
est psalraodia coelestium po-
testatum ; et sic cum divina
gloria in manus Dei sanctam
tradidit animam. Ejus autem
corpus, quod Deum ineffabili
quadam ratione suscepit, cum
Angelica et Apostohca hymno-
dia elatura, in loculo fuit de-
positum Gethsemane : quo in
loco Angelorum cantus mansit
tres dies continues.

Lectio V.
Post tres autera dies Ange-
lico cantu cessante, qui aderant
Apostoli (cum unus Thomas,
qui abfuerat, post tertium diem
venisset, et quod Deum susce-
perat, corpus adorare voluisset)
tumulum aperverunt : sed omni
ex parte sacrum ejus corpus
nequaquara invenire potue
runt. Cura ea autem tantum
invenissent, in quibus fuerat
compositum, et ineffabili, qui
ex iis proficiscebatur, essent
odore repleti, loculum clause-
runt. Ejus mysterii obstupe-
facti miraculo, hoc solum co-
gitare potuerunt, quod cui
placuit ex Maria rirgine car-
nem sumere, et hominem fieri
et nasci, ciim esset Deus
verbum, et Dominus gloriae,
quique post partum incorrup-

218 ROMISH RITES.
the Virgin Mary, and to become tam servavit ejus rirginitatem,
man, and be born, though he eidem etiam placuit et ipsius,
was God the Word, and Lord postquam migrarit, immacu-
of glory ; and who, though latum corpus, incorruptum
born of her, left her an incor- servatum,translationehonorare
ruptrirginity; was also pleased, ante communem et universa-
after her decease, to honour lem resurrectionem.
the same immaculate body
still kept incorrupt, by trans
lating it to glory, before the
common and universal resur
rection. [Such is the pretended tradition, of which not a trace is to
be found in any genuine rehc of the first five centuries. Now
for some extracts from the serrices of the Feast. The following
are some of the Antiphons.]
Antiphon. Mary is taken up into heaven ; the angels re
joice ; praising, they bless the Lord.
Ana. Mary the Virgin, is assuraed to her ethereal bridal
chamber, where sits the King of kings on his starry throne.
( Maria Virgo assumpta est ad aetherium thalamum in quo Rex
regum stellate sedet solio.)
Ana. Daughter, blessed art thou of the Lord, because by
thee we have fellowship in the fruit of life. (Quia per te
fructum ritae communicavimus.)
Ana. Thou art beautiful and comely, daughter of Jerusalem,
terrible as an army set in array. Cant. vi. 3.* (Pulchra es, et
decora, filia Jerusalem, terribilis ut castrorum acies ordinata.)
Ana. Who is she that ascendeth rising as the mornmg,
fair as the moon, bright as the sun, and terrible as an army
set in array ? Cant. vi. 9. (Quae est ista quae ascendit sicut
aurora consurgens, pulchra ut luna, clara ut sol, terribihs ut
castrorum acies ordinata.)
Ana. To-day Mary Virgin, hath ascended to heaven:
rejoice ye, because she reigns with Christ.
Ana. Rejoice O Mary Virgin ! Thou alone destroyest all
heresies in all the world. (Gaude Maria Virgo, cunctas hae-
reses sola interemisti in universo mundo.)
Some of the Versicles. V. Vouchsafe that I praise thee,
O sacred Virgin. (Dignare me laudare te, Virgo sacrata.)
* These references are given according to the Douay version.

THE ROMAN BREVIARY.

219

V. Give me might against thy enemies. (Da mihi virtutem
contra hostes tuos.)
At Vespers — Hymn, " Ave Maris Stella," as before, p. 203.
At Matins. — Hymn. Hymnus.
Whom earth, and sea, and heavens, Quem terra, pontus, eethene.
Do worship, adore, proclaim. Colunt, adorant, prsedicant.
Him, ruler of the triple world, Trinam regentem machi-
Mary's maiden-bar encloses. nam,
Claustrum Mariae bajulat.

Whom moon, and sun, and all that is.
Devoted serve unceasing ;
Him, the Virgin's secret cell
With heaven's grace beshed, doth hear.
O thou gifted blessed Mother,
Who didst the Almighty Maker high.
The world grasping in his hand,
In thy womb's holy ark shut up.
0 thou the blest of heaven's herald.
Who by the Holy Spirit pregnant.
Didst, through channel undefiled.
Pour forth the nations' long-desired.
To thee, O Lord, the Virgin's Son,
Be glory, thy meed as such ;*
With Father, and with Holy Spirit,
Unto ages everlasting. Amen.

Cui luna, sol, et omnia
Deserriunt per tempora,
Perfusa coeli gratia,
Gestant pueUse viscera.
Beata mater munere,
Cujus, supernus artifex
Mundum pugillo continens ,
Ventris sub area clausus
est.
Beati coeli nuntio,
Foecunda Sancto Spiritu,
Desideratus gentibus,
Cujus per alvum fusus est.
Gloria tibi Domine,
Qui Natus es de Virgine,
Cum Patre et Sancto Spi
ritu,
In sempitema sajcula. Amen.

At Lauds — Hymn, " O Gloriosa Domina," &c., as before,
p. 203.
Collect. Pardon, we beseech
thee, 0 Lord, the sins of thy
servants : that we, who are not
able to please thee by our own
doings, may be savedf by the

Famulorum tuorum, quaesu
mus Domine, delictis ignosce :
ut, qui tibi placere de actibus
nostris non valemus, genetricis
Fihi tui Domini nostri inter-

* This is plainly the force of the words. Qui natus es de Virgine : the
praise is the Virgin's ; Christ is oiJy secondary. It is as if one should
say to another, " I love thee, the son of thy mother ;" that is, I love thee
for thy mother's sake. All must, some how or other, be detorted to the
glory of the great idol.
t It would seem that the Romanists in England are ashamed of this
Collect in its plain English garb. The translator of "A Missal for the
Laity" gives the words this softened tum, " That we who are not able to
do any thing of om-selves that can be pleasing to thee, may be assisted in
the way of salvation by the prayers of the mother of thy Son. " — (A

220 ROMISH RITES,
intercession of the Mother of cessione salvemur. Per eun-
thy Son our Lord. Through dem Dominum.
the same.
[" The capitula (i. e. short lessons) are all from the 24th
chapter of Ecclesiasticus, as before in the feast of the Con
ception. The Lessonsare — the primary sets — from theCanticles
or Song of Solomon. All of which book is read in those
Lessons during the eight days of the feast, to the octave in
clusive, and applied to the Virgin Mary. These therefore
need not be given here. The secondary sets of lessons are
principally from St. John Damascene and St. Bernard. From
the former a goodly extract has been already given at the head
of this article. The following are equally worthy of attention,
and will shew how idolatrous the Church is. Which inculcates
such sentiments.]
Second day within the Octave of the Assumption of Blessed
Mary, August 16. — In the second Nocturn.
From the sermon of St. John Damascene, Oration 2, on the
falhng asleep of the Mother of God, (de dormitioneDeiparse.)
Lesson IV. Lectio IV.
Let us rejoice in the ark Jubileraus in area Domini
of the Lord our God (i. e. Dei toto animo ; et muri
Mary), and the walls of cadent Jerechuntini, contrar
Jericho, that is to say, the riarum, inquam, Potestatumin-
hostile bulwarks of opposing festae munitiones. Cum David
powers, (i. e. evil spirits) will exultemus spiritu: Area enim
fall down. Let us exult in Dominihodierequierit. Clame-
spirit with David : for the ark mus cum Gabriele, quiprimum
of the Lord has found rest locum obtinet inter Angelos:
this day. Let us with Ga- Ave gratia plena, Dominus
brielwhois chief amongangels, tecum. Ave gaudii pelagus
cry aloud : HaU, thou fuU of inexhaustura : Ave unicum
grace, the Lord is with thee, molestiarum levamen : Ave
Hail, thou ocean of joy in- omnium cordis dolorum medi-
exhaustible ! HaU, thou sole camentum. Ave, sancta Virgo,
lightener of our sorrows ! per quara mors quidem fint
Hail, thou medicaraent of all expulsa, vita autem introducta.
Missal for the use of the Laity. London : Thomas Jones, Paternoster
Row. 1844.) The literal English did not suit, as he seems to have sus
pected, a Protestant atmosphere.

THE ROMAN BREVIARY.

221

our heart's dolours 1 Hail,
holy Virgin by whom death
in truth has been expelled,
and hfe brought in !
[Apostrophe to the Virgin's Sepulchre.]

Lesson V.
And thou, of sacred sepul
chres, the most holy, next to
the Lord's sepulchre, which
gave the beginning of life, and
was the fountain of the resur
rection ; for I wUl talk with
thee as though thou hadst
hfe : where, pray, is that pure
gold (i. e. the body !) which
the hands of the Apostles de
posited in thee ? Where are
those riches that cannot be
consumed? Where that pre
cious treasure which brought
forth life ? Where that new
volume, in which is inscribed
ineffably without hand, God
the Word ? Where that abyss
of grace ? Where that ocean
of cures? Where that all-
desirable body of the virgin
Mother of God ?

Lectio V.
Tu vero, o sacrorum sepul-
chrorum sacratissimum, post
Domini quidem sepulchrum,
quod vitae dedit principium,
quod fuit fons resurrectionis :
tecum enim loquar taraquam
ciim animate : ubinam est
aurum illud purum, quod ma
nus Apostolorum in te condi-
derunt? Ubi diritiae, quae
consumi nequeunt? Ubi pre-
tiosus ille thesaurus, qui vitam
suscepit ? Ubi novum volu
men, in quo ineffabiliter Deus
verbum sine manu inscriptum
fuit ? Ubi abyssus gratiae, ubi
pelagus curationum ? Ubi est
desirabile Ulud Dtiparae vir
ginis corpus ?

[Answer of the Sepulchre.]

Lesson VI.
Why seek ye in the sepul
chre her who has been trans
lated to the celestial mansions?
Why ask of me an account of
my guardianship ? I cannot
resist the dirine comraands?
That most holy body which to
me too has imparted holiness,
and replenished me with
fragrance of most precious un
guent, and made a temple of
God, haring left its shrouds, is

Lectio VI.
Quid quaeritis in sepulchro
earn, quae ad ccelestia translata
est tabernacula ? cur a me cus-
todiae rationem exposcitis ?
Non possum ego divinis jussis
resistere. Sacrosanctum illud
corpus, quod mihi quoque sanc-
titatem impertivit, ac pretio-
sissimi unguenti fragrantia me
replevit, et divinura templum
effecit,relictis sindonibus, abiit
raptum sublime, comitantibus

222

ROMISH RITES.

Angelis, Archaugelis, et omni
bus ccelestibus potentus. Ntmc
me circumdant Angeli, nunc
dirina in me habitat gratia.
Ego evasi oflficina medicinae
aegrotantibus : ego fons peren-
nis curationum : ego remedium
adversus daemones : ego civitaa
refugu omnibus ad me confu-
gientibus.

gone rapt on high, angels,
and archangels, and all the
heavenly powers bearing it com
pany (forming its retinue).
Now angels surround me.
Now the dirine grace dwells
in me. I have become a me
dicine shop to the sick: I ara
a perennial fountain of cures :
I ara a remedy against devils :
the city of refuge to all that
flee for refuge unto me.
[We shall only add the foUovring, out of the Lessons from
St. Bernard in the] BREVIARY.
On the Octave of the Assumption of the BlessedMary.
(Frora Serraon 4 of St. Bernard Abbot on the Assump
tion), Augt. xxii.
Second Nocturn.

Lesson VII.
Lo ! with our voices, with
which alone we can, we escort
thee, blessed Virgin, ascending
to thy Son, and follow thee at
least afar off. Be it thy gra-
ciousness to make known to
the world what grace thou hast
found with God, by obtaining
through thy holy prayers, par
don for the guilty, healing for
the sick, strength for the weak
of heart, consolation for the
afllicted, help and deliverance
for those that are in peril.
Also on this day of our solem
nity and joy, by thee, gracious
queen, let Jesus Christ, thy
Son our Lord, who is over all
God blessed for ever, bestow
the gifts of his grace on thy
poor servants, invoking with

Lectio VII.
Ecce quibus possumus voci-
bus ascendentem te ad Filium
deducimus, et prosequimur
saltem a longe, Virgo bene
dicta. Sit pietatis tuae, ipsam
quara apud Deum gratiam in-
venisti, notam facere mundo,
reis veniam, medelam aegris,
pusillis corde robur, afflictis
consolationem, periclitantibus
adjutorium et liberationem
Sanctis tuisprecibus obtinendo.
In hac quoque die solemnitatis
et laetitiae, dulcissimum Marise
nomen cum laude invocantihus
servulis, per te, Regina clemens,
gratiae suae munera largiatur
Jesus Christus filius tuus, Do
minus noster, qui est super
omnia Deus benedictus in sse
cula. Amen.

THE ROMAN BUEVIAliY. 223
praise, the most sweet name
of Mary. Amen.
[We proceed now to the Missal.]
On the Assumption of the BlessedVirgin Mary.— (Aug. 15.)
['The Lessons, both for the feast-day, and the vigil of the
same, are, as on other festivals of the Virgin, the 24th chap
ter of Ecclesiasticus ; which, as we have seen, is literally applied
by tbe Church to Mary. The only thing further worthy of
special notice, in addition to what has been given above from
the Breviary, is the Gospel for the day, which is :]
Sequence of the holy Gospel according to St. Luke.
(Luke X. 38-42.)
At that tirae :* Jesus entered into a certain castle,f and a
certain woman, by name Martha, received him into her house,
and she had a sister called Mary ; and so on.
[Now the reader, at first sight, may be somewhat puzzled
to say why this portion of Scripture is selected as the Gospel
for the feast of the Assumption. What connexion it can have
with the serrice, he will not easily discover, except indeed that
the name Mary occurs in it ; who yet was another Mary.
But when he reads the following Lesson, which is added to it
in the Breriary, his puzzle will cease, and he will have, at the
same time, a curious specimen of infallible Roman interpre
tation ]
Breviary. Octave of the Assumption of the Blessed Virgin
Mary. Second Nocturn. — (August 22.)
Lesson VII.— Luke x 38-42.
Homily of St. Bernard, Abbot. Sermon 2. On the Assump
tion of the Blessed Virgin Mary.
Into what castle do we say Quid introisse eum dicimus
that he entered ? Surely into in castellum ? Etiam in angus-
the narrow lodgment of the tissimum Virginalis uteri di-
Virgin's womb. And then, versoriura introirit. Denique,
"And a certain woraan re- et mulier quaedam excepit il-
* In illo tempore. This is the usual formal beginning of the Gospel
in the Missal.
t Infravit Jesus in quoddam castellum.

224

ROMISH RITES.

ceived him into her house."
O happy she, whose house
haring received the Saviour,
was found clean, it is true, but
not quite empty. For who
will call her empty whom an
angel, " Hails (as) full of
grace." And not this only,
but he (the angel) asserts
moreover that "The Holy
Ghost is about to come upon
her." And, for what purpose,
think you 1 For what, but to
fill her even more than full 1
For what, but that, by the
Spirit's coming on her, she
should hecoxaefull for herself,
and, by his super-comuig on
the same, super-iviSi, and super-
out-flowing for us also.
Lesson VIII.
Let the Sariour then enter
that house, and frequently
risit the same, which a peni
tent Lazarus sweeps, a Martha
adorns, and a Mary fills with
the devotedness of inward con
templation. But probably
some one may over-curiously
inquire, why there is no men
tion of Lazarus in this portion
of Gospel. No doubt the rea
son is, I think, lest that (the
mentioning of Lazarus) should
be discrepant with the de
signed* sirailitude. For the
Spirit intending us to under
stand here the rirginal house,t
very properly made no men-

lum in domum suum. Felix
mulier cujus domus, Salvatore
suscepto, inventa est munda
quidem, sed plane non vacua.
Quis enim vacuam dixerit,
quam salutat Angelus gratia
plenam? Neque hoc solum,
sed adhuc quoque in cam su-
perventurum asserit Spiritum
sanctum. Ad quid, putas, nisi
ut etiam super-impleat eam?
Ad quid, nisi ut adveniente
jam Spiritu, plena sibi, efidem
superveniente nobis quoque
superplena et supereffluens
fiat.

Lectio VIII.
Intretergo domum Salvator,
et frequenter visitet eam, quam
poenitens Lazarus mundat, or-
nat Martha, et Maria replet
internae dedita contemplationi.
Sed forte curiosius qnisquam
requirat, cur in praesenti Evan
gelica lectione nulla prorsus
Lazari mentio fiat. Arbitror
sane, ne id quidem a proposita
similitudine dissideret. Vir-
ginalem etenim domum intel-
ligi volens Spiritus sUuit non
incongrue poenitentiam, quae
malum utique comitatur Ab-
sit enim, ut proprii quidquam
inquinamenti domus haRC ali
quando habuisse dicatur, ut

• That is the body, the person, of the Virgin.
t Proposita, purposed, meant, by the Spirit, as is expressly said in the
next sentence.

THE ROMAN BREVIARY. 22.5
tion of penitence, which, you in ea proinde scopa Lazari
know, accompanies sin. And quaereretur.
far be it from us to say, that
that house had ever anything
defihng in it, so as to require
the broom of Lazarus therein.

Saturday Office of the Blessed Mary,*
[Rub.]
For all Saturdays throughout the year, except in Advent,
Lent, the Four Seasons ; and Vigils, [*with one or two raore
shght exceptions.] Vespers, Capitule, Eccles. xxiv.
Ab initio et ante saecula creata sum, &c. From the
beginning and before the world was, I was created, and unto
the world to come, I shall not cease to be, and in his holy
habitation I have ministered before him.
Hymn. Hail, star of the Ave maris steUa, &c.
sea, &c. as in p. 203.
Grace is diffused upon thy Vers. Diffusa est gratia in
lips. R. Wherefore God hath labiis tuis. Resp. Propterea
blessed thee unto everlasting, benedirit te Deus in eternum.
Blessed Mother, and Virgin Ad Magnificat, Ana Beata
undefiled, glorious Queen of mater, et intacta Virgo, gloriosa
the world, intercede for us Regina Mundi, intercede pro
unto the Lord. V. The Lord nobis ad Dominum. V. Domi-
be with you. nus vobiscum.
Collect. Oratio.
Grant, 0 Lord God, we be- Concede nos famulos tuos,
seech thee, unto thy servants, quaesumus Domine Deus, per-
to rejoice in perpetual health petua mentis et corporis sani-
of mind and body : and, by the tate gaudere : et gloriosa beatae
glorious intercession of the Marise Semper Virginis inter-
blessed Maiy, ever a Virgin, cessione, a praesenti liberari
to befreed frora present sorrow, tristitia, et eterna perfrui lae-
and to be crowned with eternal titia. Per Dominura.
joy. Through the Lord.
Ad Matutinura, Inritatorium. Ave Maria, HaU Mary;
Hymn, Quem terra, pontus, aethera, &c. as before.
• Officium Beatae Mariae in Sabbato.
VOL. VII. a

226

ROMISH RITES.

Absolution.
The Lord, through the
prayers and merits of the
blessed Mary ever Virgin, and
of all the saints, bring us to
the kingdom of heaven. R.
Amen. Benediction for the first
Lesson. The Virgin Mary,
together with her godly
progeny, bless us. R. Amen.
Resp. O thou holy, and
immaculate rirgin hood, with
what praises to magnify thee
I know not : because Him
whom the heavens could not
contain, thou in thy bosom
didst bear. V. Blessed art thou
amongst women, and blessed
is the fruit of thy womb.
Because Him whom, &c.
Benediction for the Second
Les,<ton.
Herself the Virgin of
Virgins, intercede for us to the
Lord. R. Amen.
Resp. II. For happy art
thou, O sacred Virgin Mary,
and most worthy of all praise ;
because of thee arose the Sun
of righteousness, Christ our
God. O pray thou for the
people, interposefor the clergy,
intercede for the devout female
sex : let all whosoever cele
brate thy holy commemo
ration be made sensible of (ex
perience) thy help. Because
of thee has arisen, &c.
Benediction for the Third
Lesson.
The Lord, through the

Absolutio.
Precibus et meritis beatae
Mariae semper Virginis, et
omnium Sanctorum, perducat
nos Dominus ad regna Coe
lorum. R. Amen.
Pro prima Lectione Bene
dictio. Nos cum prole pia
benedicat rirgo Maria. B.
Amen. Resp. Sancta et immacu
lata virgimtas, quibus te laudi
bus efferam, nescio : Quia
quem coeli capere non pote-
rant, tuo gremio contulisti.
V. Benedicta tu in muheribus,
et benedictus fructus ventris
tui. Quia quem, &c.

Pro Secunda Lectione Bene
dictio.
Ipsa Virgo Virginum inter
cedat pro nobis ad Dominum.
R. Amen.
Resp. II. Felix namque es
sacra Virgo Maria et omni
laude dignissima : Quia ex te
ortus est sol justitiae, Christus
Deus noster. V. Ora pro
populo, interveni pro clero,
intercede pro devoto femineo
sexu : sentiant omnes tu
um juvaraen quicunque cele
brant tuara sanctam commemo-
rationem. Quia ex te, &c.

Pro tertia Lectione bene
dictio.
Per Virginem matrem con-

THE ROMAN BREVIARY.

227

Virgin his mother, grant us cedat nobis
salvation and peace. R. Amen, et pacera.
At Lauds.

Dominus salutem
R. Amen.

Anaph. (From the Canti
cles) . While the king rechned
at his table ; my spikenard
gave forth sweet odour.
Antiph. His left hand is
under my head, and his right
hand shall embrace me. (Cant.
c. 2. Douay Version). Anaph.
I am black, but beautiful, O ye
daughters of Jerusalem : there
fore the King loved me, and
brought me back into his bed
chamber. Antiph. The winter
is now past, the rain is over
and gone : arise, my love, and
come. Anaph Thou art
beautiful, and sweet in thy
delights, 0 holy Mother of
God. Capitulum Ecclesus. xxiv.
Ab initio, et ante Saecula, &c., as before.

Ana. Dum esset rex in
accubitu suo, nardus mea dedit
odorem suaritatis.
Antiph. Laeva ejus sub
capite meo, et dextra illius am-
plexabitur me. Ana. Nigra
sum, sed formosa, filiae Jeru-
salera: ideo dilexit me Rex, et
introduxit rae in cubiculum
suum. Antiph. Jam hieras
transut, imber abiit et recessit:
surge amica mea, et veni.
Ana. Speciosa facta es, et
suaris in deliciis tuis, sancta
Dei genetrix.

Hymnus.
O gloriosa Domina, &c. ut
supra. Ana. Beata Dei genetrix,
Maria Virgo perpetua, tem-
plura Doraini, sacrarium Spi
ritus sancti: sola sine exem
plo placuisti Domino nostro
Jesu Christo : ora pro populo,
&c. as before. Ad Tertiam.
Resp. Breve. Specie tua, et
pulchritudine tua : intende,
prospere precede, et regna.

Hymn.
0 Lady, most glorious, &c.
as above, p. 203.
0 blessed Mother of God,
Mary ever a Virgin, temple of
the Lord, sanctuary of the
Holy Ghost: thou alone hast
pleased our Lord Jesus Chist
in a way not to be matched :*
pray for the people, interpose
for the clergy, &c.
At Terce.
Short Resp. With thy
comehness, and thy beauty
set out; proceed prosperously,
and reign.f
* She has the ear of Christ above all. There is no such advocate with
the rigid Judge as she.
t Psalm xliv. Douay Version : xlv. our Version.
a 2

228

ROMISH RITES.

At Nones.
Prayer.
O God, who by the prolific
rirginity of the blessed Mary,
hast constituted the rewards
of eternal salvation : Grant,
we beseech thee, that we may
be made sensible that she the
same intercedes for us, through
whom* we have merited to
receive the author of life, our
Lord Jesus Christ thy Son.
Who with thee.
Behold, 'twas Mary brought
forth to us the Saviour, whom
John seeing, exclaimed. Be
hold the Lamb of God ; lo !
he who taketh away the sins of
the world.
[One raore antiphon we add, to shew how they contrive to
turn all Scripture, as it were, to the account of Mary. An
ordinary reader of the Bible would be much puzzled to say how
the burning bush that appeared to Moses, could in any sense
be a type of Mary ; yet the authoritative office-book of Romish
worship finds no difiiculty at all in it. Thus one of the Anti
phons at Lauds is this :]
At Lauds after Advent.

Ad Nonam.
Oratio.
Deus, qui salutis aeternse
beatae Mariae rirginitate fe-
cunda, humane generi praemia
praestitisti: tribue quaesumus,
ut ipsam pro nobis intercedere
sentiamus, per quam meruimus
auctorem vitae suscipere,
Dominura nostrum Jesum
Christum filium tuum. Qui
tecum. Ana. Ecce Maria gennit no
bis salvatorem, quem Johannis
videns exclamavit, Ecce Agnus
Dei ; ecce qui tollit peccata
raundi. Alleluia.

We acknowledge that the
burning bush that could not
be consumed, which Moses
saw, was thy laudable virginity
preserved. Mother of God in
tercede for us. Ana. The root
of Jesse hath budded, a star is
risen out of Jacob, the Virgin
hath brought forth the Sari-

Ana. Rubum, quem riderat
Moyses incombustum, con-
servatam agnovimus tuam lau-
dabilera rirginitatem : Dei
genetrix intercede pro nobis.
Ana. [after the preceding, we
need not wonder at this ad
dition.] Germanarit radix
Jesse,f orta est stella ex Jacob,

* The service runs as though we owed all to Mary ! as though she were
the very source of salvation ! So it is also in the next extract, Ecce
Maria genuit, &c. as though it was to her we were indebted for the Lamb of
God ! But I suppose she is just as much the source of salvation, as my
window is the sun, because the light comes through it.
t The supposed infallible Church, thus taking the lead, and setting the
example in her offices, we should be less severe upon poor Liguori and bis

THE ROMAN BREVIARY.

229

our : we praise thee our God. Virgo peperit salvatorem : te
Ana. Lo ! Mary hath begotten laudamus Deus noster. Ana.
for us the Saviour whom John Ecce Maria genuit nobis salva-
seeing exclaimed, saying : torem, quem Johannes videns
Behold the Lamb of God, be- exclamarit dicens : Ecce Ag-
hold Him who taketh away the nus Dei, ecce qui tollit pecata
sins of the world. Alleluia. mundi. Alleluia.
[To the Office are appended short Lessons from the Fathers,
viz., one for each month, to be read with the Office every Sa
turday during the month. The following are two of these
Lessons :]
For the month of June. Mense Junio.
Sermon of St. Bernard, on Sermo Sancti Bernardi, Ab-
the words of Revelation, c. xn. bat. de verb. Apocal. xii. Sig-
" A great sign." num magnum.
One man, dearly beloved, Vehementer quidem nobis,
and one woman, have done us dilectissimi, rir unus et mulier
most grievous hurt indeed : una nocuere : sed gratias Deo,
but, nevertheless, thank God, per unum nihilominus virum,
by one man and one woraan, et mulierem unam omnia res-
all things are restored to us, taurantur, nee sine magno fce-
fellow saints of the Calendar, quoted by him, for finding Mary every
where almost in the Scriptures — -not in the Apocrypha merely, and in the
Canticles, and Proverbs, and Psalms — but almost everywhere, as any one
may see by glancing over the Glories of Mary. As, e.g. " Thy God
hath anointed thee with the oil of gladness, says Darid, speaking
propheticallyof MaTy,"p. 29. " Thy rod and thy staff, they have com
forted me." (Psalm xxiii.) Cardinal Hugo says, " that by the rod we are to
imderstand the intercession of Mary," p. 116. — "She (Mary) is the
privileged ark, where all that shelter themselves are saved from eternal
shipwreck," p. 100. " We said before, the ark of Noah . . was a figure of
Mary," p. 143. "The ark of the Lord . . . the ark iu which the
manna was preserved, and before which the walls of Jericho fell down,
was a figure of Mary" p. 158. " The dove retuming to the ark with the
green olive branch was a figure of Mary," p. 209. "The pillar of cloud
during the day, and the column of fire during the night, this marvellous
pillar was a figure of Mary," p. 160. Yea, "The throne of the divine
mercy predicted by Isaiah, is Mary. It is Mary (says Bonaventure)
through whose prayers the just and sinners find the consolations of
mercy," p. 218.
The reader will bear in mind, that " The Glories of Mary" is a modem
book, by a Saint just canonized, and whose writings have been pronounced
by the sacred congregation of rites, after the most rigorous examination,
to have nothing in them deserving of censure. A sentence approved by
Pius VII. m 1803. Ibid. p. 22.

230

ROMISH RITES,

and that too, not without a
great interest (increase) of
graces. For not as the offence,
so also the gift; but the great
ness of the benefit exceeds the
amount of the damage. And
the reason is, our most vrise
and merciful Maker did not
break up (destroy) what had
been shaken (fractured), but he
altogether repaired it to more
advantage: as forsooth, to form
unto us a new Adam out of
the old, and transform Eve
into Mary.
For the month of October.
Sermon of St. Bernard Ab
bot. From his Sermons on
xn. chap, of Revelation
Let us embrace, ray bre
thren, the foot-prints of Mary,
and with the most devout sup
plication prostrate ourselves at
her holy feet. Let us keep
hold of her, nor let her go till
she bless us : for powerful is
she. She is that fleece, you
know, between the dew and
the threshing-floor (Judges
ri.) : a woman between tbe
sun and the moon ; Mary is
set* between Christ and the

*idre gratiarum. Neque enim
sicut delictuin, ita et donum :
sed excedit damni aestimatio-
nem beneficn magnitude. Sic
nimihim prudentissimus, et
clementissimus artifex, quod
quassatum fuerat, non confie-
git, sed utilius omnino refecit :
ut ridelicet nobis novum for-
maret Adam ex veteri, et Evam
transfunderet in Mariam.

Mense Octobri.
Sermo sancti Bernardi Ah-
batis. Ex serm. in cap. 12,
Apocal. ante med.
Amplectamur Mariae vesti
gia, fratres mei, et devotissima
supplicatione beatis illius pedi
bus provolvamur. Teneamus
eam, nee diraittamus, donee
benedixerit nobis : potens est
enim. Nempe vellus est me
dium inter rorem et aream:
mulier inter solera et lunam ;
Maria inter Christum et Ec
clesiam constituta. Sed forte
miraris, non tam vellus oper-
tum rore, quara amictam sole
* That the Virgin Mary is authoritatively set, or enthroned by Dirine
appointment, between Christ and the Church, and that through her all
grace flows, is the popular and current doctrine of the Church of Rome.
So it is in Liguori^assim : — To Christ is committed " tbe dominion of
Justice" only, " to Mary that of mercy," p. 29. Thus itis that the sainti
explain, he says, "that verse of the Psalm, ' Give to the King thy jnig-
ments, 0 God, and to the King's son, thy Justice, tbat is, God has given
Justice to the King, his son, because he has given mercy to the
Queen, his mother," lb. Chapter V. Section I. is, " The necessity of
Mary's intercession in order to salvation. This necessity arises from the
will of God, who vrishes that we receive all graces through the prayers of
Mary. . . That God has constituted Mary the ordinary dispensatrix of Ws
graces, was the opinion of St. Bernard; it is now common among theo
logians," p. 172. Yea, he says, " Mary," says St. Chrysostom, "hasbeen

THE ROMAN BREVIARY. 231
Church. But perhaps thou mulierem. Magna siquidem
wonderest net so much at the famiharitas, sed mira omnino
fleece covered with dew, as at vicinitas solis et mulieris.
the woman clothed with the Quomodo enim in tam vehe-
sun. Great, it is true, is the fa- menti fervore tam fragilis na-
mUiarity, but altogether won- tura subsistit ? Merito qui-
derful is the proximity of the dem admiraris Moyses sancte,
sun and the woman. For et curiosius desideras intueri.
how does so frail a nature Verum tamen solve calceamenta
subsist in heat so burning? de pedibus tuis, et involucra
Deservedly dost thou wonder, pone carnalium cogitationum,
0 holy Moses, and over-curi- si accedere concupiscis.
ously desire to look in. Ne
vertheless loose thy shoes from
off thy feet, and put away thy
veils of carnal thoughts, if
thou wishest to come near.
[These extracts are from the Saturday's Office of the
Blessed Mary. The following are from " The Little Office
of the Blessed Mary," which may be said on any other day
but Saturday, with some other exceptions ; and on the days
on which the Saturday's Office is not to be used.]
Little Office of the Blessed Mary — Officium Parvum
Beatae Mariae.
All the Hours begin with "Ave Maria gratia plena," &c.
which is said secretly except the office of the day is added.
elected from all eternity, as the Mother of God, that she may save by her
mercy those to whom her Son in justice could not grant pardon," p. 211.
So, in short, it is throughout the whole volume of the Glories of Mary ;
and, indeed, so it is in the teaching ex cathedra of the present Pope. In his
last Encyclical from Gaeta, he says, repeating the words in the above
lesson, Beatissima Virgo . . . inter Christum et Ecclesiam consti
tuta, ac tota suavis et plena grati'arum, " is all sweetness, and has the
plenitude of grace," the word tota referring to Christ, who has all justice.
So a little after, Deus totius boni plenitudinem posuit in Maria : ut
proinde, si quid spei in nobis est, si quid gratise, si quid salutis, ab ea
norissemus redundare . . . quia sic est voluntas Ejus Qui totum nos
habere voluit per Mariam — " God has placed the plenitude of all good in
Mary ; in such sort that if there be in us any hope, any grace, any saving
health, we should acknowledge that it is from Her we receive it (i.e. we
should give Her the glory of it), because such is the witl of Him who hath
willed that we should have all through Mary." (Encyclical given at
Gaeta, 2nd February, 1849.) So it is then in the Church of Rome, down
from the Head to the tail inclusive ! Is it not the Gospel of Satan }

232 ROMISH RITES.
["Many of the Antiphons, Responsories, Versicles, Prayers, &c.
are the same as in the preceding Office. The following ex
tracts consist chiefly of those that are added here. In all
the Hours, several Psalms are read ; to each of which Anti
phons to the Virgin are prefixed, which are chanted before and
after the Psalm, as indicating to whose praise the Psalms are
sung, and whose worship it is that is being specially cele
brated. For example :]
At Vespers, Ana. Dum Erat Rex. Ps. cix.
WhUst the king was recUning at his table, my spikenard
sent forth a sweet smell. The Lord said to my Lord, &c.
to the end ; and then Gloria Patri ; -\na. Dum esset Rex, &c.
[Then comes the next Psalm, thus :]
Ana — Laeva ejus. Psalraus cxii.
His left hand was under my head, &c. Praise the Lord, ye
children ; praise the name of the Lord, &c. Gloria Patria,
Ana Laeva ejus.— ["And so on through all the Hours. So that
Mary is thus associated with the Trinity, and is, in fact, the
chief object of worship in the whole Office.]
Capitule, Eccles. xxiv. v. 14.
From the beginning, and before the world, was I created,
aud unto the world to come I shall not cease to be, and in the
holy dweUing-place I administered before him. R. Deo
gratias. [Douay version.]
Hymn — Ave Maris SteUa, &c.
Collect (second). Oratio.
Protect, 0 Lord, thy peo- Protege, Domine, populum
pie, and with thy perpetual tuum, et Apostolorum tuorum
defence preserve them trust- Petri et Pauli, et aliorum Apos-
ing, as they do, in the patron- tolorum patrocinie confiden-
age of Thy holy Apostles Peter tem, perpetua defensione con-
and Paul, and the other Apos- serva.
ties. At Compline. Ad Completorium.
Hymn [after the Psalms.] Hymnus.
Salvation's author, bear in mind. Memento salutis auctor.
That once of this our mortal frame, Quod nostri quondam cor-
By being of chaste* Virgin bom, poris.
The fleshly form tbou didst assume. Ex illibata Virgine
Nascendo, formam somp-
seris-
• Illibata — untouched, undefiled, immaculate. — Here again all the
praise is to the Virgin. How cold the address, Salutis Auctor, compared

THE ROMAN BREVIARY.

233

Mary, mother of grace [divine],
Mother of mercy.
Thou protect us from the foe.
And in death's [dread] hour receive us.

Maria mater gratise.
Mater misericordisE,
Tu nos ab hoste protege,
Et hora mortis suscipe.

To* thee, 0 Lord, the Virgin's Son,
Be glory, thy meed as such ;
With the Father and the Spirit,
Unto ages everlasting. Amen.
This hjTnn is sung in aU the
Capitule, Eccles. c. xxiv. v. 24
and of fear, and greatness,t and
V. Pray for us, holy Mo
ther of God. R. That we
may be made worthy of the
promises of Christ.
Antiphon at the Nunc dimit-
tis.
We fly to thy protection, O
holy Mother of God : despise
not our deprecations in our
necessities, but ever deliver
us from all dangers, O glo
rious and blessed Virgin. J

Gloria tibi Domine,
Qui natus es de Virgine,
CumPatre et SanctoSpiritu,
In sempitema saecula. Amen.
Hours. . — I am the mother of fair love,
holy hope. R. Deo Gratias.
V. Ora pro nobis, sancta Dei
genetrix. R. Ut digni efficia-
mur promissionibus Christi.
Ad Nunc dimittis Antiphona.
Sub tuum praesidium con-
fugimus, sancta Dei genetrix :
nostras deprecatienes ne dis-
picias in necessitatibus, sed a
periculis cunctis libera nos
semper, Virgo gloriosa et be
nedicta.

At Matins.
Hyran. Hymnus.
Whom earth, and sea, and Quem terra, pontus, aethers,
heavens, &c., as in p. 219. &c.
[Before and after second Psalm.]
Like choice myrrh thou Ana. Sicut myrrha electa

with that to Mary, Tu nos, &c. Thou, not He ; and Suscipe, Take us to
thyself, as Queen of heaven. Stephen's prayer was " Lord Jesus receive,
(Suscipe, as it would be in Latm,) my spirit." But in the Breriary is
another Gospel, which yet is not another.
* This verse is sung at the end of most of the hymns in praise of the
Virgin. t Magnitudinis. So the reading is here. In the preceding lessons
of the Breriary it is Agnitionis.
X stronger language than this could not he used in prayer to God him
self ; one has only to put God, or Lord, in the place of Mary, and all will
be suitable. Yet this is one of the first prayers a Romanist child is
¦taught to lisp.

234 ROMISH RITES.
hast given forth sweet odour, odorem dedisti suavitatis,
0 holy Mother of God. sancta Dei genetrix.
[Before and after another :]
Rejoice, O Mary, the Vir- Ana. Gaude Maria Virgo,
gin ; thou alone hast destroyed cunctas haereses sola intere-
all heresies in all the world. misti in universo mundo,.
[Before and after many is :]
[Gird thy sword upon thy Ana. Specie tua et pulchri-
thigh, O thou most mighty], tudine tua, intende, prospere
With thy comeliness, and thy precede, et regna.
beauty set out, proceed pros
perously, and reign. (Douay.)
Vouchsafe that I praise Ana. Dignare me laudare
thee, 0 sacred Virgin: give te, Virgo sacrata: da mihi
me might against thy enemies, virtutem contra hostes tuos.
Daughter, blessed of the Ana. Benedicta filia tu a
Lord art thou (or be thou). Domino, quia per te fructum
because, by thee, have- we par- vitae comraunicarimus.
taken of the fruit of life.
[We shall add but one more extract. It is the last verse of
the 86th (87th) Psalm. This verse is made the Antiphon to
the same Psalra, and thus expressly apphed to the Virgin m the
office. Thus:]
Like as the dweUing of all Ana. Sicut laetantium om-
us that rejoice is in thee, O nium nostrum habitatio est in
holy Mother of God. te, sancta Dei genetrix.
[In the Office the words run thus, from the last verse of the
Psalm inclusively.]
Sicut laetantium omnium : habitatio in te. Gloria Patri.
Ana. Sicut laetantium omnium nostrum * habitatio est
in te, sancta Dei genetrix. [The added words directly
turning aside the apphcation frora God to the great idol.
It is scarcely needful to add, that our version (Psalm H)
is, ' For all my fresh springs are in thee." Upon which
verse Bishop Home, quoting Chandler, says, "They shall
sing as those that lead up the dance, i. e. most joyfully ; and
the burden of the song shall be, ' All my springs (or foun
tains) are in thee,' i. e. the fountain of salvation ... All
those springs of grace which flow by the dirine appointment
* The Italics are the translator's ; marking the words that are added,
in order to apply the Psalm to Mary.

THE ROMAN MISSAL.

235

while the world lasts, for the purification and refreshment of
mankind upon earth." But, with the unhappy Romanist, it is
altogether the reverse ! He seeks them elsewhere — ]

The Mass on Ash Wednesday (Feria quarta Cinerum.)

Before mass, ashes are hal
lowed, made of branches of
olives, or other trees which
were hallowed the year before.
The ashes are hallowed thus :
After Nones, the priest, vested
in a riolet coloured plurial,
or without casula, proceeds
with his ministers similarly
vested, to bless the ashes which
are placed in a vessel on the
altar. There, after the Anti
phon, standing at the Epistle
side, not turning biraself to
the people, with hands joined,
he says : Let us pray.
Almighty and everlasting
God, spare the penitent,* be
merciful to the suppliant : and
vouchsafe to send thy holy
angel from heaven to ble -f ss
and sancti -|-fy these ashes;
that they be a saving remedy
to all that humbly implore
thy holy name, and accuse
themselves, from a conriction
of their sins, lamenting their
transgressions in the sight of
thy dirine clemency, or ear
nestly supplicating thy most
gracious goodness : and grant
through the invocation of thy
most holy name, that who
soever shall be sprinkled with

Ante Missam benedicuntur
cineres facti de rarais oliva-
rum, sive aliarum arborum,
praecedeuti anno benedictis,
hoc modo, Finita Nona, sa
cerdos indutus pluriali riola-
ceo, vel sine casula, cum
ministris similiter indutis, pro
cedit ad benedicendum cineres
in vase ahquo super altari
pesitos.

Oremus.
Omnipotens sempiterne Deus,
parce poenitentibus, propitiare
supphcantibus ; et mittere dig
neris sanctum angelum tuum
de coelis, qui bene -|- dicat, et
sancti-f ficet hos cineres : ut
sint remedium salubre omni
bus noraen sanctum tuum
humiliter implorantibus, ac
semetipsos pro conscientia de-
hctorum suorum accusantibus,
ante conspectum divinae cle-
mentiae tuae facinora sua de-
plorantibus, vel serenissimam
pietatem tuam supphciter
obnixeque flagitantibus : et
praesta per invocationem sanc-
tissimi nominis tui ; ut, qui-

Poenitentibus. — In Romish phraseology, "Those doing penance.''

236

ROMISH RITES.

the same (ashes), for the
redemption of their sins, may
obtain health of body, and
protection of soul. Through
Christ our Lord. R. Amen.
Let us pray.
O God, who desirest net the
death, but the repentance, of
sinners ; graciously look upon
the frailty of man's condition :
and in thy goodness vouchsafe
to ble-|-ss these ashes, which
we design to put upon our
heads for the sake of express
ing our humility and meriting
thy pardon : that as we ac
knowledge that we are ashes,
and about to return to the
dust for the desert of our pra-
vity, so we may raerit merci
fully to obtain the pardon
of all our sins, and the reward
promised to the penitent.
Through Christ our Lord. R.
Amen. Let us pray.
O God, who art conciliated
by our humbling ourselves,
and art propitiated by our
making satisfaction to thee ;
incline the ear of thy goodness
to our prayers; and, upon the
heads of thy servants sprinkled
with these ashes, propitiously
shed forth the grace of thy
benediction : that thou mayest
both replenish them with the
spirit of corapunction, and
grant them effectually what
they shall justly demand of
thee, and what thou grantest
decree to remain perpetually

cumque per eos aspersi fuerint,
pro redemptione peccatorum
suorum, corporis sanitatem, et
animae tutelam percipiant.
Per Christum Dominum nos
trum. R. Amen.
Oremus.
Deus, qui non mortem, sed
poenitentiam desideras pecca
torum ; fragihtatem condi
tionis humanae benignissime
respice ; et hos cineres, quos
causa proferendse humilitatis,
atque promerendae veniae, capi
tibus nostris imponi decerni-
raus, bene -|- dicere pro tua
pietate dignare : ut qui nos
cinerera esse, et ob pravitatis
nostrae demeritum in pulve-
rem reversuros cognoscimus;
peccatorum omnium veniam,
et praemia poenitentibus repro-
missa, misericerditer consequi
merearaur. Per Christum
Dominum nostrum. R. Amen.
Oremus.
Deus, qui humihatione flec-
teris, et satisfactiene placaris ;
aurera tuae pietatis inchna
precibus nostris: et capitibus
servorum tuorum, horum ci
nerum aspersione contactis,
effunde propitius gratiam tuae
benedictionis ; ut eos et spiritu
compunctionis repleas, et quae
juste postulaverint, efficaciter
tribuas ; et concessa, perpetuo
stabilita et intacta manere
decernas. Per Christum Do
minum nostrum. R. Amen.

THE ROMAN MISSAl. 237
stable and intact. Through
Christ our Lord. R. Amen.
Let us pray. Oremus.
Almighty and everlasting Omnipotens sempiterne
God, who didst give to the Deus, qui Niniritis in cinere
Ninevites doing penance in et cilicio poenitentibus indul-
ashes and sackcloth, thy heal- gentiae tuae remedia praestitisti;
ing forgiveness ; mercifully concede propitius; ut sic eos
grant, that we may so imitate imitemur habitu, quatenus
the same in our bearing, as to veniae prosequamur obtentu.
obtain thy pardon. Through Per Dominum.
the Lord.
These prayers ended, the celebrant, after putting incense into
the thurible, sprinkles the ashes thrice (ter) with holy water,
saying the Antiphon, Asperges, without chant and without
Psalm, and fumes them thrice with the incense. Then the
more dignified priest of the clergy present, comes up to the
altar, and puts ashes on the head of the celebrant, who does
not kneel (iraponit cinerera celebranti non genuflexo). But
if no other priest be present, the celebrant puts the ashes on
his own head, kneeling before the altar, and saying nothing.
Next, while the Antiphon, &c. is chanted, he puts them first
en the Priest, who ministered them to hiraself, and next on
the rainistering clerks, kneehng before the altar, saying to
each: Remember, O man, thou art dust, and unto dust thou shalt
return. After this, the rest come up ; first the clergy, then the
people, and on bended knees before the altar, receive, one by
one, the ashes on their heads, from the Priest, who says, as
before :
Remember, O man, &c.
The imposition of the ashes being finished, the mass for the
day is said. The Mass on Palm Sunday.
Terce being ended, and the holy water sprinkled, the Priest
in a riolet-coloured pluvial, or without the casule, with his
ministers similarly vested, proceeds to bless (ad benedicendum)
branches of palras and ohves, or other trees, placed before the al
tar, or at the Epistle side. After the Antiphon, the priest stand
ing, not turning to the people, says. The Lord be with you, &c.

238

ROMISH RITES.

After the Gospel, the boughs are hallowed thus : the Priest
standing at the Epistle side says :

Let us pray.
O God, increase the faith of
those hoping in thee, and mer
cifully hear the prayers of thy
suppliants : let thy manifold
mercy come upon us : also be
thesebranches of palm,orolive,
hal -H lowed : and as thou didst
multiply (enlarge), in figure
of the Church, Noah coming
forth of the ark, and Moses
going forth frora Jigypt with
the children of Israel ; so
let us, carrying palras and
branches of olives, go forth to
meet Christ with good works,
and through hira, enter into
eternal joy. Who with thee,
&c.

Oreraus.
Auge fidem in te speran-
tium Deus, et supplicum pre
ces clementer exaudi : veniat
super nos multiplex misericor
dia tua : bene -|- dicantur et hi
palmites palmarum, seu oliva
rum : et sicut in figura Eccle
siae multiplicasti Noe egredi-
entera de area : et Moysen ex-
euntem de iEgypto cum filiis
Israel ; ita nos portantes pal-
mas, et ramos olivarum, bonis
actibus occurramus obriam
Christo, et per ipsum in gau-
dium introeamus aeternum,
Qui tecum rivit et regnat in
unitate Spiritus Sancti Deus.

Then follows a proper Preface, (i. e. a Sursum Corda). After
which come the following prayers :

Let us pray.
We beseech thee, 0 holy
Lord, Alraighty Father, ever
lasting God : that thou vouch
safe to ble-f-ss and sancti -|-fy
this creature of olive, which at
thy coramand has sprung from
material wood, and which the
dove, returning to the ark, car
ried in her mouth : that who
soever shall receive the same,
may obtain protection of soul
and body : and be it unto us,
O Lord, a remedy bringing
salvation, and a sacrament of
thy grace. Through our Lord.
R Amen. Let us pray.
O God, who gatherest to-

Oremus.
Petimus, Domine Sancte,
Pater omnipotens, aeterne De
us : ut hanc creaturam ohvae,
quara ex ligni materia prodire
jussisti, quamque columba re-
diens ad arcam proprio pertu-
lit ore, bene -|- dicere, et sanc
ti -\- ficare digneris : ut quicum
que ex ea receperint, accipiant
sibi protectionem amimae et
corporis : fiatque, Domine,
nostrae salutis remedium, tuse
gratiae sacramentum. Per Do
minum nostrum. R. Amen.

Deus,

Oremus.
qui dispersa con-

THE ROMAN :\riSSAL.

239

gether the things that are
scattered, and when gathered,
preservest them : who didst
bless the people that went
forth, carrying boughs to
meet Jesus : ble-|-ss also
these boughs of palm and
ohve, which thy servants faith
fully take up to the honour
of thy name ; that unto what
ever place they shall be
brought, the dwellers of that
place may obtain thy benedic
tion : and all adversity being
chased thence away, thy right
hand may protect the re
deemed of Jesus Christ thy
Son our Lord. Who with
thee hveth. Let us pray.
0 God, who by a wonderful
arrangement and order, hast
willed to shew us the econo
my of our salvation, even by
tbnngs sensible : grant, we be
seech thee, that the devout
hearts of thy faithful ones
may wholesomely understand
what is mvsteriously signified
by the fact, that the multi
tude, this day inspired by hea
venly light, going forth to
meet the Redeeraer, strewed
branches of palms and olives
under his footsteps. Now
the . palm-branches have in
riew his triumphs over the
prince of death, whUe the
bundles of ohve proclaim, in a
sense, that spiritual unction is
come. For that blessed mul
titude of people even then un
derstood it to be prefigured,

gregas, et congregata con-
servas : qui populis obriam
Jesu ramos portantibus bene-
dixisti : bene -|- die etiam hes
ramos palmae et ohvae, quos
tui tamuli ad honorem nomi
nis tui fideliter suscipiunt : ut
in quemcumque locum intro-
ducti fuerint, tuam benedic
tionem habitatores loci illius
consequantur ; et omni ad-
versitate effugata, dextera tua
protegat quos redemit Jesus
Christus Fihus tuus Dominus
noster. Qid tecum vivit.

Oremus.
Deus, qui mire disposi-
tionis ordine, ex rebus etiam
insensibilibus dispensationem
nostrae salutis ostendere vo
luisti : da quaesumus : ut de
vota tuorum corda fidelium
salubriter intelligant, quid
mystice designet in facto,
quod hodife ccelesti lumine
afflata, Redemptori obriam
procedens, palmarum atque
olivarum ramos vestigus ejus
turba substrarit. Palraarura
igitur rarai de mortis principe
triumphos expectant : surcuh
vero olivarum, spiritualem
unctionem advenisse quodam-
modo claraant. Intellexit
enim jam tunc ilia hominum
beata multitudo praefigurari,
quia Rederaptor noster hu
manis condolens miserus, pro
totius mundi rita cum mortis

240

ROMISH RITES.

that our Redeemer, compas
sionating the miseries of man,
was about to battle with the
prince of death for the life of
the whole world, and to tri
umph by dying : and there-
fere, with a pious obedience,
they administered such things
as would declare at once the
triumphs of his rictory, and
the rich unction (pinguedi
nem, fatness) of his mercy.
The which, both fact and sig
nification, we also retaining,
with a full faith, raost humbly
beseech thee, O holy Lord,
alraighty Father, everlasting
God, through the same our
Lord Jesus Christ : that in
him, and by him, whose mem
bers thou hast willed us to
become, we winning the vic
tory over the empire of death,
may merit to be partakers of
his glorious resurrection. Who
with thee liveth.
Let us pray.
0 God, who didst order a
dove, by an ohve-branch, to
announce peace to the world :
sancti -|-fy, we beseech thee,
these branches of olives and
other trees, with thy heavenly
bene -|- diction; that te aU thy
people they be profitable unte
salvation. Through Christ
our Lord. R. Amen.
Let us pray.
Hal -1- lew, we beseech thee,
O Lord, these boughs of palm,
or ohve ; and grant that what
thy people this day act corpo
rally unto the venerating of

principe esset pugnaturus, ac
moriendo triumphaturus : et
ideo taha obsequens adminis-
trarit, quae in iUo et trium
phos rictoriae, et misericor
diae pinguedinem declararent.
Quod nes quoque plena fide
et factum, et significatum re-
tinentes, te Domine Sancte,
Pater omnipotens, aeterne
Deus, per eumdem Dominum
nostrum Jesum Christum
supphciter exoramus : ut in
ipso, atque per ipsum, cujus
nos membra fieri voluisti, de
mortis imperio rictoriam re-
pertantes, ipsius gloriosae re
surrectionis participes esse
mereamur. Qui tecum rivit.

Oremus.
Deus, qui per ohvae ramum,
pacem terris columbam nun
tiare jussisti : praesta quaesu
mus ; ut hos ohvae cetera-
rumque arborum ramos cce
lesti bene -j- dictione sancti
fices : ut cimcte populo tuo
proficiant ad salutem. Per
Christum Dominum nostrum.
R. Amen. Oremus.
Bene -|- die, quaesumus Do
mine, hos palmarum, seu oh-
varum ramos : et praesta, ut
quod popidus tuus in tui
venerationem, hodierna die

THE ROMAN MISSAL. 241
thee, they may perfect the corporaliter agit, hoc spiritu-
same spirituaUy, in earnest aUter summa devotione perfi-
devotion, by winning the ric- ciat, de hoste rictoriam reper
tory over the enemy, and lev- tando, et opus misericordiae
ing with all their might the summopere diligendo. Per
work of mercy. Through the Dominum.
Lord. Here the celebrant puts the incense into the thurible : then
he sprinkles the branches thrice with holy water, and thrice
fumes them with the incense. [After which follows another
prayer], by which the haUowing being completed, the more
dignified one of the clergy (dignior ex clero) goes up to the
altar, and gives a hallowed bough to the celebrant, who does
net kneel. Nest, the celebrant, standing before the altar, and
facing the people, distributes the boughs, giving, first, to the
mere dignified one ; then to the Deacon and Subdeacon minis
tering ; next to the rest of the clerks, one by one in order ;
and lastly, to the laics : aU of them (all down from the cele
brant) kneeling and kissing the bough, and the hand of the
celebrant, prelates excepted, if present. During the distribu
tion, the choir chant the Antiphon.
The chUdren of the Hebrews went forth to meet the Lord
in the way, crying out and saying, Hosanna in the highest.
Another Antiphon. The chUdren of the Hebrews strewed
their garments in the way, and shouted saying, Hosanna to the
Son of Darid ! blessed is he that cometh in the name of the
Lord. These Antiphons they repeat untU the distribution is
finished. Then the Priest says :
Let us pray. Oremus.
Almighty and everlasting Omnipotens sempiterne Deus,
God, who didst cause our qui Dominum nostrum Jesum
Lord Jesus Christ to sit on Christum super puUum asinae
the celt of an ass, and didst sedere fecisti, et turbas po-
teach the multitude of the pulorum vestimenta, vel ramos
people to spread their gar- arborum in ria stemere, et
ments or boughs of ohve in Hosanna decantare in laudem
the way, and to chant Hosan- ipsius docuisti da quaesumus ;
na in his praise : grant, we ut illorum innocentiam imitari
beseech thee, that we may be possimus, et eorum meritum
VOL. VII. K

242

ROMISH RITES.

able to imitate the innocency * consequi mereamur. Per eum-
of the same, and merit to ob- dem Christum Dominum nos-
tain their desert. Through trum. R. Amen.
the same Christ our Lord.
R. Amen.
Next they make a procession [with the cross, incense,
lighted candalabra, fumer, &c.] all carrying their branches,
and singing Antiphons.
When the procession is retuming, two or four chanters
enter the church, and having shut the door against the rest,
and standing with their faces towards the procession, begin the
verses Gloria, laus, and sing the two first of them. After
which, the Priest, and the rest that are outside the church, re
peat the same verses. Next, those within chant the next
verses, or all of them if they will, and the Priest, &c. without
respond as before. Thus :

Be glory, praise, and honour sung
To thee, O Christ, Redeemer, King,
To whom the comely boyhood band,
Devout Hosanna erst did pour.
Be glory, praise, &c.
Of Israel thou'rt the rightful king,
And David's long-expected Son ;
Who blessed comest, as God to
reign. Be glory, praise, &c.
Their lands to thee aU heaven's host.
With death-doomed man, in concert
sing,
While with them all creation joins.
Be glory, praise, &c.
To thee vrith palms the Hebrew
throng
Came greeting. Lo ! All hail, they
said;
With prayer, aud vow, and hymn
ing. Be glory, praise, &c.
So these to thee, thy Cross in view.
Their homage paid, Lo ! we our
notes

Gloria, laus, et honor, tibi sit Rex
Christe Redemptor ;
Cui puerile decus prompsit Hosan
nah pium. R. Gloria, laus, &c.
Israel es tu Rex, Daridis et in
clyta proles :
Nomine qui in Domini Rex bene-
dicte venia.
R. Gloria, laus, &c.
Coetus in excelsis te laudat coeUcus
omnis,
Et mortalis homo, et cuncta creata
simul. R. Gloria, laus, &c.
Plebs Hebrsea tibi cum palmis obvia
venit :
Cum prece, voto, hymnis adsumus
ecce tibi. R. Gloria, laus, &c.

Hi tibi passuro solvebant mania
laudis :

• This prayer makes literal saints of the Jewish multitude bearing the
palm-branches !

THE ROMAN MISSAL. 243
Glad strike up to thee now reign- Nos tibi regnanti pangimus ecce
ing. melos.
Be glory, praise, &c. R. Gloria, laus, &c.
These thy approval won : O that we, Hi placuere tibi, placeat devotio
Good King, kind Lord, thy smUe nostra :
might gain ; Rex bone, Rex clemens, cui bona
Whom all that's good doth ever cuncta placent.
please. R. Gloria, laus, &c.
Be glory, praise, &c.
These verses being finished, a Subdeacon with the shaft of
the cross, smites the door (hastUi Crucis precutit portam),
which immediately opens; and the procession enters the
-Church, chanting :*
The Lord entering the holy city, the children of the He
brews proclaiming the resurrection of life, cried, with palm-
branches in their hands, Hosanna in the highest.
Then the mass is celebrated, aU retaining the branches in
their hands, tUl after the chanting of the Passion and the Gospel.

Mass on Maundy Thursday. — (In coena Domini.)
[On the three days before Easter Day, many rites and cere
monies are performed. On Thursday, there is the benediction
of the catechumenal and chrismal eUs, and the eU of the
sick, described in a preceding article. There is performed also,
on this day, the ceremony of reserving a consecrated wafer for
the mass on Good Friday, on which no consecration takes place,
and which is, therefore, caUed The Mass of the Presanctifled:
after this is the ceremony of Denuding the Altar, and then
that of assembUng to perform the commandment, i. e. the
washing of the feet of some brethren. These will be better
understood from the following extracts]
[Rub.]
To-day the priest conse- Hodie sacerdos consecrat
* What fun is all this ! if an expressive word may be allowed. How
farcical is Popery ! What a solemn mockery of things the most sacred !
A youth of the translator's acquaintance, at the inritation of a Romanist
lady, accompanied her to the Mass-house. He had never seen the cere
mony before. On his retum, being asked by the lady, iu the translator's
presence, how he Uked all he had seen, he replied very innocently, but
very truly : " I was delighted, I should much like to see it again — it was
so like Blue-beard!" This is exactly it — it is a spectacle for children.
Would God it were as harmless as the worst spectacles, bad as they are.
But no, it has all the sting and all the poison of the old serpent.
E 2

244

ROMISH RITES.

crates two hosts, one of which
he receives (eats), and reserves
the other (alteram reservat)
for the day following, when
the sacrament is not conse
crated (in quo non conficitur
sacramentum). He reserves,
moreover, some sraall conse
crated hosts, if it is needful to
do so, for the sick : but he
drinks the whole of the blood;
and, before he washes his fin
gers, he puts the reserved
host in another chahce, which
the deacon covers with a pall
and paten, and then spreading
a veil over it, places it on the
middle of the altar. After
that, is the communion, and
the mass is completed. The
priest kneels whenever he
goes up to, or recedes from,
the middle of the altar, or
passes the reserved sacrament ;
and when he says, " The Lord
be with you," he does not tum
te the people, when at the
front of the altar, lest he turn
his back to the sacrament, but
when at the Gospel side ;
there toe, at the end, he gives
the benediction, and he dees
not complete the circle. (Et
non perficit circulum.)
On this day, there shaU be in readmess in some chapel, or
altar of the Church, a fittujg place, garnished with veils and
Ughts, where the chalice with the reserved host shaU be laid
up [till the morrow]. When the mass is finished, torches are
lighted and a procession is made in the accustomed way, with
the host under a canopy, [^with the cross, incense, filming,
hymning, &c.] to the said chapel or altar, where the host is
to be reserved tiU the day after.
Next, after Vespers said in the choir, the priest, with those
ministering, shall denude (strip naked) the altars, singing the

duas Hostias, quarum unam
sumit, alteram reservat pro
die sequenti, in quo nen confi
citur sacramentum : reservat
etiam ahquas particulas con-
secratas, si opus fuerit pro in-
firrais ; sanguinem vero totum
sumit : et ante ablutionem di
gitorum ponit Hostiam reser-
vatam in aho calice, quem
Diaconus palla et patena co-
operit, et desuper velum ex-
pandit, et in medio altaris
coUocat. Deinde fit commu-
nio, et completur Missa. Sa
cerdos autem genuflectit,
quandocumque accedit, vel re-
cedit a medio altaris, vel tran
sit ante sacramentum in calice
reservatum : et cum dicere
debet, Dominus vobiscum, non
vertit se ad populum in medio
altaris, ne terga vertat Sacra
mento, sed a latere evangelii,
et in fine ibidem dat benedic
tionem, et non perficit circu
lum.

THE ROMAN MISSAL. 245
Antiphon, " They dirided my garments among them, and for
my vesture they cast lots,"— with the whole Psalm.
_ After the denuding of the altars, the clergy, a signal being
given with a board (cum tabula), assemble, for performmg the
commandment (conveniunt clerici ad faciendum mandatum).
The prelate, or superior, vested, over the amice and alb, in a
stole and plurial of riolet colour, and in the place appointed
for the purpose, with ministering deacon, subdeacon, and aco
lythes, and with hghted candles, puts incense into the thurible;
then the deacon having asked, and received the benediction,
crosses (signat) the book of the Gospel, censes it, and chants
the Gospel, [Hhat of the day, John xiii., Jesus washing the
feet of his Apostles]. This done, the superior strips off his
plurial, and is girded vrith a towel by the deacon and subdea
con. Thus girded (accedit ad lotionem pedum), he sets to the
washing of feet, assisted by the deacon and subdeacon. Thus :
Per ordinem dispositis iis qui lavandi sunt, Clericis pelvem et
aquam ministrantibns, subdiacono singulorum pedem dextrum
tenente, genuflexus singulis iUerum pedem lavat, extergit, et
osculatur, diacono praebente linteum ad abstergendnm. These
whose feet are to be washed being arranged in a Une, the clerks
ministering the bason and water, he kneels and washes the
right foot of each, one by one, the subdeacon holding it for him ;
and the deacon ministering the towel, he wipes and kisses it (the
foot). Meantime, the foUowing pand various other Anti
phons, Versicles, &c.] are chanted while he is so engaged : — A
new commandment I give unto you, that ye love one another,
as I have loved yon, saith the Lord. Blessed are the unde
filed in the way, who walk in the law of the Lord. — [* Several
other Antiphons are portions of the Gospel of the day, some of
which are sung thrice over in succession.]
AU being washed, the superior, or whoever else is the foot-
washer (vel qui aUus abluit pedes), washes his hands, and wipes
them with another (different) towel : then returning to the
place where he was before, he resumes the plurial, and stand
ing, his head uncovered, says the Pater Noster secretly, [*with
some Versicles and Responsories aloud] ; and then concludes
with this prayer.
Let us pray. Oremus.
O Lord, we beseech thee, Adesto, Domine quaesumus,
be present to this office of our officio serritutis nostrae, et
serrice, and because thou didst quia tu discipuhs tuis pedes
vouchsafe to wash the feet of lavare dignatus es, ne despi-

246

ROMISH RITES.

thy disciples, despise not the
works of thy hands, which
thou hast commanded us to
observe ; that like as here out
ward defilements are washed
away for us, and by us ; so the
inward sins of us all may be
washed away by thee. The
which vouchsafe thyself to
grant, who livest, &c. R.
Amen.

cias opera manuum tuarum,
quae nobis retinenda mandasti
ut sicut hic nobis, et k nobis
exteriora abluuntur inquina-
menta ; sic a te omnium noS'
trum interiora laventur peC'
cata. Quod ipse praestare dig
neris, qui riri, &c. R. Amen

Mass on Good Friday.*
[The Mass on Good Friday is called the Mass op the
PRESANCTIFIED, because the host was consecrated the day
before, and reserved for this day (see p. 243). There is, con-
quently, on this day, neither oblation, nor consecration, of the
elements, not even of the wine and water, which was not
reserved, and therefore is received by the celebrant vrithout
being either offered or consecrated. All the parts of the mass
pertaining to these essential particulars are omitted, — so that,
in fact, there is no sacrifice on Good Friday (see before p. 158).
The principal addition to the serrice of the Mass on this
day is, what is caUed, "The Unveiling and Adoration of the
Cross." This act of literal, palpable idolatry, is as follows :]
[Rubric, &c., on the adoration of the Cross.]
The coUects ended, the priest putting off his casule, goes
to the Epistle side of the altar, and there receives from the
Deacon the cress, already prepared on the altar : which unco
vering a httle at the summit, he says, in chant :
Behold the wood of the Ecce lignum cracis in quo
Cross, on which hung the sal- salus mundi pependit. Venite
vation of the world : Come, let
us adore. Here all join in
with hira, saymg, " Come, let
us adore." The choir conti
nuing the chant, Come, let
us adore, all prostrate them-
except the celebrant.

adoremus. Choro autem can-
tante, Venite adoremus, om
nes se prostemunt, excepto ce
lebrante. Deinde procedit
ad anteriorem partem anguli
ejusdem cornu Epistolae; et
disco operiens brachium dex-

• Feria sexta in Parasceve. Parasccve, from the Greek word vafaa-
Kcvti, the preparation-day, or day before the Sabbath. See Mark xv. 42.

THE llOMAN MISSAL.

247

trum Crucis elevansque eam
pauhsper, altius quam primo,
incipit, Ecce lignum Crucis,
ahis cantantibus, et adoranti-
bus, ut supra. Deinde sacer
dos procedit ad medium al
taris : et discooperiens crucem
totahter, et elevans eam, tertio
altius incipit, Ecce ligne Cru
cis. Aliis cantantibus et ado-
rantibus, ut supra.
Postea sacerdos solus portat
crucem ad locum ante altare
praeparatum, et genuflexus ibi
dem eam locat ; mox depositis
calceamentis, accedit ad ado-
randam crucera, ter genua
flectens antequam eam deos-
culetnr. Hoc facto, revertitur
et accipit calceamenta et ca-
sulara. Postmodum ministri
altaris, deinde alu clerici et
laid, vini et vini, ter genibus
flexis, et dictum est, crucem
adorant.* Interim, dum fil
adoratio crucis, cantentur im-
properia.

Then the celebrant advances
to the front angle of the same
side, and uncovering the right
arm of the cross, and elevat
ing it for a whUe, he says in a
higher tone than before. Be
hold the wood of the Cross, ^c.
aU the rest chanting, " Come,
let us adore," and adoring as
before. Next the celebrant proceeds
to the middle front of the
altar, and there uncovering
the cross totally, he says for
the third time, in a still higher
tone. Behold the wood of the
Cross, &c. ; aU the rest sing
ing, and adoring, as before.
After this, the priest carries it
to a place prepared for it in
front of the altar ; and there
kneeling, he lays it down ;
then taking off his shoes, he
approaches to adore the cross,
and thrice kneeling to it, he
kisses it [i. e. its feet.] This
done, he returns and puts on
his shoes and casule. After him, first the ministers, and
then the rest of the clergy, and next, the laity, advancing, two
by two, kneehng thrice, adore the cross. All the time, while
this adoration of the cross is going on, the reproaehesf are
chanted, &c. either aU of them, or some of them, according as
the multitude or fewness of those adoring requires : thus.
Two chanters in the middle of the choir sing, My people
what have I done to thee ? or wherein have I made thee sad ?
* This is what our Reformers used to call " Creeping to the Cross,"
" Crawling to the Cross on Good-Friday." The approaching with three
kneelings, and the Mssing of the feet, is more like crawling than kneeling.
Besides, many do literally crawl.
t Improperia — a word from an old Latin Translation of the Scriptures.
They are called the Reproaches, because they are uttered in the name of
Christ reproaching the Jevrish people with their ingratitude tor the mani
fold favours and blessings he had conferred upon them.

248 ROMISH RITES.
Answer — Because I brought thee forth out of the land of
Egypt : thou hast prepared a cross for thy Sariour.
Then one choir sings, Hagios h Theos (i. e. 0 holy God.)
Another choir responds, Sanctus Deus (i. e. the same in
Latin.) The former choir replies, Hagios ischyros (0 holy
Mighty One.) The latter rejoins, Sanctus fortis (the same in
Latin.) The former again, Hagios b Athanatos eleison imas,
(0 holy immortal One, have mercy on us.) The latter. Sanc
tum immortalis, miserere nobis (the same in Latin.)
Next two of the second choir sing. Because I led thee forty
years in the wilderness, and fed thee with manna, and brought
thee unto a good land : therefore thou hast prepared a cross
for thy Saviour. Again, the choirs respond alternately,
Hagios o Theos, &c. as before. Next two of the first choir
sing. What could have been dene more to thee that I have
not done to thee ? I planted thee for my most beautiful vine
yard, and thou hast proved very bitter to me : for in my thirst
thou gavest me vinegar to drink, and with a spear thou hast
pierced the side of thy Sariour. Then follows alternately
Hagios, &c. as before.
After this, the verses of the next Reproaches are sung by both
choirs together, who repeat together at the end of each verse
the first Reproach as the choras. My people, what have I
done, &c.
[This being continued for some several verses], by and bye,
the chant changing, the following Antiphon is chanted by all.
*We adore thy cross, 0 Lord: and we praise and glorify thy
holy resurrection : for lo ! because of the wood of the cross, joy
is come into all the world.
Next is chanted the versicle, Crux fidelis,'^ as the Antiphon
to, and chorus after, each verse of the hymn, Pange lingua
gloriosi, both which are sung to the end of the adoration.
J Towards the end of the adoration of the cross, the candles
are hghted on the altar, &c., and the adoration being finished
* Crucem tuam adoramus, Domine : et sanctam tuam resurrectionem
laudamus et glorificamus ; ecce enim propter lignum venit gaudium in uni
verso mundo.
t Crux fidelis, inter omnes arbor una nobSis : NuUa, silva talem pro
fert, foonde, flore, germine : dulce lignum, dulces clavos, dulce pondus
sustinet. In English, " O faithful Cross, of all trees alone noble ! no
grove produces such, in leaf, and flower, and fruit : sweet the wood ! sweet
the nsdls ! sweet the burden it sustains !
t Circa finem adorationis Crucis accenduntur candelsB . . . . et fimta
adoratione Crucem reverenter accipit.

THE ROMAN MISSAL.

249

the priest reverently takes up the cross, and replaces it on the
altar. ["Then he gees in procession with his attendants, &c.,
to fetch the presanctified host, from the place where it was
yesterday deposited, &c.] WhUst the procession is returning,
the foUowing hymn is sung.
Thebaimers of our King go forth,
And resplendent shines the mystery of
the Cross,
Whereby Life endured death,
And by death brought forth life.
Which pierced with the spear's direful
blade,
That us it might wash from sin's defile
ments.
Streamed forth water and blood.
Thus was fulfilled what David
Hymns in faithful song,
Saying to the nations,
God hath reigned from wood.
0 tree beauteous and bright-shining.
Decked with our King's purple blood.
Meetly chosen, with worfliy trunk,
To touch limbs so holy.
O blessed tree, on whose arms
Hath hung the world's price.
And being made the gibbet of that body,
Did win from Tartarus his prey.
Hail, O Cross ! our only hope !
In this season of the Passion ;
Give thou more grace to the godly,
And to the guilty blot out their sins.
Thee, O Triune, Salvation's fountain.
Let aU spirits laud : And to whom
Thou givest the victory of the Cross,
To the same add thou its reward.

Vexilla regis prodeunt,
Pulget Crucis mysterium.
Qua rita mortem pertulit,
Et morte ritam protulit.
Qu!B vulnerata lanceae
Mucrone diro, criminum
Ut nos lavaret sordibus,
Manavit unda et sanguine.
Impleta sunt quse concinit
David fideli carmine,
' Dicendo nationibus,
Regnavit a ligno Deus.
Arbor decora et fulgida,
Omata regis purpura,
Electa digno stipite,
Tam sancta membra tangere.
Beata cujus brachiis
Pretium pependet saeculi,
Statera facta corporis,
Tulitque prcedam Tartari.
O Crux, ave, spes unica.
Hoc passionis tempore,
Fiis adauge gratiam,
Reisque dele crimina.
Te fons salutis Trinitas,
CoUaudet omnis spiritus,
Quibus Crucis rictoriam
Largiris, adde proemium.

["Then he proceeds vrith the mass of the presanctified,
omitting aU the parts already noticed.]
Mass on Holy Saturday. (Sabbato Sancto.)
[There are on this day many additional ceremonies.] There
is first, the making and blessing of fire. Thus :
At the proper hour the altars are covered, and the Hours
are said, the candles of the altar being extinguished tUl the
beginning of the mass. WhUe these things are going on, fire
is struck from a flint outside the church, and with this, coals

250 ROMISH RITES.
are kindled.* After Nones, the priest in vestments with his
attendant ministers, the cross, holy water, and incense, blesses
the nem fire before the church gate, if he can conveniently, or,
at least, in the porch, saying :
[The Holy Fire and its Virtues.]
•f- O God, who by thy Son the chief-comer stone, hast con
ferred on the faithful the fire of thy bright shining ; sancti -)-fy
this new fire, produced from flint, in order to serve to our uses :
and grant us by these Paschal feasts, so to be inflamed with
heavenly desires, that with pure minds we may be able to come
to the feasts of thy perpetual shining. Through the same.
After these prayers, he next blesses five grains of incense,
which are to be put in the wax-taper, (ponenda in cereo) say
ing absolutely this prayer :
A large infusion, we pray. Almighty God, of thy bene -|- dic
tion come upon this incense : and light up, thou inrisible
Regenerator, this bright nocturnal shining, («. e. the taper) :
that not only the sacrifice, which has been made this night,
may shine bright upon us, by the sacred inward admixture in
it of thy light : but that also, into whatever place anything of
this mystery of our sanctifying shall be conveyed, from the
same aU subtilty of devUish fraud may be expelled, and the
might of thy Majesty may be present there. Through.
Next he sprinkles these same five grains of incense and the
fire, thrice, with holy water, and fumes them thrice with incense.
While he is so doing, all the lights of the church are ex
tinguished, that they may be hghted anon from the blest
fire (ut de igne benedicto postmodum accendantur). Then
a deacon takes a reed haring three candles on its summit, in
the form of a triangle, and they aU enter the church in pro
cession. As soon as the deacon enters the church, he lowers
the reed ; and an acolythe having a candle, which has hen
lighted from the new fire, lights one of the candles on the
reed. Then the deacon elevating the reed, bends his knees,
and in Uke manner all the rest with him, except the cross-
• Interim excutitur ignis de lapide foris Ecclesiam, et ex eo accenduntur
carbones. t Deus, qui per Filium tuum, angularem scilicet lapidem, claritatis tus
ignem fidelibus contulisti : productum e cilice, nostris profaturum usibns,
novum hunc ignem sancti-|-fica : et concede nobis, ita per haec festa Pas-
chalia ccelestibus desideriis inflammari ; ut ad perpetuES claritatis, puris
mentihus, valeamus festa pertingere. Per.

THE ROMAN MISSAL.

251

bearer, whUe the deacon alone chants, The light of
Christ. R. Thanks be to God.
Then he proceeds to the middle of the church, and there
another candle is hghted, with the same bowing of knees, and
chanting. The Light of Christ, &c. as before, but in a higher
tone. Next, the third candle is lighted before the altar, in the
same way, and with the same words, but in a stiU higher
tone. Then the deacon, — an acolythe holding the five haUowed
grains of incense near lum, — sings from the pulpit [" a long
chant, aU standing as at the Gospel : which is foUowed by a
long Preface, covering several pages of the Missal. At about
the middle of the Preface are these words :]
The sanctiiying, therefore, of this night puts to flight our
enemies, washes our faults, restores innocence to the lapsed,
and joy to the sorrowful. It puts to flight hatreds, procures
concord, and bows down lordlmesses. (Curvat imperia.)
At these words the deacon sticks the five grains of hallowed
incense in the wax taper in the form of the cross, and proceeds.
In the grace therefore of this In hujus igitur nectis gratia
night, receive, O holy Father, suscipe, sancte Pater, incensi

the evening sacrifice of this
incense, which the most holy
Church renders thee in this
solemn oblation of a wax-
taper, by the hands of her
ministers, from the produc
tions of the bee. But we
know what means the preach
ing of this pillar (i.e. the taper),
which this ruddy gUttering
firehghtsto the honour of God.
Here the deacon Ughts the taper
candles on the reed ; and proceeds :

hujus sacrificium vespertinum:
quod tibi in hoc Cerei obla
tione solemni, per ministrorum
manus de operibus apum sa
crosancta reddit ecclesia. Sed
jam columnae hujus praeconia
novimus quam in honorem
Dei rutilans ignis accendit.

with one of the three

The which (the fire), though
dirided into parts, knows not
the diminutions of a borrowed
(i. e. derived) light. For it
is fed by the flowing hquid
wax, which, for the susten
ance of this precious lamp, the
mother bee has produced.
Here the lamps are lighted.

Qui Ucet sit dirisus in par
tes, mutuati tamen luminis
detrimenta nen norit. Ahtur
enim hquantibus ceris, quas in
substantiam pretiosae hujus
lampadis apis mater eduxit.

252 ROMISH rites.
We pray thee, therefore, O Oramus ergo te Domine ut
Lord, that this taper, conse- Cereus iste in honorem tui
crated te the honour of thy nominis consecratus ad noctis
name, for destroying the dark- hujus cahginem destruendam
ness of this night, continue indeficiens perseveret. Etin
unfailing. And, being accepted odorem suaritatis acceptus su-
for an odour of sweet smeU, pernis luminaribus misceatur.
be it mingled with the Ughts
supernal, &c. &c.
The benediction of the taper being finished, the deacon and
celebrant take off their vestments of white, and put on others
of a rielet-colour. Then the Prophecies are read,* without title,
in a low voice. Before, or during the time that the Prophecies
are being read, the Presbyters shall catechize the Catechumens
that are to be baptized, and prepare them for baptism.'f
[The next ceremony in this day's mass is the blessing or hal
lowing of the baptismal font ; which seems a very serious matter,
and has a proper Preface, and, like the other rites, many odd
ceremonies ; for some only of which we have room.]
The blessing of the Font. — (Benedictio Fontis.)
The reading of the Prophecies being concluded, the priest,
going to bless the font, puts on a riolet-coloured plurial, and
preceded by the cross, with candelabra, and the hallowed taper
lighted, descends to the font with the clergy, &c., chanting —
2. Prayer. J Almighty and everlastmg God be present at
the mysteries of thy goodness ; be present at thy sacraments :
and send forth the Spirit of adoption to regenerate the new
* Twelve long Lessons are read from the Old Testament, each of which
is followed by a Collect.
j- This is very characteristic. The twelve Lessons are mumbled by the
celebrant, Leguntur submissa voce, and in the meantime the rest of the
clergy are busy catechising. Interim dum prophetiae leguntur, presbyteri
catechizent catechumenos baptizandos, et prseparent ad baptismum. Here
is a plain, though implied, admission, that the reading is not for instruc
tion or edification, but a mere rite. They are not Lessons, but a mere
opus, task, or penance, to be scored down in the accompt of merit with
God, and for which God is reckoned a debtor. So it is in truth with all
their Latin readings ; they might just as well leave them unread. The
catechumens here are much better employed than they could be in gaping
at a reader muttering what, even if he did speak up, they could not un
derstand. X Omnipotens sempiterne Deus, adesto magnse pietatis mysteriis, adesto
sacramentis : et ad reereandos novos populos, quos tibi fons baptismaBs
parturit, spiritum adoptionis emitte : ut quod nostrae humilitatis gerendum
est ministerio, virtutis tuae impleatur effectu. Per.

the ROMAN MISSAL. 253
members whom the fountain of baptism brings forth to thee :
that what the ministry of our humility is about to perform,
may be fidled vrith the efficacy of thy might. Through.
"Then elevating his voice, and joinmg his hands, he proceeds
with the Preface; [of which the foUovring are extracts :]
Look,* 0 Lord, upon the face of thy Church, and multiply
therein thy regenerations ; who makest joyful thy city vrith
the quick flowings of abundant grace; and dost open the
fountain of baptism for the renewing of the nations of the
whole world ; that, at the command of thy Majesty, it may
receive from the Holy Ghost the grace of thy Only-begotten.
Here the priest, stretching out his hand, dirides the water
in the form of the cross, and having wiped his hand in a
towel, proceeds :
The same (the Holy Ghost) render prohfic this water, pre
pared for the regenerating of men by the secret inward (ar
cana) admixture therewith of his deity ; that a sanctifying
energy being conceived in it (the water), there do emerge
from the immaculate womb of the divine font a heavenly pro
geny, bom again into a new creature (or creation) 
Therefore, far hence away, at thy bidding, 0 Lord, let every
unclean spiritf depart : far hence all subtlety and maUce of de
vUish deceit keep aloof. No admixture of adverse spirit here
have place : nor hover round ensnaring, ner creep in, secretly
lurking, nor, by infecting, mar. Be this (he touches the
water with his hand) creature holy and innocent, free from all
incursion of the assaulter, and purified by the departure of all
naughtiness. Be it a quickening font, a regenerating water,
a purifying Uquor; that all, who shall be washed in this
saving laver, may attain, by the Holy Ghost operating in them,
the indulgence of perfect purgation. Wherefore — Here he
makes three crosses over the font — I bless thee, thou creature
of water, by the hving -|- God; by the tme-)- God; by the
holy-f- God; by the God, who, in the beginning, — by the
Word, did separate thee from the dry land, whose Spirit moved
over thee— He dirides the water, and pours it forth towards
* The Latin, from here, vriU be all found together at the end of this article.
t One would think it impossible for the deril even to touch Romish
ground, there are so many effectual ways of expelling him, and keeping
him quite aloof, ex opere operate. Whether experience verifies the sup
position, is another matter. Look at Italy ! Look at Rome ! Ts not the
case utterly the reverse of the supposition ? The truth is, the more ways
of this sort men think they have of mastering the fiend, the faster bound
they are in his clutches, even for that very reason, were there no other, —
even because of their fancied power over him by their juggleries.

254 ROMISH RITES.
the four quarters of heaven, saying. Who made thee to flow
from the font of Paradise, and with four rivers to water the
whole earth — ["and se on, bringing in all the wonderous things
told of water in the Bible, even the institution of baptism, and
then adds] — breathing thrice into the water in the form of the
cross— O Lord, breathe thou graciously herein. Thou bless
with thy mouth (i. e. breath) these simple (i. e. pure) waters,
that, beside the natural cleansing-power which they can apply
to the laving of bodies, they be efficacious also for the purify
ing of minds.
Here the Priest lets down the waxen taper a little into the
water, saying : The might of the Holy Ghost descend mto
this fountain-plenitude.
Then extracting the taper from the water, he again merges
it deeper, saying, in a higher tone : The might of the Holy
Ghost, &c. as before. He does the same a third time, plung
ing it to the bottom, and saying the same words in a stall
higher tone. Then blowing (sufflans) thrice into the water,
according te the form of this figure ¦*¦, he says:
And impregnate with regenerating efficacy the whole sub
stance of this water.
Here the taper is taken up out of the water, and he pro
ceeds :
Here the stains of all sins be blotted out ; here (human)
nature created after thine image, and refashioned to its prifl"
tine glory, be cleansed from all its old defilements : that every
one that shaU come to this sacrament of regeneration, may he
born again to the new infancy of true innocence. Through our
Lord Jesus Christ thy Son, who shall come to judge the quick
and dead, and the world by fire.* R. Amen.
Then some of this same hallowed water is sprinkled by the
assisting priests on the people. MeanwhUe one of the minis
ters of the Church takes in a vessel some of the same water
for sprinkling in dwelhngs and other places. After which,
the celebrant pours catechumenal oil into the water, in the
form of the cross, saying, in an audible voice :
Be this font sanctified and made prolific, by the oU of sal
vation, to those that are to be born of the same (this font) unto
eternal life. R. Amen.
Then he pours in some chrismal oil, saying :
Be there an infusion herein of the chrism of our Lord Jesus
Christ, and of the Holy Ghost, in the name of the holy Tri
nity. R. Amen.
* The reader will observe the usual close of Sacerdotal conjurations.

THE ROMAN MISSAL. 255
Next, he takes both the pots, that of the holy oil and that
of the chrism, and pouring in from both at once in the form
of the cross, he says :
Be there a co-mixture alike together of the chrism of sanc
tification, and the oil of unction, and the water of baptism. In
the name of the Fa -|- ther, and of the -f Son, and of the Holy
-I- Ghost. R. Amen.
This done, he blends the oil with the water, and scatters it
with his hand over every part of the font.
[Which completes the marveUous bewitchment. The won
derous thing is now ready to expel the deril and keep him far
aloof, ex opera operato, to re-create faUen human nature, and
make all it touches Christians and angels ! What a wonder
worker is a Romish Priest ! and what a treasure to our fallen
world! Accordingly, the font being now ready, the Rubric
adds :] — Then if any be present to be baptized, he baptizes
them. Next the_ Litany is sung [and then the Mass is pro
ceeded with and concluded].
Respice Domine in faciem Ecclesiae tuae ; et multiphca in
ea regenerationes tuas, qui gratiae tuae affluentis impetu
laetrficas ciritatem tuam ; fontemque baptismatis aperis toto
orbe terrarum Gentibus innovandis : ut tuae majestatis im
perio, sumat Unigeniti tui gratiam de spiritu sancto.
Hic Sacerdos manu extensa diridit aquam in modum
crucis, et eam statim hnteo extergit, dicens :
Qui hanc aquam regenerandis hominibus praeparatam, arcana
sui numinis admixtione foecundet; ut sanctificatione concepta, ab
immaculato divini fontis utero, in novam renata creaturam,
progenies ccelestis emergat 
Procul ergo hinc, jubente te Domine, omnis spiritus im
mundus abscedat: procul tota nequitia diabolicae fraudis
absistat. NihU hic loci habeat contrariae virtutis admixtio :
non insidiando circumvolet: non latendo subrepat: non
inficiendo cormmpat. Sit haec — Aquam manu tangit —
sancta et innocens creatura, libera ab omni impugnatoris in-
cursu, et totius nequitiae purgata discessu. Sit fens rivus,
aqua regenerans, unda purificans: ut omnes hoc lavacro
salutifero dUuendi, operante in eis Spiritu sancto, perfectae
purgationis indulgentiara consequantur. Unde— Facit tres
cruces supra fontem, dicens ; — benedico te, creatura aquae,
per Deum -1- rivum, per Deum -|- verum, per Deum -)- sanctum :
per Deum, qui te in principio, verbo separarit ab arida, cujus
spiritus super te ferebatur. Hic manu aquam diridit, et

256 ROMISH RITES.
effundit eam versus quatuor mundi partes, dicens : — Qui te de
paradisi fonte manare fecit, et in quatuor fluminibus totam
terram rigare praecepit 
Tu benignus adspira. — Halat ter in aquam in modum crucis,
dicens : Tu has simpUces aquas tuo ore benedicito : ut praeter
naturalem emundationem, quam lavandis possunt adhibere
corporibus, sint etiam purificandis mentihus efficaces.
Hic sacerdos paululum demittit Cereum in aquam : et dicit ;
Descendat in hanc plenitudinem fontis, rirtus spiritus sancti.
Deinde extractum Cereum de aqua, iteram profundius
mergit, ahquanto altius repetens, Descendat in hanc. Postea
Cereum rursus de aqua extractum, tertio immergens usque ad
fundum, altiori adhuc voce repetit, Descendat, ut supra. Et
deinde sufflans ter in aquam, secundum hanc figuram ir, prose
quitur. Totamque hujus aquae substantiam, regenerandi foecundet
effectu. Hic tolhtur Cereus de aqua, et prosequitur :
Hic omnium peccatorum maculae deleantur : hic natura ad
imaginem tuam condita, et ad honorem sui refermata principii,
cunctis vetustatis squaloribus emundetur : ut omnis homo sa
cramentum hoc regeneratienis ingressus, in verae innocentiae
novam infantiam renascatur. Per Dominum nostrum Jesum
Christum FUium tuum : qui venturas est judicare rivos et
mortuos, et saeculum per ignem. R. Amen.
Deinde per assistentes Sacerdotes spargitur de ipsa aqua be
nedicta super populum. .Et interim unus ex ministris Eccle
siae accipit in vase ahquo de eadem aqua, ad aspergendum m
domibus, et alns locis. His peractis, sacerdos qui benedicit
fontera, infundit de oleo Catechumenorum in aquam in modum
crucis, intelligibli voce dicens.
Sanctificetur, et foecundetur fons iste oleo salutis renascentibus
ex eo in ritam aeternam. R. Amen.
Deinde infundit de Chrismate medo quo supra, dicens :
Infusio Chrismatis Domini nostri Jesu Christi, et Spiritus
sancti Paracliti, in nomine sanctae Trinitatis. R. Amen.
Postea accipit ambas arapuUas dicti olei sancti et Chrismtt-
tis, et de utroque siraul in modum crucis infundendo, dirit :
Commixtio Chrismatis sanctificationis, et olei unctionis, et
aquae baptismatis, pariter fiat, in nomine Pa-|-tris, et FiH-lii.
et Spiritus -|- sancti. R. Amen.
Tunc miscet ipsum oleum cum aqua, et spargit manu su«
per omnem fontem.

[The work from which we now proceed to transcribe, is the
Roman Anglican Ritual ; which is set forth in Latin by the au
thority of the " Vicars Apostolic" in England, with their crosses
and names, annexed as below, * and vrith an Appendix in EngUsh ;
and it bears en its title page the following : ]
ORDO ADMINISTRANDI SACRAMENTA,
ET ALIA aU.a;DAM OFFICIA EcCLBSIASTICA RITE PERAGENDI,
IN MissiONE Anglic ANA, ex Rituali Romano, jussu
Pauli Qutnti edito, extractus : nonnullis adjectis
EX ANTiQuo Rituali Anglicano.

ORDER OF ADMINISTERING THE SACRAMENTS,
and op duly performing other Ecclesiastical Offices,
IN THE Anglican Mission, extracted from the Roman
Ritual edited bt order of Paul V., with some addi
tional Rites from the Ancient Anglican Ritual.
London : Keating and Brown, Printers to the Right
Rev. THE Vicar Apostolic. 1831.

APPENDIX TO THE RITUAL.
Containing Instructions and Exhortations proper to be made
before and after the Administration of the Parochial Sa
craments and other Ecclesiastical Rites and Ceremonies.

* Auctoritate Vicariorum Apostolicorum, 1831.
-\- Thomas Smith, Epus. Bolinen. Vic. Ap. in Districtu septent.
-I- Thomas Penswick, Ep. Eurepen. Coadjutor.
-|- Petrus Aug. Baines, Ep. Seganus V. A. in Districtu Occi-
dentah.
-h Thomas Walsh, Ep.,Cambysopol V. A. in Districtu Medio.
VOL. vii. s

258

ROMISH RITES.

-f Jacobus Yorke Bramston, Ep. Usulen. V. A. in Districtu
Londonensi.
-f Robertus GradweU, Ep. Lyddensis Coadjutor.

-t- The administration of the Sacraments in general
[Rub.]

In adrainistering the sacra
ments, the priest must take
care not to orait any of
the rites prescribed by the
Church, nor to change them
into others ; bearing in mind
that canon of the most holy
Council of Trent, which says,
(Session 7, can. 13) :
If any one shall say that
the received and approved
rites of the Catholic Church,
accustomed to be used in the
solemn administration of the
sacraments, maybe contemned,
or wilfully omitted without
sin by ministers, or changed
by any church pastor into
other new ones, let him be
anathema.

In administrandis sacra
mentis caveat sacerdos ne ritus
ab Ecclesia praescriptos prae-
termittere, vel in alios mutare,
praesumat : raeraor ilhus ca-
nonis sacrosanctae Tridentms
synodi, (Sess. 7, Can. 13.)

Si quis dixerit receptos et
approbates ecclesiae Catholicae
ritus, in solemni sacramento-
rum administratione adhiberi
consuetos, aut contemni, aut
sine peccato a ministris pro
libito omitti, aut in novos alios
per quemcumque ecclesiarum
pastorem mutari posse, ana
thema sit.

[We add the following from this Rubric:]

While administering any
sacrament, the priest shall
pronounce every single word,
which pertains to the form and
ministration of the same, at
tentively, distinctly, and pi
ously, and with a clear voice,
nor shall he lightly trust to
memory, which in most men
is frail ; but shall recite them
all from the book.

Diim autem sacramentum
aliquod ministrat, singula ver
ba, quae ad illius formam et
ministerium pertinent, attente
distincte et pie, atque clara
voce pronountiabit .... nee
memoriae, quae plerumque la-
bitur, facUe confidet ; sed
omnia recitabit ex libro.

Of the Sacrament of Baptism.
[Gen Rub. '
The water to be used in baptism must have been

ROMAN ANGLICAN RITUAL. 259
(benedicta) in the same year on Holy Saturday, or on the Sa
turday of Pentecost. If it shaU have failed, the parish Priest
must bless other water for baptism, according to the forra
hereinafter prescribed.
If the haUewed water have been so diminished as to seem
scarcely enough for the baptism, other water net hallowed
may be mixed with it, but yet ui a lesser quantity.
'Though baptism may be administered by infusion, or im
mersion, or aspersion, yet let the first, or second mode, which
are mere in use, be retained, agreeably to the usage of the
Churches; so, however, that with a triple ablution, the head of
the person to be baptized, be drenched, or iramerged, in the
form of the cress, precisely at the same tirae that the words are
being uttered ; and the sarae person that applies the water
must utter the words.
The upper part of the head must be washed. Particular
care must be taken that the water touch immediately* the
skin of the head. If, therefore, the person to be baptized
has hair, the priest must separate the hair where thick with
the fingers of his left hand, whUe he pours en the water with
the right. He must take care that the water flow not from the
head of the infant into the holy font, but into the sacrarium
of the baptistery built near the font; or that being received in
a vessel had ready for the purpose, it be poured into the sacra
rium of the baptistery, or into that of the Church.
Of course the lawful minister of baptism is the parish Priest.
The Latin Presbyter shall always use the Latin form: — but
whenever an infant, or adult, is in danger of life, he can be
baptized without solemnity in any language, and by any
person, whether cleric or laic, whether man or woman ; pro
vided, however, the form and intention of the Church be ob-
served.f But a father or mother must not baptize their own
offspring, except at the point of death, when no one else can
be had to baptize it : nor in these cases do they (the father
or mother) contract any kinship hindering the use of matri
mony. [The rituals take care to add, " That any one else that
baptizes, even in case of necessity, does contract such a kin
ship. The person that baptizes cannot be married either to
his or her godchild, or to the father or mother of the godchild ;
nor can a godfather or godmother marry their godchild :" but
* Sedulo curandum est ut pellem capitis aqua immediate tangat.
t Servata tamen forma et intentione Ecclesia.
s 2

260 • ROMISH RITES.
of course, a dispensation can reraove these impediments, if
money can be afforded, to procure it from Christ's Vicar.]
If a mother die in her pregnancy, let the foetus be cautiously
extracted as soon as possible, and, if ahve, be baptized. [The
rituals add, " That in case there is danger of death, a child
must be baptized before it is born, as soon as any part of it
appears, whether head or hand, or foot, or any other part;
prorided, however, that if it be not the head, it be re-
baptized."] The sacred chrism and holy oil of catechumens, which are
needful in baptism, must have been blessed by the bishop in that
same year, on Holy Thursday. Wherefore the priest must take
care to have the same as soon as possible at the time, and then
burn the old in the church: — ^moreover, these holy oils must be
carefully kept by the priest, in an honourable and clean place,
under lock and key, and safely secured from being touched by
any but himself, and that no one be able sacrilegiously to
abuse them. He must take care also, as much as in him lies,
that these holy eUs be not carried by laics, but by himself, or
some other priest or minister of the Church.
Order of Administering the Sacrament of Baptism.
The priest having got the name of the chUd, thus interro
gates him by name. '
N Quid petis ab Ecclesia Dei 1 N. What askest thou of
the Church of God ? Resp. Fidera. Faith. Sacerdos. Fides
quid tibi praestat 1 What doth Faith bring thee to ? Resp.
Vitam aeternam — Life eternal. Sacerdos. Si igitur vis ad ritam
ingredi, serva mandata. Diliges Dominum Deum tuum ex
toto corde tuo, ex tota anima tua, et ex tota mente tua, et
proximum tuum sicut teipsura. If then thou desirest to enter
into life, keep the commandraents. Thou shalt love the Lord
thy God, with thy whole heart, with thy whole soul, and with
thy whole mind ; and thou shalt leve thy neighbour as thy
self.* Then he shall gently blew Deinde ter exsuflet leniter
thrice (puff) into the face of in faciem baptizandi, et dicat
him that is to be baptized, and semel : exi ab eo, (vel ab ei)
say once .- Come tbou forth immunde spiritus et da locum

English
the Creed

So far the priest uses both languages, first the Latin, and then the
Ush. Thence onward the form is in the Latin only, till he comes to

ROMAN ANGLICAN RITUAL.

261

spiritui sancto Paraclite, Postea
pollice faciat signum crucis in
fronte et in pectore baptizandi,
super facias, dicens : Accipe
signum crucis tam in fronte -|-
quara in corde 4-, surae fidera
CGelestiurapraeceptorura,et talis
este moribus, ut templum Dei
jam esse possis.

from him (or, from her) thou
unclean spirit, and give place
to the Holy Ghost the Para
clete. After this he shaUmake
vrith his thurab the sign of the
cross on the forehead, and on
the breast of him that is to be
baptized, over the baby clothes,
saying : Receive then the sign
of the cross, as well en thy
fore -H head as in thy -|- heart, take thou the faith of the
heavenly precepts, and be thou such in manners, that now
thou mayesW)e the temple of God.
Let us pray.
MercifuUy hear our prayers, O Lord, we beseech thee ; and
keep vrith thy perpetual might this tby elect, N., who has been
sealed with the impression of the Lord's cross ; that retaining
the first beginnings of the greatness of thy glory, he may raerit
through the keeping of thy commandments, to come to the
glory of regeneration, through Christ our Lord. R. Amen.
Then he lays his hand upon the head of him that is to be
baptized, ["and says another prayer for the renewal of the child's
heart, and the bursting of the chains of Satan.]
Then the priest blesses salt, which being once blessed, can
serve for the same use at other times.

The blessing of Salt.
I exorcise thee, thou crea
ture of salt, in the name of the
Almighty -(-Father, and in the
charity of the Lord Jesus -)-
Christ, and in the might of
the Holy -H Ghost. I exorcise
thee by the hving -|- God, by
the true -|- God, by the holy-f-
God, by the -|- God who created
thee for the protection of man
kind, and commanded thee to
be consecrated by his servants,
for the people coming te faith ;
that in the name of the Holy
Trinity, thou be made a saving
sacrament for putting to flight

Benedictio Salis.
Exorcizo te creatura salis,
in nomine Dei Patris omnipo
tentis-)-, et in charitate Do
mini nostri Jesu Christi -|- , et
in virtute Spiritus Sancti-)-.
Exorcizo te per Deum vivum
-\-, per Deum verum -j-, per
Deum sanctura-l-, per Deum
qui te ad tutelam humani
generis precrearit, et populo
venienti ad credulitatem per
servos suos consecrari prae
cepit, ut in nomine sanctae
Trinitatis efficiaris salutare sa
cramentum ad effugandum
inimicum. Proinde rogaraus

262

ROMISH RITES.

te Domine Deus noster, ut
hanc creaturam sahs sancti-
ficande sanctifices-!-, et bene-
dicende benedicas-)-, ut fiat
omnibus accipientibus perfecta
medicina, permanens in ris-
ceribus eorum, in nomine ejus
dem Domini nostri Jesu Christi,
qui venturus est judicare rivos
et mortuos, et saeculum per
ignem. R. Amen.

Deinde immittat modicum,
salis benedicti iu os baptizandi,
dicens : N. Accipe salem sa
pientiae : propitiatio sit tibi in
ritam aeternam. R. Amen.

the enemy. Wherefore, we
beseech thee, O Lord our God,
that by sanctifying thou
sancti -)-fy, and by hallowing
thou hal-)- low, this creature of
salt, that it become to all re
ceiving it' a perfect medicine,
abiding in their inward parts.
In the narae of the sarae our
Lord Jesus Christ, who is to
come to judge the quick and
dead, and the world by fire.
R. Araen.
Then he shall put a scrap of
the blessed salt into the mouth
of him that is to be baptized,
saying : N. Receive thou the
salt of wisdom : be it unto thee
a propitiation unto life everlast
ing. R. Amen. Priest. Peace
be with thee.
[Then follows another prayer beseeching God,] that he per
mit this his servant tasting this first food of salt, no longer to
hunger, but to be replenished with heavenly meat.
[After this he puts on his cap, and thus exorcises the Prmce
of darkness :]
I exorcise thee, then unclean
spirit, in the name of the
Fa-);- ther, and of the-)- Son,
and of the Holy-)- Ghost, that
thou come out of, and with
draw from, this servant of God,
N. For, thou accursed ! he
himself it is that commands
thee ; he himself, thou damn
ed ! who walked upon the sea,
and stretched his right hand to
Peter sinking.
Therefore, thou accursed deril, acknowledge thy sentence,
and give honour to the living and true God, give honour to
Jesus Christ, his Son, and to the Holy Ghost, and withdraw
from this servant of God, N. Seeing that God and Jesus
Christ our Lord hath vouchsafed to call the same to his own
grace, and benediction, and baptismal font.

Exorcizo te immunde spiri
tus, in nomine Patris -)-et Filii
-)-, et spiritus sancti-)-, ut ex-
eas et recedas ab hoc famulo
Uei, N. Ipse enim tibi im-
perat, raaledicte; damnate,qui
pedibus super mare ambularit,
et Petro mergenti dexteram
porrexit.

ROMAN ANGLICAN RITUAL. 263
Here he crosses him that is to be baptized, with his thumb
on the forehead, saying :
And never* thou accursed deril, dare to violate this sign of
the holy-)- cross, which we give to his forehead. Through the
same Christ our Lord. R. Amen.
Immediately he lays his hand en the head of him that is
to be baptized, and says [another prayer.]
After this prayer, the priest spreads the extremityf of his
stole over hira that is to be baptized, and brings him into the
Church, saying : N. Ingredere in templum Dei, ut habeas par
tem cum Christo in ritam seternam. N. Come into the temple
of God, that thou mayest have part with Christ unto life
everlasting. R. Amen.j
As soon as they have entered the Church, the priest, as be
advances in front towards the font, says aloud with the sponsors,
either in Latin or the vemacalur tongue. Credo in Deum
Patrem, &c. to the end : and then the Pater Noster.
And then before he goes to -\c deinde antequam acedat
the Baptistry, he shall say, ad baptisterium, dicat.
[this most potent spell of
all:] Exorcism. Exorcismus.
I exorcise thee, thou every Exorcizo te omnis spiritus
unclean spirit, in the name of immunde in nomine Dei Patris
God the Father -(- Almighty, omnipotentis -)- , et in nomine
and in the name of Jesus-)- Jesu Christi, FUu ejus, Dorai-
Christ his Son, our Lord and ni et Judicis nostri-)-, et in
Judge, and in the might of rirtute Spiritus sancti-)-, ut
the Holy-)- Ghost, that thou discedas ab hoc plasmate Dei,
depart from this formation of N. quod Dominus noster ad
God, N. which our Lord has templura sanctum suum vocare
designed to caU to his holy dignatus est, ut fiat templura
temple, that he may be the Dei rivi, et Spiritus sanctus
temple of the hving God, and habitet in eo. Per eumdem
that the Holy Ghost may Christum Dominum nostrum,
dweU in him. Through the qui venturus est judicare rivos
* Et hoc signum sanctse crucis -)-quod nos fronti ejus damus, tu male-
dicte diabole, nunquam audeas riolare. Rer eumdum Christum Dominum
nostrum. R. Amen.
t Postea sacerdos imponit extremam partem stolse super baptizandum, et
iatroducit eum in ecclesiam, dicens.
X Here is the next place where the English is given after the Latin in
the Ritual.

264

ROMISH RITES.

et mortuos, et saeculum
ignem. R. Amen.

per

Deinde Sacerdos dextro pol
lice accipit de saliva oris sui,
tangensque iu modum crucis
aurem infantis dextram, sub-
ind^que sinistram, dicit : Eph-
phetha -)- quod est -)-, adape-
rire : et tangens nares adjicit :
In odorem suavitatis. Deni
que sono vocis elatiore subjnn-
git: Tu autem fuge Satana,-)-
ecce appropinquat Deus mag-
nus et potens, Deus a forti
praedam, auferens.

same Christ our Lord who is
to come to judge the quick and
dead, and the world by fire.
R. Araen.
Then the Priest takes, with
his right-hand thumb, some of
the spittle of his own mouth,
and touching therewith, in the
form of the cress, the right
ear of the infant, and then the
left ear, says : Ephphetha, -)-
which is, -\- be thou opened :
and then touching the nostrils,
he adds : To the savour of
a sweet smell. And then, in
fine, he subjoins : But thou
Satan, -)- fly, Lo ! approaches
the great and potent God,
snatching the prey from the
strong. ["After this comes the renouncing of Satan and his pomps,
both in Latin and in English.]
Then the Priest dips a little sUver rod, or his thumb, in the
oil of Catechumens, and anoints therewith the person to he
baptized, in the breast and between the shoulders, in the form
of the cross, saying : I anoint* -)- thee with the oil of salva
tion, in Christ Jesus-)- our Lord, that thou mayest have life
everlasting. R. Amen.
After that, he wipes his thumb and the places that have been
anointed, with silk, or something simUar. He puts off the
violet-coloured stole [the conjuring being now over,] and puts
on another, of a white colour. Then he interrogates him that is
about to be baptized, in express name, saying :
Credis in Deum Patrem oranipotentera ? &c. Dost thou
believe in God ? &c. ["And so on, to the end of the Creed,
raaking it into three questions.]
Then the godfather, or godmother, or both, (if two be ad
mitted), holding the infant, the Priest takes the baptismal
water in a little vessel or jug, and pours tbe sarae thrice upon
the head of the infant, in the form of the cross, and at the

• Ego te linio, -)- oleo salutis, in Christo Jesu -)- Domino nostro, ut
habeas ritam (Eternam. R. Amen.

ROMAN ANGLICAN RITUAL. 265
same tirae, he says, uttering the words once only, distinctly and
attentively :
N. I baptize thee in the name of the Fa-)-ther, -)-he pours
firstly; — and of the -\- Son, — he pours secondly; — and of the
Holy -)- Ghost, — he pours thirdly.
Immediately after the baptism is conferred, the Priest dips
the style, or his thumb, in the sacred chrism, and anoints the
baptized one, en the crown of the head, in the form of the cross,
saying :
Almighty God, the Father Deus omnipotens, Pater Do-
of our Lord Jesus Christ, mini nostri Jesu Christi, qui
who has regenerated thee of te regeneravit ex aqua et Spi-
water and ^the Holy Ghost, ritu sancto, quique dedit tibi
and given thee the remission remissionem eraniura peccato-
of aU thy sins, himself (here rum (hic inungit) ipse te lini-
he anoints) anoint thee with at chrismate salutis + in eodem
the chrism of sal -f vation in Christo Jesu Domino nostro,
the same Christ our Lord, un- in vitara aeternara. R. Araen.
to life everlasting. R. Araen. Sacerdos. Pax tibi. R. Et
Priest. Peace be with thee, cura spiritu tuo.
R. And vrith thy spirit.
Then he wipes with silk, or soraething like it, his thurab, and
the place anointed by him, and lays upon the head of the
baptized, a httle white linen cloth in lieu of the white robe,
saying: Accipe restem candidam, quam immaculatam perferas ante
tribunal Domini nostri Jesu Christi, ut habeas vitam aeternam.
R. Araen. Receive this white garment, and see thou carry it
without stain, before the judgment seat of our Lord Jesus
Christ, that thou mayest have eternal life. R. Amen.
After this he gives to him, or to the godfather, a hghted
candle, saying : N. Accipe lampadera ardentem, et irrepre-
hensibilis custodi baptismum tuum : Serva Dei mandata, ut cum
Dominus venerit ad nuptias, possis occurere ei una cum orani
bus Sanctis in aula ccelesti, habeasque vitam aeternam, et vivas
in saecula saeculorum. R. Amen. N. Receive this burning
hght, and keep thy baptism, so as to be vrithout blame : keep
the commandments of God ; that when the Lord shall come
to the nuptials, thou mayest meet him in the company of all
the saints in the heavenly court, and have eternal life, and live
for ever and ever. R. Amen.

266

ROMISH RITES.

Last of all he says : N. Go in peace, and the Lord be with
thee. R. Araen.

["Such is the whole office. A Rubric is added, directing
that if several are to be baptized at once], the first interroga
tion of the name, the exsufflation, the impressing of the cross,
the touching of the ears and nestrUs with the Priest's spittle,
the renouncing-interrogation, the anointing with the catechu
menal oil, the interrogation of Faith, or the Creed, and the
baptizing toe, the anointing vrith the chrism, the laying on of
the white robe, and the delivering of the lighted candle, must
be all done to each one indiridually ; first to the males, and
next to the females.
The sponsors must be ad
monished of the spiritual kin
ship which they have con
tracted with the baptized one,
and with the father and mother
of the same : the which kin
ship hinders the contracting of
matriraony, and breaks it if
contracted.

Admonendi sunt susceptores
de spirituali cognatione, quam
contraxerunt cum baptizato,
ejusque patre et matre : quae
cognatio impedit matrimonium
ac dirimit.

-\- Of the Sacrament of Penance.-
Pcenitentia.

- -)- De Sacramento

[Gen.
That the holy sacrament of
penance, which has been insti
tuted by Christ our Lord,
[where ? or when ?] for restor
ing unto the grace of God
those that have fallen after
baptism, may be duly admi
nistered, the confessor must
specially remember that he
sustains the person alike of
judge and physician. And,
therefore, that he may be able
te judge rightly, discerning
between leper and leper, and
as a skUful physician, te know
how wisely to cure the diseases
of souls, and apply apt reme-

Rub.] Ut sanctum Poenitentiae Sa
cramentum, ad eos qui post
baptismum lapsi sunt, in gra
tiam Dei restituendos a Christo
Domino institutum, ritfe admi-
nistretur; imprimis memine-
rit Confessarius se judicis pa
riter et medici personam sus-
tinere — atque adeo, ut recte
judicare queat, discernens in
ter lepram et lepram, et tam-
quam peritus medicus anima
rura merbes prudenter curare,
et apta cuique remedia appli-
care sciat,quantam potest max-
iraam ad id scientiam atque
prudentiam, tum assiduis ad

ROMAN ANGLICAN RITUAL.

m

dies to each, he shall study to
acquire as great knowledge
and prudence for that purpose
as he possibly can, as weU by
constant prayer to God, as
from approved authors, espe
cially the Roman Catechism
[i.e. of the Council of Trent],
If the penitent shaU not
have expressed the number,
kinds, and circumstances of
his sins, which are all neces
sary to be unfolded, the priest
shall prudently interrogate
him. And if, the circum
stances of the person being
carefuUy considered, he has
reason te fear or doubt, that
probably the penitent's con
fession is not complete, he
shall prudently examine into
those (sins, circumstances, &c.)
which he suspects to be con-
fcealed by the penitent, espe
cially into the sins of his state;
above all, if he does not ac
cuse himself of the same.
As te sins against the sixth
(i. e. the seventh) command
ment, in these it wUl be oft
(i. e, almost always) necessary
to examine penitents, especi
aUy of the female sex, who
otherwise wUl not, for shame,
confess such sins. But in
this scrutiny, the confessor
should proceed chastely, and
very cautiously ; rising slowly
and imperceptibly from the
first simple cogitations to the
self-willed ; and from the self-
willed, to the lusts ; and from
the lusts, to the acts that are

Deum precibus, tum ex proba-
tis auctoribus, praesertim 6
catechismo Romano studeat
sibi comparare.

Si poenitens nuraerum et
species et circumstantias pec
catorum explicatu necessarias
non espresseiit, eum sacerdos
prudenter interrdget. Et, si
attentis personae circumstan-
tiis, rationabiliter metuat aut
dubitet, ne fortfe non sit Inte
gra ejus confessio, de Ulis
prudenter examinet, quse a
poenitente suspicatur reticeri ;
praesertim de peccatis sui sta
tus ; maxirae si de illis uuUa-
tenus se accusat.

Caeteriim de peccatis contra
sextum praeceptura, non raro
necesse erit poenitentes, prae-
sertira mulierbris sexiis, exa-
rainare, nunquam ahter prae
pudore, hujuscemodi peccata
confessuras. In hoc autem
examine confessarius caste et
caute admodum procedat; sen-
sim a cogitationibus simplici-
bus ad morosas, a morosis ad
desideria, a desideriis ad actus
minus criminosos ascendendo ;
et si illos fateantur, ad magis
criminosos.

268

ROMISH RITES.

less criminous ; and, if they confess these, then to those
that are more criminous.
["The next paragraph enjoins the administering to the
penitent, when the confession is ended, "reproofs and ad
monitions, and the remedies of sins," remedia peccatorum.]

In fine, he shall enjoin a
salutary and suitable satisfac
tion, as his judgment and pru
dence shall suggest, haring
regard to the rank, condition,
sex, age, and even disposition
of penitents. And he must
take heed not to impose
very slight penances for griev
ous sins, lest, haply, if he con
nive at sin, he become partak
er of other men's sins. Let
him, however, keep this before
his eyes, that the satisfaction
is not only for the preserring
of the new life, and the cure
of infirmity, but for the casti-
gation also of past sins* . .

Postrerao salutarem et cor
venientem satisfactionem, quan
tum spiritus et prudentia sug-
gesserit, injungat, habiti ra
tione statils, conditionis, sexiis,
aetatis, et etiam dispositionis
poenitentium. Videatque ne
pro peccatis graribus lerissi-
mas poenitentias imponat, ne
si forte peccatis conniveat,
alienorum peccatorum parti
ceps efficiatur. Id vero ante
oculos habeat, ut satisfactio
non sit tantum ad novae ritae
custodiam, et infirmitatis me-
dicamentum, sed etiam ad
praeteritorum peccatorum eas-
tigatienem 

. . For hidden sins, how
ever grievous, he should never
impose an open penance —
[Lest it should lead to a dis
covery, as of murder, for in
stance.] Moreover, the priest must
take heed, when, and to whom,
absolution is to be given, de
nied, or deferred ; so that he
dispense this benefit to the
duly disposed ; regularly de
fer it to the doubtfully dis
posed; deny it to the undis
posed 
However, if any one, being

. . . Caeterum pro pecca
tis occultis, quantumris gra
ribus, manifestam poenitentiam
nunquam imponat.

Videat autem diligenter sa
cerdos, quando, et quibus cou-
ferenda vel neganda, vel dif-
ferenda sit absolutio ; ut rite
dispositis hoc beneficiumim-
pendat, dubie dispositis regju-
lariter differat ; deneget indis-
positis 

Si vero quis confiteatur m

• See note at the end of this article.

ROMAN ANGLICAN RITUAL.

269

in peril of death, confess, he
must be absolved from all
censures, and from his sins
however reserved,* (unless he
be manifestly not disposed) ;but
first let him make satisfaction
if he is able, to whom he
ought (or, he owes ought) ;
and if he shaU escape the
peril, let hira as soon as pos
sible, go and pay what he
owes, frora which otherwise
he was to be absolved.
But in case voice and utter
ance faU the sick, the priest
shall endeavour by question
ings, noddings, and signs, te
learn the sins of the penitent ;
from the which, howsoever
known in general or in parti
cular, or even if the penitent
shew a desire of confessing,
whether by himself, or others,
he must be.
Moreover, the priest must
bear in mind that no weighty
or laborious penance is to be
enjoined upon the sick, but
such sort only indicated, as
they are to perform at a con
venient season, if they recover.
Meanwhile, some prayer, or
shght satisfaction, according
to the severity of the disease,
being imposed and accepted,
let thera be absolved, as their
need requires.
In fine, together with the
goodness, knowledge, and pru
dence that are requisite in a

periculo mortis constitutus,ab-
solvendus est ab omnibus cen-
suris et peccatis, quantum-
curaque reservatis, (nisi sit ma-
nifeste indispositus); sed prius,
si potest, cui debet, satisfa-
ciat ; ac si perieulum evaserit,
superiori a que alias esset ab-
solvendus, cum primiim po
terit se sistat, quidquid debet
praestiturus.

Quod si vox et loquela
aegrura deficiat, conetur sacer
dos interrogationibus, nutibus,
et signis peccata poenitentis
cognoscere ; quibus utcumque
in genere, vel in specie cog-
nitis, vel etiam si confitendi
desideriura, sive per se, sive
per alios ostenderit, absolven-
dus est.
Meminerit perro sacerdos
aegris non esse injungendam
gravem aut laboriosara poeni
tentiam, sedindicendam tantum
Ulam, quam, si convaluerint,
opportune tempore peragant.
Interim juxta graritatem mor-
bi, aliqua oratione, aut levi
satisfactione imposita, et ac-
ceptata, absolvantur, prout
opus fuerit.

Deniqu^ praeter benitatem,
scientiam atque prudentiam in
confessario requisitam, neces-

* Sins are reserved when absolution is deferred, or the case is such as
is reserved for the bishop or other superior, or the Pope,

270

ROMISH RITES.

confessor, it is indispensable
that he keep the seal of
secret confession under an
^xact and perpetual silence;
and therefore, he shall never
say, or de any thing, which
may directly or indijectly tend
to reveal any sin or defect
known to him by confession
alone. -)- Form of Absolution.
Before the penitent confess
his sins, he must ask the
priest for his benediction,
which the latter may give him
in these or like words. The
Lord be in thine heart, and in
thy lips, that thou mayest
truly and humbly confess thy
sins, in the name of the Fa-)-
ther, and of the Son, and of
the Holy Ghost. R. Amen.
Then the penitent shall
make a general confession in
the Latin or the vulgar tongue:
namely, the Confiteor, &c. ; or
at least let hira use these
words : I confess to Almighty
God, and to thee. Father.
And then let him confess his
sins. The confession being
finished, if the penitent is to
be absolved, first a salutary
penance being enjoined upon
him, and accepted by hira,
first, the priest says :
Almighty God, pity thee,
and having forgiven thee all
thy sins, bring thee to life
eternal. Amen.
Next, elevating his right
hand towards the penitent, he
says:

sarium quoque est ut sigilluin
secretae confessionis sub ex-
acte perpetueque silentio in-
violatum conservet: atque
adeo nihil unquam dicat vel
faciat, quod vel direct^ vel
indirect^ tendat ad revela-
tionera alicujus peccati, vel
defectus ex sola confessione
cogniti. -)-Absolutionis Forma.
Antequam poenitens peccata
sua confiteatur, petat a sacer
dote benedictionem ; quam his
vel sirailibus verbis impertiri
poterit : Dorainus sit in corde
tuo, et in labiis tuis, ut ver^
et humiliter confitearis pec
cata tua, in nomine Patris
-)-, et Filii, et Spiritus sancti.
Amen. Tura poenitens cenfessionem
generalera Latina vel vulgari
lingua dicat: scilicet, Confiteor,
&c. vel saltem utatur his ver
bis: Confiteor Deo omnipo
tenti et tibi pater. Et exinde
peccata sua confiteatur. Pe-
racta autem confessione, si
poenitens absolvendus sit, in-
junct^ ei prius, et ab eo ac-
ceptata salutari poenitentis
primo dicit sacerdos :

Misereatur tui omnipotens
Deus, et dimissis peccatis tuis,
perducat te ad ritam aeternam.
Amen. Deinde dextera versus poe-
nitentera elevata, dicit:

ROMAN ANGLICAN RITUAL.

271

The almighty and merciful
God, give thee the indulgence,
absolution, and remission of
all thy sins. Amen.
Our Lord Jesus Christ absolve
thee ; and I, by his authority,
absolve thee from all chain of
excomraunication,( suspension)
and interdict, so far as I can,*
and thou needest. Next I
absolve thee from thy sins, in
the name of the Fa -)- ther, and
of the Son, and of the Holy
Ghost. Amen.
If the penitent be a laic, the
word suspension is omitted.
The passion of our Lord
Jesus Christ, the merits of the
Blessed Virgin Mary, and of
aU saints, whatsoever good
thou hast done, and evil thou
hast suffered, be unto thee for
the remission of sins, for the
increase of grace, and for the
reward of eternal life. Amen.f
But in more frequent and
shorter confessions, the rest
being emitted, it vrill be

Indulgentiam, abselutioncm,
et remissionem peccatorum
tuorum tribuat tibi omnipo
tens et misericors Dominus.
Amen. Dominus noster Jesus Chris
tus te absolvat ; et ego aucto
ritate ipsius te absolve ab
omni vinculo excommunica-
tionis, (suspensienis), et inter-
dicti, in quantum possum, et
tu indiges. Deinde ego te
absolve a peccatis tuis, in no
mme Patris -)- , et Filii, et Spi
ritus sancti. Amen.
Si poenitens sit laicus emit-
titur verbum, suspensionis.
Passio Domini nostri Jesu
Christi, merita beatae Mariae
virginis, et omnium sancto
rum, quidquid boni feceris, et
raah sustinueris, sint tibi in
remissionem peccatorum. aug-
mentum gratiae, et praemium
vitae aeternae. Amen.
In confessionibus autem
frequentioribus et brerioribus,
caeteris omissis, satis erit di-

* So far as I can. That is, so far as lean, from excommunication, in
terdict, &c. as a faculty specially committed to him for that purpose
is necessary — " Si sacerdoti sit commissa facultas aliquem a suspensione
vel interdicto." — (Forma Reconcihandi Conversum. Rituali, p. 59.)
t Passio Domini, &c. Here Christ is, at best, only one among many
Saviours ; the penitent himself comes into the same category, — he also
is one among the multitude of Sariours ! The following extracts are from
the Exhortations in the Appendix, addressed to the dying : " Offer up all
your pains and uneasiness to him (Christ) : Accept them as a penance
justly inflicted on you for your sins," p. 218. " Question. Do you re
ceive your present and future sufferings as a penance justly inflicted on
you by Almighty God .' " " R. I do receive them," p. 220. Again, "Offer
up all your pains and your death in union with the sufferings and death of
your Redeemer, in satisfaction for your sins," p. 224. On the doctrine
of satisfaction, see above, p. 268.

272

ROMISH RITES.

enough to say : Our Lord
Jesus Christ, &c. as far as the
words. Passion of our Lord,
&c. And any sore necessity
pressing, or in peril of death,
he can say briefly :
I absolve thee frora all cen
sures and sins, in the narae
of the Father, &c.

cere: Dominus noster Jesus
Christus, &c. ut supr^ usque
ad illud Passio Domini, &c.
Urgente vero grari necessitate,
in periculo mortis, breriter
dicere poterit :
Ego te absolve ab omnibus
censuris et peccatis, in nomine
Patris, &c.

-\- Of the Communion of the Sick.  \-De Communione
Infirmorum.[Gen. Ruhr.]

The parish Priest must take
care to keep always in readi
ness some consecrated little
hosts in a pix of solid and
comely material, and neatly
kept, with its opening well
closed, and covered with a
white veU ; and then placed in
a tabernacle, ornamented as
far as circumstances will allow,
and kept locked ; and having
several lamps, or one at the
least, burning before it night
and day, unless this be hind
ered by the fear of profanation
at the hands of unbelievers
Now this holy sacrament ought
to be carried from the Church
to the private houses of the
sick, with all decency, rever
ence, and fear.
Moreover, the viaticum of
the most holy body of our
Lord Jesus Christ, must be
procured with the utmost zeal
and dihgence for those that
are grievously sick ; that is,
when they are so dangerously
ill, that it is probable they

Curare debet Parochus ut
perpetuo ahquot particulae con
secratae, pre infirmorum usu,
conserventur in pyxide ex so-
lida decentique materia, eSque
munda, et suo operculo bene
clausa et albe vele cooperta;
et in tabernaculo, quantum res
feret ornate, et clave obserato ;
lampadibus etiam pluribus,
vel una saltem, die noctuque
coram tabernaculo coUucente
nisi metus profanationis ab
infidehbus hoc prohibeat. De-
ferri autem debet hoc sanctum
sacramentura ab Ecclesia ad
privatas aegrotantium domes
cum omni decentia, reverentia,
et timore.

Perro riaticum sacratissimi
Corporis Domini nostri Jesu
Christi grariter aegrotantibus
summo studio et diligentia
procurandura est ; nimirum
quando adee periculose infir-
raantur, ut probabUe sit quod
sacram communionem amplius

THE ROMAN ANGLICAN RITUAL.

273

shall be no more able to receive
the holy communion, (that is
in the church.) And if they
have been during some time in
the same peril, and do devoutly
ask again for the sacred viati
cum ; the priest shall not fail
them. But he must take
igood heed, for fear of scandal
to ethers, net to go with the
riaticum unte the unworthy,
such as pubhc usurers, forni
cators, aud ethers notoriously
criminal, unless they have
first purged themselves by
holy confession, and made due
satisfaction for their public
offending. But to other sick, who are
not so grievously iU, as to seem
in peril of death, the holy
communion is to be adminis
tered, if they ask it; but, never
theless, before they eat or drink
any thing, as to other the
faithful.

sumere non poterunt. Et si
per ahquod tempus in eodum
periculo constituti remaneant,
et sacrum viaticum iterum
devote petant ; eorum pio de
siderio Parochus non deerit.
Cavendum autem est, ne ad
indignos cum aliorum scandalo
deferatur, quales sunt publice
usuraru, concubiuarii,vel aliter
netorie criminesi, nisi sese
prius sacra confessione pur-
gaverint, et pubhcae effensioni
prout de jure, satisfecerint.

Caeterum etiam aliis infir-
mis, qui non adeo grariter
aegrotant, ut mortis perieulum
imminere rideatur, sacra com-
munio, si petant, administranda
est : sed ante orahem cibum
et potum, non aliter ac caeteris
fidelibus.

-\-The Office of giving the Communion to the Sick.  {-Ordo
Communicandi Infirmum.

The priest, entering with the
most holy sacrament where
the sick one hes, shaU say;
Peace to this house. Resp.
And to all that dwell therein.
Then putting down the sacra
ment on a table, -)- the corporal
spread under it, and a lighted
wax taper standing before it,
he shall kneel, and adore, all
others also falling en their
knees : anon, taking holy water
he sprinkles the sick, and the
VOL. vii.

Sacerdos locum ubijacetin-
firmus ingrediens cum SS. sa
crament© dicat : Pax huic do
mui. Resp. Et omnibus habi-
tantibus in ea. Tum depositum
sacraraentura super mensa,
supposito corporah, et adstan-
tibus cereis accensis, genuflex
us adorat, caeteris omnibus
etiam in genua procumbenti-
bus : et mox accepta aqua
benedicta, aspergit infirmum,
et cubiculum, dicens : Antiph.

274

ROMISH RITES.

bed, saying : " Thou shalt
sprinkle me, O Lord, with
hyssop, and I shall be clean :
thou shalt wash me, and I
shall be whiter than snow."
And the first verse of Psalm 1.,
Have mercy on me, O God,
&c.with the Gloria Patri. Then
the Antiphon is repeated, Thou
shalt sprinkle me, &c., and
then [" 'The usual versicles and
responsories] Our help is in thy
name, ^"c. Let us pray.
Hear us, O holy Lord, al
mighty Father, eternal God,
and vouchsafe to send thy
holy angel from heaven to
guard, cherish, protect, visit,
and defend, all that dwell in
this house. Through Christ
our Lord. R. Araen.
Having thus said he shall
go up to the sick, to ascertain
whether he be well disposed for
receiving the sacred viaticum :
and whether he wishes to con
fess any sins : and he shall
hear him and absolve him :
although he ought to have
beenfirstduly confessed; unless
necessityotherwise urge. Next,
the customary general con
fession being made either by
the sick one, or by another in
his name, the priest shall say :
the Misereatur ^c, and In
dulgentiam, ^c.
Then haring made a genu
flection, he takes the sacra
ment out of the vessel, and
elevating it he displays it to

Asperges me Domine hys-
sopo et mundaber : lavabis me
et super nivem dealbabor. £t
primum versum Psalm 1.
Miserere mei Deus, &c. cum
Gloria Patri, sicut erat, &c.
Deinde repetitur Antiphona,
Asperges me, &c. Postea :
V. Adjutorium nostrum in
nomine Domini, &c.

Oremus.
Exaudi nos Domine sancte.
Pater omnipotens, aeterne
Deus, et mittere digneris
sanctum Angelum tuum de
coelis, qui custodiat, foveat,
protegat, visitet, atque defen
dat omnes habitantes in hoc
habitaculo. Per Christum
Dominum nostrum. R. Amen.
His dictis accedat ad infir
mum, ut cognoscat num sit
bene dispositus ad suscipien-
dum sacrum viaticum : et ut-
rura velit aliqua peccata con
fiteri ; et ilium audiat atque
absolvat; quamvispriiisdeberet
esse rit^ confessus ; nisi ne-
cessitas aliter urgeat. Postei
facta de more confessione ge-
nerali, sive ab infirmo, sive ab
aho ejus nomine, sacerdos
dicit : Misereatur, &c. Indul
gentiara, &c.

Deinde facta genuflexione,
accipit sacramentum devasculo,
atque illud elevans ostendit
infirmo, dicens : Ecce Agnus

THE ROMAN ANGLICAN RITUAL.

275

the sick, saying: Behold the
Lamb of God. — Lo! he who
taketh away the sins of the
world. And in the usual way
he shall say thrice : Lord, lam
not worthy that thou shouldst
enter under my roof, but say
the word only, and my soul
shall be saved. And the sick
shall say the sarae words to
gether with the priest, in a
lew voice, at least once. Then
the priest, giring the eucharist
to the sick, shall say : Take
brother (or sister) the viaticum
of the body of our Lord Jesus
Christ, who keep thee from
the malignant enemy, and bring
thee to everlasting life. Araen.
But, if the communion be not given as a viaticum, he shall
say in the ordinary way. The body of our Lord Jesus Christ
keep, &c.
After this the priest shall wash his fingers, saying nothing,
and give the ablution (the suds) to the sick.* Then he con
cludes with a short prayer, " That the body of our Lord Jesus
Christ, which he, the sick, has received, be profitable to him
unte everlasting life,"— and with making, with the vessel con
taining the hosts, the sign of the cross over the sick silently,
mhU dicens.

Dei, ecce qui tollit peccata
mundi, Et mere solito ter
dicat : Domine, non sum dig
nus, ut intres sub tectum
meum, sed tantum die verbo,
et sanabitur anima mea. Et
infirraus simul cum sacerdote
dicat eadem verba, submissa
voce, saltem semel. Tura sa
cerdos dans infirmo Eucharis
tiam, dicat : Accipe, frater
(vel soror), riaticum Corporis
Doraini nostri Jesu Christi,
qui te custodiat ab hoste ma-
ligno, et perducat in ritam
aeternum. Araen.

-)- Of the Sacrament of Extreme Unction.  \- De Sacra
mento Extrema Unctionis.

[Gen.
The sacraraent of Extreme
Unction, instituted by Christ
our Lord [where, or when ?]
as a heavenly medicine, saring
not only to the soul, but also
to the body, is to be appUed,
with aU zeal and diUgence, to

Rub.] Extremae Unctionis sacra
mentum, a Christo Domine
institutum, taraquam ccelestis
medicina, non animae seliim ;
sed etiam corpori salutaris,
omni studio ac dUigentia pe-
ricules^ aegrotantibus adhi-

* Postea sacerdos abluat digitos, nihil dicens, et infirmo detur ablutio.
T 2

276

ROMISH RITES.

those that are dangerously
UI, and, if possible, at the
time when their mind is yet
unimpaired, and their reason
in vigour ; that while they
are being anointed with the
sacred oil, they may them
selves be able to apply their
own faith and pious desire of
mind, for receiving the more
abundant* grace of the sacra
ment. Now this sacrament ought
to be given to those sick, who,
when they are come to the use
of reason, are so grievously ill,
as to seem in imminent peril of
death, and to those who, sink
ing with age, seem likely to
die daily, even though they
have no other illness ;f but not
to these that are entering bat
tle, or going upon other perils,
or about to undergo anon the
last sentence of the law; nor te
young persons not having at
tained the use of reason.
However, to sick persons,
who, whilst they were of sound
mind, and had their senses
entire, sought it, or probably
would have sought it, or gave
signs of contrition, it shall
nevertheless be given, even
though they may have after-

bendura est ; et eo quidem
tempore, si fieri possit, ciim
illis adhuc Integra mens et
ratio viget: ut ad uberiorem
sacramenti gratiam percipi
endam, ipsi etiam suam fidem
ac piara animi voluntatem
conferre possint, dQm sacro
oleo liniuntur.

Debet autem hoc sacramen
tura infirmis praeberi, qui,
ciim ad usum rationis perve-
nerint, tam grariter laborant,
ut mortis perieulum imminere
videatur, et iis qui prae senio
deficiunt, et in diem videntur
raorituri, etiara sine alia infir-
mitate : non autem praelium
inituris, aut alia perieula su-
bituris, aut reis ultimo sup
plicio mox afficiendis, aut
pueris rationis usum non ha-
bentibus. Infirmis autem qui, dum
Sana mente et integris sensi
bus erant, illud petierunt, seu
verisimiliter petussent, seu de-
derunt signa contritionis,
etiam si deindfe loquelam ami-
serint, vel amentes effecti sint,
vel delirent, aut non sentiant,

• Observe, their own faith and pious desire are not needful for receiving
the grace of the sacrament, but useful for the more abundant or fruitful
grace of it. The rubric takes special care not to violate the precious
principle of the " opus operatum of the sacraments." See the next
Rubrics. t This sacrament, therefore, is not given in order to the recovery of tlie
sick ; it is only to be given when life is despaired of ; contrary to the
design of tbe anointing mentioned in the Epistle of St. James.

THE ROMAN ANGLICAN RITUAL. 277
w ard lost the use of speech, nihileminus praebeatur : nisi
or have become mad, or deli- am ens vel phreneticus, verisi-
rious, or insensible : unless it militer posset quidquam fa-
be probable, that the mad or cere contra reverentiam sacra-
frantic one might do some- menti.
thing that would be an irre
verence to the sacrament.
Moreover, if any one is in his last moments, and there is
danger of his departing before the anointings be finished, he
shall be anointed quickly, by beginning at the words. By this
holy unction, &c., as below. Afterwards, if he shall live, the
omitted prayers shaU be said. But if he die while being
anointed, the priest shall not proceed further.* But if there
be a doubt whether he be yet alive, he shall proceed with the
anointing, pronouncing the form conditionally. If thou livest,
by this holy anointing, &c.
The parts of the body that ought especiaUy to be anointed,
are those which nature has given to man as instruments of the
senses ; namely, the eyes, the ears, the nostrils, the mouth,
the hands, the feet,f [and the loins, in anointing males] —
At the nostrils, the anointing shall be applied in the under
part ; at the feet, on the upper part ; at the hands, on the
back part, in bishops and priests ; but on the inside, in all
ethers. But if any one be maimed of any member, the part nearest
to that member shall be anointed with the same form of words.
The order of Administering the Sacrament of Extreme Unc
tion. — Ordo Administrandi Sacramentum Extremes Unc
tionis.
The priest, having entered the house, shall [" after the
usual ceremonies] put on over his surplice a violet-coloured
stole [as he is going to conjure], and first present the cross to
the sick one to be devoutly kissed by the same — (riolacea stela
indutus aegroto crucem pie deosculandum perrigit.)
* Quod si dubetet an vivat adhuc, unctionem prosequatur, pronuntiando
formam sub conditione. Si rivis, per istam sanctam unctionem, &c.
t " These are the proper parts for this sacrament, because they have
served as the instruments of sin, whereof this sacrament purges the dregs,
i.e., those sins which we have not been careful enough to repent of. This
sacrament, therefore, compensates for the defects of past repentance." —
—(Bishop Alet's Ritual, quoted by Picart, in his Ceremonies.)

278 ROMISH RITES.
Next comes a copious sprinkling of holy water. After that,
the priest, if time allow of it (i.e., if the person be net in the
last agonies, ["recites three successive prayers " That, the derils
may flee away from this house at the entrance of our humility,
and that the good guardian angel may be sent from heaven to
drive away all opposing powers (ie., devils), and to keep,
cherish, protect, visit, and defend all dwelling in this house,"
qui custodiat, foveat, protegat, risitet, atque defendat omn^s
habitantes in hoc habitaculo.]
Then the usual general confession being made, in the Latin,
or vulgar tongue, he shall say the Misereatur tui, &c., the
Indulgentiam, &c. The which general confession, &c., may be
omitted, if the sacraraent of Extreme Unction is to be ad
ministered imraediately after the receiving of the sacred
viaticum. Then before be begins to anoint the sick, he admonishes the
by-standers to pray for him ; and, if convenient, according to
time and place, and the number and quality of those present,
to recite for him the penitential Psalms with the Litany, or
other prayers, while he himself administers the Sacrament of
Unction. Anon he says :
* In the narae of the Fa -)- ther, and of the -)- Son, and of the
Holy -)- Ghost, be extinguished in thee all power of the devil,
through the laying on of our hands, and the invoking of all
the holy Angels, Archangels, Patriarchs, Prophets, Apostles,
Martyrs, Confessors, Virgins, and all the saints together.
Amen. Then having dipped the style, or his thumb, in the holy oil,
he anoints the sick in the form of the cross, in the parts herein
after written, applying the words of the forra to the particular
place as follows :
To the Eyes. Ad Oculos.
The Lord, through this holy Per istam sanctam unctionem
unction -)- and his own most -)- et suam piissimam miseri-
gracious compassion, forgive cordiam, indulgeat tibi Domi-
thee whatsoever sin thou hast nus quidquid per risum deli-
committed by seeing. Amen, quisti. Amen.
* In nomine Patris-)-, et Filii-f , et Spiritiis-)- sancti, extinguatur in te
omnis virtus diaboK, per impositionem manuum nostrarura, et per invoca
tionem omnium sanctorum Angelorum, Archangelorum, Patriaroharum,
Prophetarum, Apostolorum, Martyrum, Confessorum, Virginum, atcjue
omnium simul sanctorum. Amen,

THE ROMAN ANGLICAN RITUAL. 279
This he dees to each eye, repeating the same words. —
After each anointing he shall wipe the anointed places with a
lump otneio silk, or something similar, and afterward bwn the
same, [i.e., the silk, lest any unconsecrated hand should touch
the holy thing I]
To the Ears. Ad Aures.
The Lord, &c., as before, Peristam sanctam unctionem
whatsoever sin thou hast com- -)- &c., quidquid per anditum
mitted by hearing. Amen. deliquisti. Amen.
To the NestrUs.
Te each of which he apphes the anointing in the sa.r.e way,
using the same words, only substituting for the last Per Odo-
ratum. By smelling. And so on to the rest, saying at the
anointing of the mouth. Per gustum et locutionem. By tasting
and talking ; at each hand. Per tactum, By touching ; and at
each foot. Per gressum. By going.
[He anoints the loins also, last of all, in rainistering this
sacrament to males, but not in the case of females. But this
Anglican Ritual omits all mention of the loins. Neither does
that Ritual add, " That the anointing being finished, the priest
shall wash such of his fingers as have touched the holy oil.
The anointing being finished, the priest shall wipe his fingers
well with bread-pith, and then wash them, and throw this
bread, and this water, into the fire; and he shall take care
to carry all the lumps of silk home with him, and burn them
in the Church, and throw the ashes into the sacrarium."
But it adds.] Then the priest shall say the Kyrie, and then
the Pater Noster secretly, &c. After which he shall say :
Almighty Lord God, who didst speak by the Apostle James,
saying : Is any sick among you, let him bring in the elders of
the church, and let them pray ever him, anointing hira with
oil in the name of the Lord, and the prayer of faith will save
the sick, and the Lord wUl raise him up; and if he be in sins,
they shall be forgiven him : cure,* we beseech thee, our
Redeemer, vrith the grace of the Holy Ghost, the languors of
this sick one, and heal his sores, and forgive him his sins, and
drive out from him all mental and bodily pains, and raercifuUy
• Cura, quffisumus, Redemptor noster, gratia sancti Spiritus languores
istius infirmi, ejusque sana vulnera, et dimitte peccata, atque dolores
cunctos mentis et corporis ab eo expelle, plenamque interiiis et exteriiis
sanitatem misericorditer redde, ut ope misericordisE tuEe restitutus, ad
pristma reparetur officia. Qui cum Patre et Spiritu sancto. Amen.

280

ROMISH RITES.

restore unto hira perfect health, inwardly and outwardly ; that
being restored by the help of thy mercy, he be refitted for his
former duties, [the duties of life in which he has been hereto
fore engaged]. Who, with the Father, &c. Amen.
Let us pray. Oremus.
Regard, we beseech thee, O Respice, quaesumus, Do-
Lord, thy servant, N. sinking mme, famulum tuum N
through bodily weakness, and
revive again the soul which
thou has created : that amend
ed by chastenings, he may find
himself saved by thy medi
cine. Through Christ our
Lord. Amen. Let us pray.
0, holy Lord, &c., be gra
ciously present to the invoking
of thy name, that thou mayest
raise up with thy right band
thy servant, delivered from his
sickness, and gifted with
health ; strengthen hira with
thy raight, defend hira with
thy power, and restore him to
thy holy Church, with all the
prosperity he so lacketh (or
longed for by him). Amen.
Last of all, he may, according to the quahty of the person,
give brief and salutary admonitions te encourage the sick to
die in the Lord, and strengthen him for putting to flight the
assaults of deraons.
[This is the whole of the office. The reader wUl see how
striking is the inconsistency of every petition in these prayers,
with the doctrine of extreme unction, and the rules laid
down in the preceding Rubrics. Extreme unction is to be
given only to those that are in extremis ; not simply sick, but
dying ; those whose lives are despaired of or quite worn out
with age and sinking with infirmity. In short, it is to be
given only to those of whose recovery there is ne hkehhood, but
altogether the reverse ; and yet, all the prayers are for the re
covery of the person ! for his temporal and bodily relief !
How inconsistent ! yea, hypocritical ! This is to be accounted

infirmitate siii corporis fatis-
centem, et animam refove
quam creasti : ut castigationi-
bus eraendatus, se tua sen-
tiat medicina alvatum. Per,
&c. Amen. Oremus.
Domine sancte .... ad
invocationem tui nominis be
nignus assiste, ut famulum
tuum ab aegritudine libera-
tnra et sanitate donatum
dextera tua erigas, rirtute
confirmes, potestate tuearis,
atque ecclesiae tuae sanctae cum
omni desiderata prosperitate
restituas. Per Christum Do
minura nostrum. Amen.

THE ROMAN ANGLICAN RITUAL. 281
for, only by the fact, that the prayers are older than the
so-called modern sacrament of extreme unction, which was
never heard of in the church till after the twelfth century.
They belong to the ancient anointing, that was used in the
Church not as a sacrament, but as a means for a bodily cure —
a practice out of which the Romish corruption at length grew.
(See Gibson, riu. p. 287, &c.)

-\- Of the Visitation and Core of the Sick. — (De visi-
tatione et cura infirmorum.)
[This is the next article in the Ritual ; and as it is in its
general features much of a piece with the two preceding
offices, it will be enough to extract from it the following
Rubrick.] He (the priest) shall also Suadeat etiam aegroto, ut,
persuade the sick one, while diim Integra mente est, rem
he is of sound mind, to raake suara oranera recte constituat,
a right settlement of all his et testamentum faciat : si quid
property, and make his will ; habet alienura restituat et ad
if he has any thing that be- remedium animae suae, pro fa-
longs to another te restore it; cultatibus, quod ei in Domino
and to dispose,yo/" the remedy placuerit, inpiosusus disponat:
of his soul, according to his sed haec suggerendo omnis
means, whatever it shaU please avaritiae nota caveatur.
him in the Lord, to pious
uses : but in making these suggestions he raust take care to
guard against all semblance of avarice.

[Extracts.]
From the method of helping the Dying. (Modus Juvandi
Morientes )
If, after the receiring of the most holy Viaticum, and Extreme
Unction, he (the priest) see the sick hastening to bis end, he
shall immediately recite over him, with as great devotion as he
can, the cemraendation of the soul ....
He shall also stir up the sick one, while strength of under
standing remains to hira, to make acts of faith, hope, charity,
and other graces, for instance :
That he firmly beheves all Ut firmiter credat omnes

282

ROMISH RITES.

the articles of the faith, and
whatever the holy Roman
Catholic and Apostolic Church
believes and teaches.
That he hopes that Christ
our Lord, for his own iraraense
clemency will be propitious to
bim ; and that by the merit of
his most holy passion, and
through the intercession of the
blessed Mary, and all the saints,
he shall obtain eternal life.

articulos fidei, et quidquid
sancta Romana Cathohca et
Apostolica Ecclesia credit et
docet. Ut speret Christum Domi
num nostrum pro sua immen-
sa dementi^ sibi fore propi-
tium, et merito ejus sanctis-
simae passionis, et per inter-
cessionera beatae Mariae et om
nium sanctorum se ritam
aeternara censecuturum.

That for God's sake, he pa
tiently endures the pain which
he suffers, and the grievance
of his disease as the penance
of his sins.
Moreover, he shall exhort
the sick one to pray as follows,
at intervals, as well as he can,
at least in heart.
[The three last of these ejaculations are the following, and
are accordingly the last utterances of the dying Romanist.]

Ut quem patitur dolorem,
et morbi molestiam, propter
Deum in poenitentiam pecca
torum suorum, patienter tole-
rat. Hertetur praeterea, ut eo
modo quo potest, saltem ex
corde, ita per intervalla pre-
cetur.

Mary, Mother of Grace,
Mother of Mercy, thou protect
us from the enemy, and in the
hour of death receive me.
Holy Angel of God, come
to my aid as my guardian.
All ye holy Angels, and all
ye saints, intercede for me,
and succour rae.
But immediately after the
soul has left the body, shall be
said this Responsory:
Come te his aid, ye saints
of God : Run to his succour,
ye Angels of the Lord, re -
ceivinghis soul, and presenting
it in the presence of the most
high.

Maria mater gratiae, mater
misericordiae, tu nos ab hoste
protege, et bora mortis sus
cipe. Sancte Angele Dei, mihi
custos assiste.
Omnes sancti Angeli, et
oranes Sancti, intercedite pro
rae, et raihi succurrite.
Egressa autem anima de
corpore, statim dicatur hoc
Resp. Subvenite, Sancti Dei,occur-
rite, Angeh Domini, suscipi-
entes, animam ejus, offerentes
eam in conspectu Altissimi.

the ROMAN ANGLICAN RITUAL.

28;;

V. Christ who hath called
thee, receive thee, and the
Angels conduct thee into the
bosom of Abraham.

V. Suscipiat te Christus qui
vecavit te, et in sinuni Abrahae
Angeh deducant te.

[Te all the foregoing offices
following is subjoined, as their
The method approved by
Benedict XIV. of imparting
the Apostolic benediction, with
a plenary indulgence, to those
that are at the point of death ;
which is to be observed by
those that have that power
delegated to them by the
Apostolic See.
He that has the aforesaid
faculty, upon entering the
chamber where the sick one
lies, says : Peace to this house,
&c. [as in the preceding
articles.] Then if the sick wish to
confess, he shall hear him,
and absolve him. If he ask
not for confession, he shall
stir him up to make an act of
contrition; and if time allow,
he shall briefly remind him of
the efficacy and power of this
benediction : then he shall
instruct and exhort him,
wUhngly to bear the troubles
and pains of his disease, as
the expiation of his past hfe,
and offer himself to God, ready
te accept freely whatsoever
pleaseth him, and patiently
to undergo death itself, in
satisfaction of the penalties
which he has deserved by his
sins. Then he shall console
him, with pious words, rousing

for the dying Romanist, the
crown and consummation, viz.]
Modus a Benedicto XIV.
approbatus ad impertiendam
Benedictionem Apostolicam,
cum Indulgentia plenaria, in
articulo mortis constitutis ab
iis servandus qui facultatem
habent a sede Apostolica dele-
gatam. Habens praedictam facul
tatem ingrediendo cubiculum
ubi jacet iufirmus, dicat : Pax
huic domui, &c.

Quod si aegrotus voluerit
confiteri, audiat ilium, et ab
solvat. Si cenfessionem non
petat, excitet ilium ad elici-
endum actum contritionis : de
hujus benedictionis efficacia,
ac rirtute, si tempus ferat,
breviter admoneat : tiim in-
struat, atque portetur, ut
morbi incommoda ac dolores
in anteactae ritae expiatienem
libenter perferat, Deeque sese
paratum offerat ad ultro ac-
ceptandum quidquid ei placu
erit, et mortem ipsam patienter
obeundam in satisfactionem
poenarum, quas peccando pro-
meruit. Tura piis ipsum
verbis consoletur, in spem
erigens fore, ut ex dirinae
munificentiae largitate eorum

284

ROMISH RITES.

him to hope, that by the large- poenarum remissionem, et
ness of the dirine munificence, vitam sit consecuturus teter-
he shall obtain the reraission nara. Amen.
of those penalties, and eternal
life. Amen.
Then, if this benediction is not imparted immediately after
the Sacrament of Extreme Unction, the Confiteor being said by
one of the clerks there present, he shall say the Misereatur,
and then say :
Our Lord Jesus Christ, Son
of the living God, who gave
to his blessed Apostle Peter,
the power of binding and
loosing, receive thy confession,
and restore to thee the first
robe, which thou didst receive
in baptism: and I, by the
faculty given me by the
Apostolic See, do grant unto
thee the plenary indulgence
and remission of all thy sins,
in the name of the Fa -(-ther,
and the Son, and the Holy
Ghost. Amen.
Through the mysteries of
the most holy reparation of reparationis mysteria, remittat
mankind, almighty God, remit tibi omnipotens Deus omnes
to thee all penalties of the
present, and the future life,
open to thee the gates of
Paradise, and bring thee to
everlasting joys. Amen.
Almighty God, the Fa-)- ther
and the Son, and the Holy
Ghost, bless thee. Araen.
But if the sick one be so
near death, that there is no
tirae either of raaking the
general confession, or reciting
the foregoing prayers, the
priest shall impart the bene
diction imraediately.

Dorainus noster Jesus
Christus Filius Dei riri, qui
beato Petro Apostolo suo
dedit potestatem ligandi, atque
solvendi, per suam piissimam
misericordiam recipiat confes-
sionera tuara, et restituat tibi
stolara priraam, quam in bap
tismate recepisti: Et ego
facultate mihi ab Apostolica
sede tributa, indulgentiam
plenariara et remissionem om
nium peccatorum tibi concede,
in noraine Patris-)-, et Fihi,
et Spiritus Sancti. Amen.
Per sacrosanctae humanee

praesentis, et futurae ritae
poenas, paradisi portas aperiat,
et ad gaudia sempitema per
ducat. Amen.

Benedicat te omnipotens
Deus, Pater et -)- Filius, et
Spiritus Sanctus. Amen.
Si vero infirmus sit adefi
morti proxiraus, ut neque con
fessionis generalis faciendae,
neque praeraissarum precum
recitandamm tempus suppetat,
statim sacerdos benedictionem
ei irapertiatur.

CHURCH-LESSONS, OR
LEGENDS OF THE BREVIARY.

[The saints of the Romish Calendar may be divided into two
classes, namely, the ancient and modern ; or rather, those who
are saints in their own right, as it were, and whose title to
heaven is undisputed ; and those whose title to saintship rests
in the bosom of the Pope, — in a word, the canonized. The
earhest instance of canonization, of which we have any authen
tic record, is that of Udalric, by Pope John XV. a.d. 993.
Not of course, that aU of them that lived prerious to this
date, may pass with an undisputed title to a high place in
heaven ; but we may here take that date as a convenient point
efdirisionfor the purpose of reference. Accordingly, speci
mens shall now be given from the authorised Legends or
Festival Lessons, of both classes. These fables are all — all
comparatively — of modem invention ; some more, some less
so : they are the chief discipline of the priests, and raonks,
and nuns, &c. ; and the main design of thera is te coraraend
and proraote the doctrines and practices of the Church of
Rome.* A few specimens will suffice frora the legends of the
first class, in order that mere space may be reserved for those
of the second; which are far the more glaringly reckless. The
Latin, wherever it is important, wUl be found either in a
side column, or in a foot-note.]
On the Feast of St. Clement, Pope and Martyr. — Nov. 23.
[Absurd Miracles. — Relics.]
Lessen V.
After he (Clement) had by his teaching and the sanctity
of his life converted many to the Christian faith, he was
banished by the Emperor Trajan beyond the Pontic sea, to
* The reader, while perusing these legends, will do well to keep in
mind that notable prediction, 1 Tim. iv. 1, 2, " Speaking lies in hypo
crisy," i.e., for the purpose of promoting and propagating the doctrine
and worship of demons, i.e., of dead men and women, and angels, deified,
or iu modem phrase, canonized.

286 ROMISH RITES.
the desert of the city Chersona. There he found two thou'
sand Christians, who had been banished thither by the same
Trajan. When these, digging and cutting in the marble quar
ries, laboured under a want of water, Clement haring prayed,
went up into a neighbouring hill, where he saw the Lamb
touching with his right foot a well of fresh water, which was
springing up there. There they all quenched their thirst ; and
many unbelievers being converted by that miracle, to the faith
of Christ, began also to venerate the sanctity of Clement.*
Lfesson VI.
Trajan provoked thereby, sent officers with orders to bind
an anchor round Clement's neck, and cast him into the depths
of the sea. This being done, the sea, while the Christians
were praying en the shore, receded to the space of three miles;
and the Christians having come en to the place, found there a
little marble chapel, shaped like a temple, and in it a stone
chest, in which the body of the martyr was laid, and by the
side thereof, the anchor with which he had been drovmed. By
which miracle, the inhabitants being convinced, adopted the
faith of Christ. His body was afterwards translated to Borne,
in the time of Pope Nicolas I.f
Commemoration of St. Alexander, Pope. — May 3.
[Holy Water.]
Lessen IX. — [Extract.]
Alexander, a Roman, ruling the Church in the time of the
Emperor Adrian, converted to Christ a great part of the Ro-"
man nobility. He ordained that bread and wine only should
be offered in the sacrament ; but he ordered that the wine should
be mixed with water, because of the blood and water which
flowed from tbe side of Jesus Christ ; and he added to the
Canon of the Mass, the words, JFAo, the day before he sufered.
He also decreed that water blest by mingling salt in it should
* It will be seen by the style of the English in these and aU the follow
ing Lessons, that it is quite literal, and may be depended upon.
+ The legends from which these Lessons on the feasts of the earlier
saints are extracted, are, for the most part, the Pontificale, or Lives of the
Popes, the Decretal Epistles, and the Roman Martyrology ; which are all
notorious forgeries. The two former were got up for the special purpose
of advancing the Papacy. (See Dean Comber in Gibson, vol. xv. p. 97,
&c. ; also Bishop Pearson's Posthumous Dissertation.)

CHURCH LESSONS AND LEGENDS. 287
be always kept in the Church, and used in bed-chambers, for
chasing away devils.* Marcellinus, Pope. — March 16.
[Papal Supremacy]
Marcellinus of Rome, in that horrible persecution of the
Emperor Diocletian, was so overcome with terror, that he
offered incense to the statues of the gods : of which sin he
was immediately after so penitent, that he came clothed in
sack-cloth to Sinuessa, to a Council of a great number of
bishops; where, bathed in tears, he openly confessed his wicked
ness. No one, however, dared to condemn him;f nay, they all
cried out with one voice : With thy own mouth judge thyself,
not by any sentence of ours : for the first See is judged (i.e.
is to be judged) by no one ; adding, that Peter, too, had trans
gressed through the same weakness of mind, and had obtained
pardon of God by the hke tears.
Feast of Marcellus, Pope. — January 16.
[Papal Supremacy.]
Marcellus, a Roman, held the Pontificate from the time of
Constantius and GaUerius, to that of Maxentius.f By this
* This is from the first spurious Decretal Epistie of Alexander I.,
Bishop of Rome, about the year 115. The design of the fable is to give
an earlv origin to, and commend the use of, holy water; for the which no
proof that can stand the test of history, can be brought from the first five
centuries. The earliest thing like it is found in an Epistle of Pope Gre
gory to Austin of Canterbuiy, at the end of the sixth century, wliich yet
was very unSke the present holy water of the Church of Rome. — (Bede's
History, Lib 1. c. 30.) This fictitious epistle is not only adduced in the
Breviary, but it is even copied into the Canon Law. — ( De Consecrat.
Dist. iii. c. 20.) The words, which of themselves are suificient to prove
the epistle to be a late forgery, are, Aquam sale conspersam populis
henedicimus, ut ea cuncti aspersi sanctificentur et purificentur ; quod et
omnibus sacerdotibus faciendum esse mandamus. We bless for the peo
ple water sprinkled with salt, that all sprinkling themselves therewith may
be sanctified and made pure, which thing we command to be done also by
all priests. Thus it is the readers of the Breriary are trained !
t Quem tamen damnare ausus est nemo, sed omnes una voce clama-
runt : Tuo te ore, non nostro judicio, judica ; nam prima sedes a nemine
judicatur. X For the most infamous forgery of the ridiculous Council of Sinuessa,
and this fable of Marcellinus' Confession, see in Gibson, vol. xv. p. 130,
&c. Here it wiU be sufficient to cite the following from Father du Pin.
He says : "It is notoriously known among all the learned, that the acts
which bear the name of this Council are supposititious, and that the story

288 ROMISH RtTES.
Pontiff's persuasion, Lucina, a Roman matron, raade the
Church of God heir of all her possessions. He instituted in
the city twenty-five titles, or parishes, as it were both for the
baptizing and penance of those, who, from heathens be
came Christians, and for the burial* of the martyrs. Maxen-
tius, fired with rage at these proceedings, threatened Mar
cellus with severe punishment, if he would not resign the
Pontificate, and sacrifice to the idols. But as he set at nought
these outrageous orders, the Emperor sent him to his public
menagerie to be bis beast-keeper ; where he lived nine months
in constant fasting and prayer, visiting the parishes, which he
could not do personally, by his letters. Being rescued thence
by the clergy, he is honourably entertained by St. Lucina; in
whose house he dedicated a Church, which is still called the
Church of St. Marcellus. . . . This coming to the ears of
Maxentius, he commands the beasts to be sent into the Church,
and to be kept by Marcellus ; where, oppressed vrith the filth
of the place, and his many miseries, he fell asleep in the
Lord. [And then the Lessen adds, which is the design of the
whole fable :]
He wrote an epistle to the Scripsit epistelam ad Epis-
Bishops of the Province of copes Antiochenae prorinciae
Antioch, upon the primacy of de Primatu Romanae Ecclesiae,
the Roman Church, which he quam caput Ecclesiarum ap
proves to be the head of the pellandam deraenstrat. Ubi
Churches. Wherein this also etiara illud scriptum, nullum
was written, namely, that no concilium jure celebrari, nisi
Council is lawfully held (i.e. ex auctoritate the Romaui
is a lawful CouncU) without Pontificis.
the authority of the Reman
Pontiff.t On the Feast of Silvester, Pope. — Deceraber 31.
[The Pope and Constantine. — Images.]
Lesson IV.
Silvester, a Roraan, succeeded to the Pontificate on the
on which they are grounded is a fable, which has no foundation in anti
quity." Again he says : " He who forged these acts .... is a modem
author unworthy of credit." — (Eccles. Writers, Cent. iv. p. 241.)
• It was contrary to the laws and customs of Rome to bury any within
the city. The writer of the legend forgot this.
t This Epistle is owned by Labbe (tom. iii. p. 948) to be a forgery,
patched up out of divers modem authors : in fact, it is doubtful whether
there was ever any Pope Marcellus at all. See Gibson, ubi supra.

CHURCH LESSONS AND LEGENDS. 289
death of Melchiades, Constantine being then Emperor. Con
stantine, for the purpose of curmg himself of a leprosy, had
ordered, by the advice of his physicians, a bath of the blood of
infants to be got ready for him ; but the Apostles Peter and
Paul appeared to him in his sleep, and commanded hira, if he
wished to be dehvered from the leprosy, t.o give up the horri
ble design of his impious bath, and send for Silvester, who was
concealed in Mount Soracte : and that being renewed by him
(Sflvester), with the saring laver (i.e. baptism), he should
conmand temples to be buUt in the Christian style through
out all the jurisdiction of the Roman Empire ; and abolishing
the images of false Gods, worship the true God. Constantine,*
therefore, obeying these heavenly admonitions, has Silvester
searched for most dihgently, and when found, sends for him :f
and, recognizing from him the images of the Apostles [from their
likeness to the faces of the persons that appeared to him in the
dream], he is healed by him (SUvester) by baptism, and is
fired with zeal for defending and propagating the Christian
Rehgion. Lesson V.
Therefore,! by the authority of Silvester, he built many
Basihcas, which he adorned with holy images, and most
magnificent gifts and presents ; giving the Christians at the
same time, what before was denied to them, the power of
buUding temples pubUcly.§
* Constantinus igitur, coelestibus monitis obtemperans, Silvestrum dili
gentissime conquisitum vocat : a quo Apostolorum imagines recognos-
cens, baptismo sanatur, et ad tuendam propagandamque Christi religionem
infiammatur. t As if images were then in use, and Silvester vvas fiirnished with
those of the Apostles, and carried his Gods with bim in his flight to
Mount Soracte to conceal himself there &om the persecuting emperor
Constantine .'
X Itaque auctore SUvestro multas Basilicas edificavit, quas sacris ima-
ginibus omarit.
§ All this is &om the same mint-house as the preceding. It is a fable
that contradicts the clearest historical records. " Constantine (says Fa
ther du Pin), received baptism from the hands of Eusebius of Mcomedia
in the suburbs of that city, as Eusebius of Caesarea, St. Athanasius, St.
Jerome, St. Ambrose, Socrates, Sozomon, Theodoret, Evagrius, and all
the rest of the ancients unanimously affirm. It is therefore a fabulous
story which is related in the acts falsely ascribed to Pope Silvester, that
the baptism of Constantine was celebrated at Rome. And indeed nothing
can be more fabulous than the account set down in those acts." And
again, after he has recited some of tbe particulars of the story, he adds :
VOL. VII. U

290 ROMISH RITES.
Under this Pontiff were held two CouncUs ; namely, that of
Nice, wherein his Legates presiding (praesidentibus ejus Le
gatis), and Constantine, and the 318 bishops being present,
the Catholic faith was explained, and Arius and his foUowers
condemned ; which Synod, moreover, he (Sylvester) confirmed
at the petition of all the Fathers of the Council, (Quam
etiam Synodum cenfirmarit petentibus Concilii patribus uni-
versis) ; and one at Rome, in which 284 bishops were pre
sent, where Arius was again condemned.*
Feast of St. Peter's Chains. (Sancti Petri ad Vmcula).—
August 1.
[Relics. — The miracle-working Chains.]
Lesson IV.
In the reign of Theodesius the Younger, when Eudocia, his
wife, had gone to Jerusalem to perform her vows, she was
loaded there with many presents. In particular, she received
a gift surpassing all the rest ; that of an iron chain, adorned
with gold and gems : which they affirmed to be the very
chain with which the Apostle Peter had been bound by
Herod — Quam Ulam (Catenam) ese affirmabant qua Petrus
Apostolus ab Herode vinctus fuerat.
Eudocia,t haring devoutly worshipped the chain, afterwards
sent it to Rorae to her daughter Eudoxia, who made a present
of it to the supreme Pontiff : and he in his tum shewed her
"What forgeries, what fables are here! What inconsistent rarings of
madmen ! &c. &c. There is no historian speaks of his haring a leprosy,
or of his being cured of it by baptism." — (Cent. iv. pp. 13, 14.) See
also Gibson, ubi supra, p. 142. The conversion of Constantme was f»o
great an event, for the miracle-working Pope and the infallible Church not
to have the chief hand in it ; and hence the barefaced forgery of the fable ;
and hence too its insertion in the Lessons of the Breviary. How tine is that
brand of the prophetic spirit, "speaking lies in hypocrisy !" But so it
is that the Romish priests, &c., are trained by the reading of the Church-
lessons. * Here is another fable. No Council was held at Rome under Sil
vester ; and Hosius, Bishop of Cordova, presided at Nice, " in his own
name (says du Pin) and not in the Popes j for he nowhere assumes the
title of Legate of the Roman See, and none of the ancients say that he
presided in this Council in the Pope's name. Gelasius Cyriensis, who
first affirmed it, says it without any proof or authority."— (Cent. iv.
p. 251.
t Eudocia catenam pie venerata, eam postea Romam ad fiUam Eu-
doxiam misit.

CHURCH LESSONS AND LEGENDS.

291

the other chain with which the same Apostle had been bound
under Nero. Lesson V.
When, therefore,* the Pontiff had placed the Roman chain
near that which had been brought from Jerusalem, it came to
pass that they became so knitted together, as to appear not
two, but one chain wrought by the same artist. By the
which miracle so great honour began to be paid te these
chains, that for this reason a Church, under the name of St.
Peter in Chains, with the inscription, Eudoxia, was dedicated
in the Esqueline, and a feast-day appointed in memory of the
same, on the first of August.

Lesson VI.
Since which time the ho
nour (i.e. worship), which
en the same day was wont to
be given to the profane so
lemnities of the GentUes, be
gan to be paid to the chains
of Peter: the touch of which
cured the sick, and cast out
derils. For instance, in the
year of salvation, 969,+ it hap
pened that a certain Count of
the household of the Emperor
Othe, being possessed of an
unclean spirit, used to tear
himself with his own teeth.
Wherefore by the Emperor's
order, he is brought te Pope
John ; and as soon as the holy
chain touched the Count's
neck, the horrible spirit,
jumping out of him, left
him free : and since then the
religion of the holy chains was
propagated in the city.
* Cum igitur Pontifex Romanam catenam cum ea quse Jerosolymis
allata fuerat contulisset, factum est, ut iUae inter se sic connecterentur, ut
non duse, sed una catena ab eodem artifice confecta esse rideretur.
+ So tiien this goodly legend was composed after the date here men
tioned. X Tliis qui is bad Latin. u 2

Lectio VI.
Quo ex tempore honos, qui
eo die profanis gentUium cele-
britatibus tribui sohtus erat,
Petri rinculis haberi coepit :
quae tacta aegros sanabant, et
daemones ejiciebant. Quo in
genere anno salutis humanae
nongentesime sexagesimo no-
no accidit, ut quidam Comes,
Othonis Imperatoris famiha-
ris, occupatus ab immundo
spiritu seipsum dentibus dila-
niaret. Quare is jussu Impe
ratoris ad Jeannem Pontificem
ducitur : qui, J ut sacra catena
Cemitis coUum attigit, erura-
pens nefarius spiritus homi
nem hberura reliquit : ac dein
ceps in Urbe sanctorum Vin-
culorum reUgio propagata est.

292 ROMISH RITES.
On the Feast of Pope Cornelius. —^e^i. 16,
[The Holy Bodies of Saints Peter and Paul.]
Lessen IV. Lectio IV.
Cornelius, a Roman, bore Cornelius Romanus, Gallo
the Pontificate when GaUus et Volusiane Iraperatoribus,
and Volusianus* were crape- Pontificatura gerens, cum Lu-
rors. He, with Lucina, a most cina femina sanctissima, cor-
hely woman, translated the pera Apostolorum Petri et
bodies of Saints Peter and Pauli e catocumbis in oppor-
Paul from the Catacombs te a tuniorem locum transtulit, ac
more opportune place : and Pauli corpus Lucina in suo
Lucina placed the body of praedio via Ostiensi, prope
Paul in her own estate, on the eum locum, ubi fuerat gladio
Ostian way, near the place percussus cellecarit: Come-
where he had been stricken bus Principis Apostolorum
with the sword (executed) ; corpus non longe inde, ubi
but the body of the prince of crucifixus fuerat, repesuit.
the Apostles, Cornehus, laid
to rest, not far from where he
had been crucified. -f
This wiU suffice as specimens of the Lessons read on the
feast days of the early Popes.
• In the legend from which the Lesson is taken, namely, the Pontificale,
Cornelius is said to have sat in the Pontificate and suffered martyrdom
under Decius ; but as Decius died the same month in which Cornehus
became Pontiff, the Reformed Breriary corrects the fable, and puts in
Gallus, &c., instead of Decius.
t St. Peter's body, according to these legends, would seem to have had
a sort of ubiquity like almost all the modern saints. The same legend,
relating the burial of Pope Victor, who died, a.d. 203, informs us that
Victor was interred in the Vatican near the body of St. Peter ; though
a law of the twelve tables forbid burials within the city. However, to let
this pass, — here in Cornelius' time, i.e., some sixty years after, St. Peter's
body is in the Catacombs ; in another place, we are told it was buried m
Apollo's temple ; in another, near Nero's palace ; in another, in the Tri
umphal Territory ; and so on. But the truth of the matter is, the legends
were forged by divers hands in late and different times ; and afterwards
jumbled together into one martyrology. Hence their innumerable con
tradictions. " However, the fable is read in the Roman Church, September
16 ; and many devout people, on the credit of this legend, make pilgrim
ages, and offer prayers and large gifts to the shrines of these two Apostles,
of whose true relics they can have none, because their real graves are not
knovm." (Dean Comber apud Gibson, xv. p. 124.)

CHURCH LESSONS AND LEGENDS. 293
On the Feast of the Apparition of St. Michael the Arch
angel. — May 8.
[Origin of his Worship.]
Lesson V.
It came to pass that a bull of a certain Garganian * had
strayed far away from the droves of herds : which being long
sought in vain, was at length found stuck in the entrance of a
cavern. But when one of them (the searchers), in order to
kiU the bull, let fly an arrow at it, — ^the arrow being shot back,
hit the archer himself. Which affair so terrified both those
then present, and the rest afterwards, that no one dared to
approach near the cavern. The peeplet consult the bishop,
who answered, that inquiry ought be made of God, by appoint
ing a three days fast and prayer. Lessen VI.
After the third day, Michael, the Archangel, informs the
bishop that that place was under his own guardianship, and
that he had shewn by this sign (i.e. the case of the bull) that
he wished worship to be rendered there to God, for a memorial
of himself and the angels. Therefore, the bishop, together
with the people, gees to the cave, and finding it shaped some
what after the simUitude of a temple, they celebrate there the
dirine offices ; and the place afterwards became renowned for
manv miracles. Not long after that, Boniface dedicated the
Church of St. Michael, at Rome, at the top of the Circus, on
the 29th of September ; on which day also the Church cele
brates the memory of all angels. But to-day is consecrated
by the Apparition of Michael the Archangel.
On the Feast of St. Gregory Thaumaturg.—HoveToheT 1 7.
[Miracles.]
Gregory, Bishop of Neocaesarea, of Pontus, illustrious for
his sanctity and doctrine, was much more iUustrious for signs
and miracles : for the multitude and exceUence of which he
was called the Thaumaturg (Thaumaturgus) ; and, as St. BasU
testifies, was compared with Moses, the Prophets, and the
Apostles. A mountain which stood m the way of the buUdmg
* Gargani, an inhabitant of Garganus, a mountainous tract of Apulia
running into the Adriatic, now called St. Angela.
t Sepontini, a people of the district.

294 ROMISH RITES.
of a church, he removed to another place, by a prayer. A
marsh also, which was the cause of discord between the bre
thren, he dried quite up. The river Lycus, ruinously inun
dating the country, he restrained, by planting his walking-staff
on its banks ; which instantly sprang up into a blooming tree ;
and the river never after overflowed beyond that limit.
On the Feast of St. Januarius, Bp. and Martyr, and his
Companions. — Sept. 19.
[His Miraculous Blood and Head.]
Lessons IV. and V.
["Describe the miracles wrought by Januarius, who was
Bishop of Beneventum ; the sufferings he endured in the Dio?
cletian persecution, and his miraculous preservation : how, being
thrown into a burning furnace, he came out so unhurt, that
the fire did not so much as touch his clothes or hair ; and how,
when next day thrown with his companions to the wild beasts
in the theatre, the animals, forgetting their natural ferocity, pro
strated themselves at the feet of Januarius.] " The judge while
pronouncing sentence of death upon them, is suddenly struck
blind, but Januarius praying for him, he imraediately recovers
his sight. At which rairacle five thousand persons embrace
the Christian faith. But the ungrateful judge, nothing softened
by that favour, but rather more maddened by the conversion
of so great a multitude, and, above all, fearing the decrees of
the emperors, orders the holy bishop and his companions to
be beheaded." Lesson VI.
The neighbouring cities took care to bury the bodies of these
from a zeal for choosing from amongst them, each a particular
patron for itself vrith God. The Neapohtans, by a divine
monition, chose the body of Januarius ; which was translated
first to Beneventum, then to the monastery of Mount Virgin ;
and, lastly, to Naples, where it was deposited in the Church
Magiore, and became renowned by many rairacles. Among
which, this is specially memorable, — that once, of old, it extin
guished volumes of fire bursting from Mount Vesurius, and
bringing dread of desolation not only to the neighbouring, but
also, to far off regions. Very famous too is this,* that his
* Prseclarum illud quoque, quod ejus sanguis, qui in ampulla ritrea con-
cretus asservatur, cum in conspectu capitis ejusdem martyris ponitur, ad-
mirandum in modum coUiquefieri, et ebullire, perinde atque recens effusus,
ad hasc usque tempora cernitur.

CHURCH LESSONS aND LEGENDS. 295
blood, which is kept in a glass vessel, when it is placed within
view of the head of the same martyr, is seen, to this very day,
wonderously to liquify and bubble up, just as if recently
shed.* [The foUowing, which is comparatively of late introduction
into the Breriary, is worthy of coming next : it is certainly a
striking instance of the modern forge : beating far the old
romances.] On the Feast of St. Martina, Virgin and Martyr. — Jan. 30.
[Marvellous Potency of the Canonized Dead.]
Lesson IV.
Martina, a Roman rirgin, born of a consular father, and of
an iUustrious race, was bereaved of her parents in her tender
years ; and being inflamed with the ardour of Christian piety,
she distributed her riches — of which she had a great abund
ance — with wonderful UberaUty among the poor. Being com
manded, under the Emperor Alexander, to worship the false
gods, she abominates, with great freedom, the horrible impiety.
On which account she was scourged again and again — torn
with hooks, with iron claws, with pieces of broken pottery:
then cut hmb from hmb with most sharp knives ; bathed with
fat boiling oU ; and, at length, condemned to the wUd beasts
in the araphitheatre: from all which, coming out by the divine
power, unhurt, she is cast into a burning funeral pile; and
from this also she is preserved safe by equal dirine favour.
Lesson V.
Some of her torturers, struck by the novelty of the mira
cle, God's grace favouring them, embraced the faith of Christ,
and enduring tortures, merited the glorious crown of martyr
dom, by the lopping off of their heads. At the prayers of
this same (Martina), now were earthquakes ; now hghtnings
• According to this teaching of the Church in the Breviary, the blood
of Januarius has been preserved in a glass vessel since the time of Dio
cletian, and of course has been working its miracles. How then is it that
we have not a single recorded instance ? Of course the body was there,
and the blood was there. Why then have we not a single reference to the
amazing prodigy in all antiqui^ — no, not even in the apologists for Chris
tianity, or in any of aU the panegyrists of the martyrs ? or, in later times,
in any of aU the puffers and venders of bones and relics ? What bare
faced imposture ! One is almost ashamed to condescend to refute it.

296 ROMISH RITES.
shot from the thundering heaven, and the temples of the
gods fell to the ground, and the idol-statues were consumed.*
At times, from her wounds gushed forth milk mingled with
blood ; and a brUliancy most resplendent, and an odour raost
sweet eraanated from her body. At times the court of heaven
with the dwellers on high, were seen around her seat, hymning
divine lauds. Lesson VI.
Her judge, sorely troubled by these prodigies, and above aU
by her firmness, coraraanded the virgin's head to be cut off.
Which being cut off, a voice was heard from heaven, calling her
up thither. The whole city trembled, and many worshippers
of idols were converted to the Christian faith. The sacred
body of Martina was martyred while St. Urban I. was sitting :
it was discovered in the pontificate of Urban VIII., in the
very ancient church of the same (Martina), at the Mamertine
prison, at the foot of the Capitoline Hill, with the bodies of
tbe helymartyrs Concordius, Epiphanius, and their companions,
was put into a better shape, and after it was dressed out in a
mere comely way, was with due pomp and solemnity laid to
repose in the same place, amid a vast concourse of people,
and the joy of the whole city.
On the Feast of the Blessed Virgin Mary of Mount Carmel.
July 16.
We have here a curious specimen of Romish infalhble teach
ing, and well worthy the perusal. Lesson IV.
On the sacred day of Pentecost, when the Apostles inspired
from heaven were speaking divers languages, and by invoking
the most august narae of Jesus, were perforraing raany wonders,
very many men (as it is related), who had trodden in the foot
steps of the holy prophets, Elias and Eliseus, and who had
been prepared for the advent of Christ, by the preaching of
John the Baptist, haring clearly seen and approved the truth,
immediately embraced the faith of the Gospel jf and with a
* Oh, who would not be a worshipper of such potent beings ! and give
any price for a scrap of their old mouldering bones or dust !
t Ac peculiari quodam effectu, beatissimam Virginem (cujus coUoquiis
ac familiaritate feliciter frui potuere) adeo venerari coeperunt, ut primi
omnium in eo montis Carmeli loco, ubi Eliaa olim ascendentem nebulam,
Virginis typo insignem, conspexerat, eidem purissimse Virgini sacellum
^onstruxerint.

CHURCH LESSONS AND LEGENDS. 297
certain peculiar devotion began to worship the most blessed
Virgin, whose colloquies and familiarity they had the happi
ness to be able to enjoy : so much so, that they first of all
there built a chapel to the same most pure Virgin, on that very
spot of Mount Carmel, where Ehas had of old seen the cloud
ascending, a signal* type of the Virgin.
Lesson V.
Therefore assembling often every day in the new chapel,
they worshipped, with pious rites, prayers, and praises, the most
blessed Virgin, as the one and onlyf guardian of their order.
Wherefore, they began to be caUed by all persons every where,
" The Brethren of the Blessed Mary of Mount Carmel ;" and
the supreme Pontiffs net only confirmed that title, but they
granted also pecuhar indulgences to these who should call
either their order, or single brethren, by that title. Ner indeed
was it the nomenclature only, and the guardianship, that the
most bountiful Virgin gave, but also the badge of the sacred
scapular; with which she furnished the blessed Simon, the An-
ghan ; that by this heavenly vest, that sacred order should be
distinguished and protected from the assault of erils. And at
length, as the order was of eld unknown in Europe, and, as
for that reason, not a few were urgent with Honorius III. for
its extinction, the most gracious Virgin Mary stood by Hono
rius in the night, and plainly commanded him kindly to em
brace and foster both the order, and its members.
Lesson VI.
It is not in this world only, that the most blessed Virgin
has enriched an order so dear to her, with many prerogatives,
but in the other world also ; since every where her power and
mercy are the most prevalent. And her cbildrenf that are
enrolled into the society of the Scapular, who have observed
the moderate abstinence, and few prayers prescribed to them,
* See the word singularis in Riddle's Dictionary. Here the Virgin
Mary is held out to her votaries as being regarded as a divinity, and an
object of religious devotion and worship, while she was yet on earth.
t Ad novum ergo sacellum SEepe quotidie convenientes, ritibus piis,
precationibus ac laudibus beatissimam Virginem, velut singularem Ordinis
tutelam colebant.
X Filios in scapularis societatem relatos, qui abstinentiam modicam,
precesque paucas eis prtEscriptas frequentarunt, ac pro sui status ratione
castitatem coluemut, matemo plane affectu, dum igne purgatorii ex-
piantur, solari, ac in coelestem patriam obtentu suo quantocius pie creditor
efferre.

298 ROMISH RITES.
and, according te their state and circumstances, have practised
chastity, she is piously believed to comfort with an entire mo
therly affection, while they are expiating their sins in the
fire of purgatory, atai, by her protection to bring them out
thence into their heavenly heme as soon as possible. The
order, therefore, thus richly heaped with se many and so great
benefits, has instituted a seleran commemoration of the most
blessed Virgin, te be celebrated by a perpetual ceremonial to
the glory of the same Virgin.

[Though the following is quite a new Feast, yet this is the
place for it, as pertaining te one of the older saints.]
On the Feast of the Blessed Virgin Mary under the title—
The HELP OP Christians.— May 24.
[The older the Church of Rome grows, the more Idolatrous she grows.]
Lessons from the sermon of St. Bernard, on the 12 stars.
Lessen IV.
Dearly beloved, vehemently indeed have one man and one
woman hurt us ; but nevertheless by one man, thanks be to
God, and one woman, all things are renewed (restaurantur) to
us : and that net without great increase of graces, (nee sine
magno fcenore gratiarum). It is true, Christ was able to suffice
for us ; since even now all our sufficiency is from him :
but that it was a man only (i.e. sed nobis bonum non erat,
that restored us), was not good esse hominum solum. Con
fer us. It was congruous gruum magis, ut adesset nos-
that both sexes should be as- trae reparationi sexus uterque.
sistant to our reparation (i. e. Jam itaque nee ipsa Mulier
redemption). Therefore, not benedicta in muheribus ride-
even now, vrill that woman bitur otiosa : invenietur equi-
that is blessed among women dem locus ejus in hac recon-
seem to be idle : nay, truly, ciliatione. Opus est enim
her place will be found in this mediatoreadmediatoremChris-
(i.e. the present, that of grace) tum: nee alter nobis utilior
reconciliation also. For there quam Maria. Crudehs ni-
is need of a mediator, to the mium mediatrix Eva, per quam
mediator Christ : nor can any serpens antiquus pestiferum
other be more efficient for us etiam ipsi viro rirus infudit:
than Mary. Too cruel was sed fidelis Maria, quse salutis
the mediatrix Eve, by whom antidotum et riris, et mulier-
the old serpent infused the ibus propinarit. Ilia enim

CHURCH LESSONS AND LEGENDS.

299

deadly poison even into her
husband himself, (or, to the
man hiraself) : but a faithful
one is Mary, who has given to
drink both to men and women
the antidote, salvation. For
she was the minister of seduc
tion, the latter is that of pro
pitiation : the one suggested
the transgression, the other
has brought in redemption.
Why may human fraUty fearto
come to Mary ? She has in her
nothing austere, nothing de
terring ; she is all sweetness,
offering to aU her mUk and

ministra seductionis, haec pro-
pitiationis, ilia suggessit prae-
varicationem, haec ingessit re
demptionem. Quid ad Mari
am accedere trepidet huraana
fragUitas ? Nihil austerum
in ea, nihil terribile, tota sua
ris est, omnibus offerens lac
et lanam. Revolve diligentius
evangehcae historise seriem uni-
versam : et si quid forte incre-
patorium, si quid durum, si
quod denique signum vel
leris indignationis occurrerit in
Maria, de caetero suspectam
habeas, et accedere verearis.
wool, (i.e. the one to feed, the
other to clothe them.) Peruse with care aU through the series
of Gospel history : and if haply you find in Mary, anything
chiding, anything harsh, anything, in short, that is a sign of
the least anger ; then suspect her for the future, and fear to
come to her. Lectio V.
Quod si, ut vere sunt, plena
magis omnia pietatis, et gra
tiae, plena mansuetudinis, et
misericordiae, quae ad eam
pertinent, inveneris, age gra
tias ei, qui talem mediatricem
benignissima miseratione pro-
ridit, in qua nihU possit esse
suspectum. Denique omnibus
omnia facta est, sapientibus
et insipientibus copiosissima
charitate debitricem se fecit.
Omnibus misericordiae sinum
aperit, ut de plenitudine ejus
accipiant universi, captivus re
demptionem, aeger curationem,
tristis consolationem, peccator
veniam, Justus gratiam, An
gelus laetitiam. Ipsa praeter-
ita non discutit merita, sed
omnibus sese exorabilem

Lesson V.
But if, on the other hand,
as is truly the case, you rather
find aU things that pertain to
her, to be full of goodness and
grace, fuU of gentleness and
mercy ; then give thanks to
him who in most benign pity
has prorided for us such a
mediatrix, in whom there is
nothing that can be suspected,
(i.e.nothingthatwe ueedbeshy
of,distmstftilef, &c.) In short,
she is aU things to all men ;
she has, in her most plentiful
charity, made herself debtor
both to the vrise, and to the
unwise. She opens to aU her
bosom of mercy, that all may
receive of her fulness ; the
captive redemption, tbe sick
healing, the sorrowful con-

300

ROMISH RITES.

solation, the sinner pardon,
the righteous grace, the an
gel joy. She (ipsa) does not
canvass past deserrings, but
affords herself exerable to all,
most merciful to all, in short,
pities with a certain over
flowing tenderness the ne
cessities of aU. She it was
(ipsa) that was, of old, the
woman promised of God that
was to bruise, with the foot of
her might, the head of the eld
serpent: for her heel, forsooth,
he plotted enambushed, by his
many subtleties, but in vain.
For she alone has bruised
all heretical prarity. The plot
ters are bruised, the supplant-
ers are trampled under foot,
the detractors are confuted,
and all generations call her
blessed. Now, if by the word
raoon, the Church seems to be
understood, you have a media
trix eridently expressed : " A
woman, says he, clothed with

omnibus clementissimam prse-
bet, omnium denique necessi
tates amphssimo quodam mis-
eratur affectu. Ipsa est quon
dam a Dee promissa mulier
serpentis antiqui caput rir
tutis pede centritura ; cujus
plane calcaneo in multis ver-
sutiis insidiatus est, sed sme
causa. Sola enim contririt
universam haereticam prarita-
tem. Contriti sunt insidiantes,
conculcati supplantatores, con-
futati derogatores, et beatam
eam dicunt omnes generatio
nes. Jam si Ecclesia Innse
inteUigenda ridetur vocabulo,
habesmediatricemevidenter ex-
pressam : Muher, inquit, am-
icta sole, et luna sub pedibus
ejus. Amplectamur Marise
vestigia, et devotissime sup
plicatione beatis illius pedibus
provolvamur. Teneamus eam,
nee dimittaraus, donee bene
dixerit nobis, potens est enim.

the sun, and the moon under
her feet." Let us embrace the foot-prints of Mary, and with
most devout supplication lie prostrate at her blessed feet.*
Lesson VI. from the Public Monuments.
[^his Lesson gives the history of the Feast. — " The Chris
tian people haring often experienced the most present help of
the mother of God, for scattering the enemies of religion, the
the most holy Pius V. after a signal rictory over the Turks,
through the intercession of Mary, ordered the same queen of
heaven to be called in the Litanies, The Help or Chris
tians." But Pius VII. after his miraculous second restora
tion — for the which he justly acknowledged hiraself indebted
(acceptara raerito, referret) to the intercession of Mary ; " mas-
rauch as in his captivity he had solemnly, with his own hands.

* These three lessons would be very good divinity, if only we substitute
Christ, everywhere, in the place of Mary.

church lessons AND LEGENDS.

301

adorned her image with a golden crown; and had himself
eamestiy implored her potent help, and commanded the same
to be implored by all the faithful," — " appointed this solemn
feast to be perpetuaUy observed to the honour of the same
Virgin Mother, under the title of The Help of Christians, on
the anniversary of his restoration ; in order that there should
be a distinct and perpetual memorial and thanksgiring of so
great a favour,"* (ut tanti beneficu distincta et perennis extet
memeria, et gratiarum actio)].
From St. Bernard's HomUy on the Natirity of B. M. V.
Lesson VII.
Look, 0 man, into the counsel of God, acknowledge the
counsel of wisdom and goodness. About to be-drench the
threshing-floor with the dew of heaven, he first wets the whole
fleece. — About to redeem the

human race, he conferred the
whole redemption-price upon
Mary. Look, then, more
deeply, with hew great feeling
of devotion He wiUed that She
should be honoured by us,
who placed in Mary the pleni
tude of aU good. So that if
there be, therefore, in us, any
hope, any grace, any salvation,
we should acknowledge that
it has flowed to us from her,
who ascended to heaven,
overflowing with dehghts.
Therefore, vrith the whole
marrow of our hearts, with aU
the affections of our souls, and
all our vows, let us worship
this same Mary, because such
is the wiU of Him, who wiUed
that we should have aU
through Mary. This is his
wiU, I say, but it is for our
behoof.

Redempturus humanura ge
nus, pretium universum con-
tuht in Mariara. Altius ergo
intuemini quanto devotionis
affectu a nobis cam voluerit
honorari, qui totius boni ple
nitudinem posuit in Maria : ut
proinde si quid spei in nobis
est, si quid gratiae, si quid sa
lutis, ab ea noverimus redun
dare, quae ascendit deUciis af-
fluens. Totis ergo medulhs
cordium, totis praecordiorum
affectibus, et votis omnibus
Mariam hanc veneremur, quia
sic est voluntas ejus, qui to
tura nos habere voluit per
Mariam. Haec, inquam, vo
luntas ejus est, sed pro no
bis.

* Such ia the idolatry of the Church of Rome and its head : in every
thing, look to Mary ; in tribulation, flee to Mary ; in prosperity, make thy
thanksgirings to Mary.

302 ROMISH rites.
On the Feast of St. Denis, Martyr, $•«. — October 9.
Lesson IV.
["Lesson IV. and V. tell us of Dionysius the Areopagite's
conversion by St. Paul, at Athens ; of his haring, while a
GentUe, seen the preternatural eclipse of the sun, on the day
our Lord was crucified, and exclaimed, Aut Deus natuise
patitur, aut mundi machina disselvetur. " Either the God of
nature suffers, or the engine of the world is about to be
dissolved." " He was appointed prefect of the Church at
Athens, by the Apostle ; but afterwards, haring come to Rome,
he is sent by the Pontiff Clement to preach the Gospel in
Gaul." Then his various tortures at Paris are told, " where he
is laid on a gridiron, with fire under it." — After which comes :]
Lesson VI.
But all of them bearing these sorts of torments with a brave
and willing mind, Dionysius, with his companions, are beheaded
on the seventh before the Ides of October. Of whom (Dionysius),
this is handed down to memory, that he took up his own head,
after it was cut off, and walked on with it te the distance of
two miles, carrying it in his hands. He wrote many admirable,
and indeed heavenly books, on the dirine names, and on the
heavenly and ecclesiastical hierarchy ; on Mystical Theology ;
and also some other books.*
On the Feast of St. John, Pope and Martyr.— May 27.
[The Papacy.]
Lesson II.
John, a Tuscan, ruled the Church in the time of Justin the
Elder ; to whom he went to Constantinople, to sehcit his aid
against Theodoric, an heretical king, who was harassing
Italy. This journey of John, God signalized even with
miracles. For when a nobleman at Corinth had lent him, for
the purpose of his joumey, a horse, which, as being tame and
* For all this forgery about Denis the Areopagite, see Fathers duPin,
Sirmond, Launoy, Morinus, &c. They shew that the books here fathered
upon Denis, were never heard of in the Church till the year 532, after
Christ ; that they were then, first, produced by the Valerian heretics, and
no sooner produced than rejected by the orthodox, as spurious. Again,
the fable of his coming into France was unknown till the ninth century.
" Hilduin (adds du Pin) who is the first that mentions it, is a very fabu
lous author, who tells abundance of lies." (Cent. 1. p. 32.) Not more
lies, however, I trow, than the Breviary.

CHURCH LESSONS AND LEGENDS. 303
gentle, his wife was wont to use, it came to pass,* that when
the horse was afterwards sent back to his master, he was
become so ferocious, that he ever after flung off his raistress,
with neighing and the agitation of his whole body : as if he
scorned to admit a woman upon his back, since once the Vicar
of Jesus Christ had sat thereon. Therefore, they made a present
of the horse to him. But a greater miracle was this, that at
Constantinople, at the entrance of the golden gate, in the sight
of a great multitude of people, who had come out with the
emperor to meet the Pontiff, in order to do him honour, he
restored sight to a bhnd man. Even the emperor,-)- pros
trating himself at his feet, worshipped him.
Lesson III.
["Says, that John, after his return, was thrown into prison at
Ravenna, by Theodoric, " where he died, in a few days, of filth
and hunger," and then adds :] Theodoric dies a little after ;
whom a certain hermit, as St. Gregory writes, saw in the mid
dle between Pope John on the one hand, and on the other
Symmachus, a patrician, whom the sarae Theodoric had put
to death, to be plunged by them into the fire of Lipari ; so
that, of course, J they whom he had put to death, were the
judges, as it were, sentencing him to perdition.
Feast of St. Scholastica, Virgin. — Feb. 10.
[Intercessory power of the Saints.]
Lessen IV.
Scholastica was the sister of the venerable Father Benedict,
and had been dedicated by him, from her very infancy, to the
Lord Almighty. Once every year she used to come to visit
her brother ; and the man of God used to come down to meet
her to a place belonging to his monastery, not far from the
gate, — (non longe extra Januam). On a certain day she came
['and spent the day with him, and in the evening, after a re
past together, she entreated him to stay there with her that
one night.] To which he rephed. What talk you of, sister ?
I can by no means remain out of my cell. Now, at that mo-
* Factum est, ut domino postea remissus equus ita ferox evaderet, ut
fremitu et totius corporis agitatione semper deinceps dominam expulerit :
tamquam indignaretur mulierem accipere, ex quo sedisset in eo Jesu
Christi Vicarius. Quamobrem Uli equum Pontifici donaverunt.
t Ad cujus pedes prostratus etiam Imperator eum veneratus est.
X Ut videlicit illi quibus mortem attulerat, tamquam judices essent ejus
interitus.

304 ROMISH RITES.
ment, so great was the serenity of the sky, that net so much
as a cloud could be seen in the heavens. But the holy nun,
no sooner heard the refusal of her brother, than thrusting her
fingers into one-another on the table, she laid down her head
on her hand, about to make request (rogatura) te the Almighty
Lord. And just when she was raising her head from the
table, there burst forth so great a flashing of lightning, and
fury of thunder, andse great an inundation of rain, that neither
the venerable Benedict, nor the brethren that had come with
him, could stir a foot beyond the threshold of the place
where they were sitting. Lesson V.
For* the holy nun, rechning her head upon her hands, had
poured a river of tears upon the table ; and by these she drew
the serene heavens into the storm of rain. Nor was there the
least lapse of tirae between the prayer and the inundation;
but so near together was the one to the other, that she Ufted up
her head from the table, just at the bursting of the thunder :
so that both the lifting up of her head, and the pouring down
of the storm, was to her a matter of one and the same moment
[and movement]. Benedict, full of sadness, exclaims. Al
mighty God bless us! sister, what have you done? To
whom she replied, Lo ! I prayed thee, and thou wouldst not
hear me. I have prayed my God, and he has answered me.
Now, then, go if you can ; and, haring left me, vrithdraw to
thy monastery  But he was forced to stay against his
wiU. And thus it was that they spent that whole night to
gether without sleeping, &c. Lesson VI.
And, on another day, when the same venerable woman had
withdrawn herself, the man of God retired te his ceU. But,
behold you ! after three days, being in his cell, haring lifted
up his eyes to the sky, he saw the soul of the same his sister,
after it had left the body, entering into the unseen glories of
heaven, in the shape of a dove, &c.
* SanctimoniaUs quippe fosmina caput in manibus declinans, lacryma-
rum flurium in mensam fuderat, per quas serenitatem aeris ad pluriam
traxit. Nee paulo tardius post orationem inundatio iUa secuta est : sed
tanta fuit convenientia orationis et inundationis, ut de mensa caput jam
cum tonitruo levaret : quatenus unum, idemque esset momentum, et le-
vare caput, et pluriam deponere.

CHURCH LESSONS AND LEGENDS. 305
On the Feast of the Invention of the Holy Cross. — May 3.*
Lesson IV.
After the signal rictory which the Emperor Constantine, by
taking at the Dirine command the sign of the Lord's cross for
his standard, obtained ever Maxentius, Helen, the mother of
Constantine being admonished in a dream came to Jerusalem,
with the anxious purpose of searching out the cross itself.
There her first care was te overthow a marble statue of Venus,
which the heathens had erected about a hundred and eighty
years before, on the spot where the cross had stood, for the
purpose of obhterating the recollection of the passion of Christ
our Lord. She did the same at the manger of the Sariour,
and in the place where he had risen from the dead, by remoring
from the former the idol-statue of Adonis, and from the latter,
that of Jupiter.
Versicle. We f adore thy cross, O Lord, and mindful solem
nize thy glorious Passion.
Lesson V. Lectio V.
And so the place of the cross Itaque loco Crucis purgato,
having been thus purged from alte defossae tres cruces erutae
its defilements, three cresses sunt, repertusque seorsum ab
were dug up that had been Uhs Crucis Dominicae titulus :
buried to a great depth ; and qui cum ex tribus, cui affixus
in a place by itself apart from fuisset, non appareret, eam
them, was found the title of dubitationem sustulit miracu-
the Lord's cross : and as there lum. Nam Macarius Jerosoly-
was nothing that could make morura Episcopus, factis Deo
it appear to which of the three precibus, singulas cruces cui-
the title had been affixed, a dam foeminae grari morbo la-
miracle removed aU doubt boranti admerit : cui cum
upon this point. For Maca- reliquae nihU profuissent, ad-
rius. Bishop of Jerusalem, hibita tertia Crux statim eam
after he had offered up prayers sanarit.
to God, appUed the crosses
one after another to a woman labouring under a sore illness :
* In Festo Inventionis Sanctae Crucis. — Invention is the rendering Ro
manists themselves give of the word, and our ordinary conventional mean
ing of the word invention exactly conveys the true idea of what the story
rally is, a fable; as wiU be seen anon.
t Tuam Crucem adoramus, Domine, et recolimus tuam gloriosam pas-
sionem. Per.
VOL. VII. X

306 ROMISH RITES.
the two first had no effect upon her, but as soon as the third
cross was applied, it instantly cured her.
Vers. * At the touch of the cross the dead arise, and the
great things of God, (his miraculous works) are openly shewn.
Adsunt prodigia.t Lesson VI.
Helen haring thus found the saring cross, built a most mag
nificent church on the spot : in that church she left a
portion of the cross, inclosed in silver cases ; the other portion
she took with her to her son Constantine ; which afterwards
was deposited at Rome, in the church of the Holy Cross of
Jerusalem, that was built on the site of the Sesserian Temple.
She also brought to her son the nails with which the most holy
body of Jesus Christ had been fastened te the cross. From the
which time, Constantine promulgated a law, enacting, that no
one should thenceforth be put to death by crucifixion. So
that, J that which before had been a reproach, and jeering
scorn among men, began now to be an object of veneration
and glory.
[Such is the story, as it stands in the Roman Breriary. In the Paris
Breviary it is somewhat differently given. There we are told that it was
by a resurrection that our Lord's Cross was distinguished from the other
two : " They brought a dead body into contact with the three crosses
successively, and the moment it touched the third cross, the dead man
was instantly restored to life, to the amazement of all," (Paris Breviary.)
But the truth is, there is no trace in antiquity of this legend of the dis
covery of the cross, till nearly a hundred years after the time laid for it
in the story. The earliest vestige traceable of it, is a vague report brought
from Jerusalem into Italy by a pious Roman lady, named Melania, who
had gone to risit Jerusalem, and on her way home related the story to
Paulinus, at Nola : of all which Paulinus forthwith wrote an account to
his friend Sulpitius Severus in Gaul. (Paulinus Ep. 3! .) This was at the
beginning of the fifth century. " Paulinus's letter is of the year 403," (Du
Pin.) In St. Ambrose, much about the same period, the story is quite differ
ent. He says expressly, and enlarges upon the fact. That it was by thetitle
which was found attached to one of the three crosses, that that one was
determined to be the Lord's cross. Accordingly, Ambrose has nothing at
all about a miracle. But he has what is specially worthy of a Romanist's
serious attention: he says, "As soon as she (Helena) noticed the title,
" She adored the King, not the wood, for that is the error of
THE Gentiles, anrf tte vanity op the impious." (Regem adoravit,
* Ad crucis contactum resurgunt mortui, et Dei magnalia reserantur.
t Repertus seorsum ab illis crucis Dominicae titulus.
X Ita res, quse antea hominibus probro ac ludibrio fuerat, venerationi
et gloriae esse coepit.

CHURCH LESSONS AND LEGENDS. 307
non lignum, quia hic Gentilis est error et vanitas impiorum.) Such was
the orthodox doctrine of the Church in Italy at the beginnmg of the fifth
century ! To adore even the real cross on which our Lord suffered would
be Pagan idolatry ! So Ambrose (de obitu Theodosii.) Again, as to
" the nails," the Paris Breriary is silent on these. It is true, Theodoret
(A.D. 257), mentions them, but at the same time he teUs us how they
were disposed of, " Some of them (he says) Constantine put into his
helmet, and the rest into the bit of his bridle," (Hist. lib. i. c. 17) And
says Sozomen, " He (Constantine) made them into a helmet, and a
bridle-bit," (Lib. ii. c. 21.) So it is, to mention no more, the story
varies. But what is most remarkable is, that not one of aU the earliest
narrators mentions any thing of any part of the cross being brought to
Rome. That was a much later "invention." Now, is it credible that
one moiety — one half of the true cross found by the Empress-mother,
and brought by her to Rome, and solemnly deposited by her there,
could have possibly lain there for nearly one hundred years, and no one
have ever heard of it during all that long period .' Can even a Romanist
swallow down this ?
Again, as to the nails in the said " invention," the reader will note
that there were never of old more than three at most made mention of :
we have seen how two at least of them were disposed of ; and the third,
we are told, was thrown by Constantine into the Adriatic sea, to calm
a storm '. What shocking impiety, and that too, of Constantine, to
the adorable nails ! What profanity, to make one a bridle-bit ! and
throw another into the sea ! Here, again, it is obvious the framers of
this part of " the invention" had not yet heard of the now orthodox
doctrine of the cross and nails, &c. But, be this as it vrill, the nails at
all events were disposed of ; and yet these same identical nails have since,
somehow, so renewed themselves, yea, and so multiplied their num
ber, that there are now no less than fourteen exhibited and worshipped as
the nails of the tme cross, in Italy, France, and Germany alone j to say
nothing of other places. And as to chips of the real cross, if all were put
together (as has been truly remarked) they would make more than several
times Noah's ark. But we must cease our wonder ; for they that got up
the invention, got up at the same time the convenient addition to the story,
" That though pieces were daily being cut from the cross, to supply the
innumerable cravings ofmen, yet it sustained no loss ; it still continued
ENTIRE." — (Paulinus, ubi supra.) I need only add upon this head, the
remark of the leamed Father Du Pin. Speaking of Constantine's disco
very of our Lord's sepulchre, he says : " It is said that he discovered the
cross of Jesus Christ, which it is pretended performed many miracles at
the time. And yet it is very. strange that Eusebius, an eye-witness of these
things, who has exactly described all the circumstances of the discovery of
Christ's sepulchre, and who never forgets any thing that may be to the
advantage of religion, should not say one single word either of the cross
of Christ, or of the miracles which are pretended to have been wrought by
it." — (Bibliotheque, cant. iv. p. 13.)]

[The proper place for the following comes next, though it i
a much more modern Feast.] X 2

308 RO.MISH RITES.
On the Feast oj the Spear and Nails, D. N. J. C*
(The Friday after the first Sunday in Lent.)
Lessons from the Decree on the Feast of the Lord's Spear
and Nails, (Ex Decreto de Festo Lanceae et Clavoram Domini.)
Lesson IV. [Extracts.]
It behoveth us so to glory in the most sacred Passion of our
Redeemer, the Lord Jesus Christ, that, recounting all the mys
teries and merits of his Passion, we should glory in every one
of the saving instruments of the same.f Among which, this
is specially to be commemorated, that the Saviour himself after
he had given up the ghost upon the cross, suffered his side to
be pierced with a spear ; that streams of blood and water
issuing forth, there might be formed therefrom an only im
maculate one and virgin, holy mother Church, his own spouse.
O most blessed aperture of that most sacred side, whence so
many and so great gifts of divine goodness have flown ! 0 happy
spearf which has merited to effect for us so many good things,
and to be itself superadded to (i. e. employed in) the glory of
so great a triumph !
Lessen VI. Lectio VI.
What then is more holy Licet igitur Lancea et Clari
than those wounds and those praedicti, aliaque ipsius pas-
piercings ? What more health- sionis salutaria instrumenta
ful than the same ? frora the sint a cunctis fidelibus Christi
which our salvation has pro- ubilibet veneranda, et de ipsa
ceeded, and in which the souls etiam passione in eadem Ec-
of the devout can continually clesia solemnia annis singulis
cure themselves. Therefore, officia celebrentur et fiant ;
though the aforesaid spear and dignum taraen et conveniens
nails, and other saring instru- reputamus, si de ipsius passio-
ments of that passion, § are te nis specialibus instrumentis,
* From the Anglican Supplement to the Breriarium Romanum.
t Singulis etiam ejus salutaribus instrumentis gloriemur.
X O felix Lancea, quae tot bona nobis efficere, et ad tanti triumphi glo
riam meruit superaddi.
§ By the instruments of the Passion are meant not the spear and nails
only, nor the cross itself merely ; but also any part of the cross, or any
thing else whatever that was used in the crucifixion, as for instance, the
crown of thorns, the holy sponge and holy reed, and hammer, and pincers,
and " the holy shroud," in which our Lord was buried, &c. ; also the mi
raculous handkerchief of Veronica, with which our Lord, they say, wiped
his face, when carrying the cross, and on which he left three holy impres-

CHtllCH LESSONS AND LEGENDS. ."509
be venerated by all the faithful et praesertim in partibus, in
of Christ everywhere, and quibus instrumenta ipsa di-
though the solemn offices of the cuntur haberi, solemne ac spe-
Passion itself be celebrated and ciale festum celebretur et fiat ;
performed every year in the nosque illos fideles Christi,
same church : nevertheless we qui aliqua ex instrumentis
deem it meet and becoming ipsis habere se gaudent, in
that a solemn and special feast eorum devotione, divinis offi-
of the particular instruments ciis atque muneribus specia-
ef that passion be also cele- Uter fovearaus.
brated and performed ; and
especially in those places where the instruments themselves are
said to be had. And we deem moreover that those faithful of
Christ who glory in having any of the said instruments, should
be encouraged and cherished by us in their devotion to the
same instruments with (i. e. granting) dirine offices and
solemnities. sions of his face, and then handed it back to the said Veronica ;* also tte
holy handkerchief, properly so called, which wrapped our Lord's face in
the grave ; and many others, for there is no end to them. Hence there
are feasts for each of these adorable relics, here or there, wherever, accord
ing to the above decree, any one is said to be — as for example, " The
Feast of the most holy Shroud (de Sacratissima Sindone, D. N. J. C.,)
on the Friday after the second Sunday in Lent," (Anglican Supplement to
the Breviary). From this feast in the Supplement it would seem that they
have the said shroud now in England. But however this be, there are in
Italy, France, and Germany alone no less tha.nfourteen places that have
this famous relic also ; and in all it is iUustrious for its miracles — in all
alike deserving the adorations of the faithful. To the altar of the most
holy shroud at Besancon, Gregory XIII. granted extraordinary pririleges
with indulgences of sins to all that visit the same on stated days ; and Pope
Julius II. has been equally liberal in his grants to " the chapel of the most
holy Shroud" at Turin. So Picart tells us, who thus defends the worship
paid to the shroud : — " ff it be allowable to Christians to make their ap
plications to the holy cross, in the same manner as to Christ crucified, the
sacred shroud has a right to the same veneration, forasmuch as it too
directly touched the Redeemer's body. The prayer to St. Veronica [i. e.
the handkerchief] is conceived in the following words — 0 blessed figure, be
thou our guide, that we may see the face of Jesus Christ. With much
more reason then may we say to the holy shroud. Preserve us, 0 divine
likeness,^ to thee do we direct our prayers, as to an intelligent being," &c.
(Picart, trom Chefflet, Customs and Ceremonies, abridged, p. 137.)
* This handkerchief is itself called St. Veronica ; in the same sense, I
suppose, as the cross is called St. Cross ; or, as the cloak of St. Alban is
called St. Amphibalus.
t The shroud, they say, has miraculously imprinted on it the likeness
of our Lord's body.

310 ROMISH RITES.
[So ranch wUl suffice as speciraens from the earlier period
to which the legends belong. We corae new te give some
copious specimens from the Lessons of the mere modern saints,
or the canonized. It will be seen that one main design of these
Church Lessens, is te recommend and propagate, under the
specious title of Lives and Acts and Miracles of the Saints,
the peculiar doctrines and practices of Romanisra. However,
let them speak for themselves. We begin with one of the
earliest saints of this period.]
On the Feast of St. Peter Damian. — February 23.
[Purchased Masses for the Dead — Hours of the Virgin — Her Saturday's
Ofiice — Origin and Design of Bodily Flagellations.]
[Extracts.]
Lesson IV. Lectio IV.
Peter  being bereaved of Religionis in Deum, ac pie-
his parents, when a child, ex- tatis erga patrem egregium
perienced a severe thraldom, tunc specimen dedit; inventum
under the tutelage of his siquidem forte nummum non
brother. Even then he gave propriae inediae sublevandae,
a most laudable pattern of sed sacerdoti, qui divinum sa-
religion towards God, and crificium ad Ulius expiationem
piety towards his father. For, offerret, erogavit.
happening to find a piece of
money, instead of laying it out for the relief of his own want
and hunger, he bestowed it on a priest who should offer the
divine sacrifice for his {the father's) expiation.
Being subject, through the heat of youth (calente juventa)
to the violent stimulants of the flesh, he used to quench the
torches of his insulting and tyrannical lusts (insultantium libi-
dinura faces) by plunging hiraself at night into the frozen
waters of a river. Lesson V.
He excelled in the contemplation of things dirine, in mace
rations of the body, and in the rest of the examples of ap
proved hohness (caeterisque spectatae sanctiraoniae exemplis
excelluit.) Lesson VI. Lectio VI.
He extended the fast of Jejunium sextae Feriae in
Friday to the holy cross of honorera sanctae Crucis Jesu
Jesus Christ— he instituted Christi, horarias beatae Dei
the hour-prayers of the blessed Genitricis preces, ejusque die

CHURCH LESSONS AND LEGENDS.

311

Sabbato cultum propagavit.
Inferendae quoque sibi verbe-
rationis morem ad patratorum
scelerum expiationem pro-
vexit. Faventiae  mi
grarit ad Christum. Ejus cor
pus ibidem apud Cistercienses,
multis miraculis clarum, fre-
quenti populorum veneratione
cohtur. Ipsum Faventini non
semel in praesenti discrimine
propitium experti patronum
apud Deum delegerunt. Leo
vero XII. . . . officium Mis
samque in ejus honorem . . .
ad universam extendit Eccle-

Mother of God, and her wor
ship on the Saturday (i.e. her
Saturday's office). He pro
moted also the custom of in
flicting scourgings on oneself
for the expiation of committed
sins. He departed to Christ
... at Faventia [a.d. 1073].
There his body, famous for
its raany miracles among the
Cistercians, is worshipped
with great veneration by a
vast concourse of people. The
Faventines having experienced
the mercy of his protection
more than once, in cases of
imminent peril, chose him as
their patron with God. But
Leo XII. extended an office
and mass in honour of him . . .
to the universal Church.

Feast of St. Stanislaus, Bishop and Martyr. — May 7.
Lesson V.
Boleslaus was then King of Poland; and Stanislaus grievously
offended him by pubUcly rebuking him for his notorious lust.
Therefore he takes care to have Stanislaus summoned before
him te trial, in a solemn convention of the kingdom, under a
false charge, as though he had seised a district, which he
had bought in the name of his Church. As the Bishop was
unable to prove the purchase by written deeds, and the wit
nesses were afraid to speak the truth, he pledges himself to
bring Peter, the seUer of the district, who had been then three
years dead, before the court within three days. The pro
posed condition* being accepted, though with laughter, the
man of God apphes himself for the whole three days to fasting

* Conditione cum risu accepta, vir Dei toto triduo jejuniis et orationi
incumbit : ipso sponsionis die, post oblatum Missae sacrificium, Petrum
e sepulchro surgere jubet, qui statim redirivus, Episcopum ad regium
tribunal eunfem sequitur, ibique rege et ceteris stupore attonitis, de agro
a se vendito, et pretio rite sibi ab Episcopo persoluto, testimonium dicit,
atque iterum in Domino obdonnirit.

312 ROMISH RITES.
and prayer ; and on the very day he had promised, after he
had offered the sacrifice of the mass, he orders Peter to rise
from the grave, who immediately rising from the dead, follows
the Bishop leading him the way unte the royal tribunal,
and there, to the utter astonishment and stupor of the King,
and the rest of the Court, deUvers his testimony, that the
land had been sold by himself, and the price duly paid to
him by the Bishop ; and having done so, he again fell iasleep
in the Lord. Lesson VI.
The impious King at length murders this priest of God
with his own hand at the altar, and cutting up his body in
pieces, scattered them through the fields ; but the eagles
wonderously defend them from the wUd beasts. Anon, the
Canons of Cracow, gathered them by night, being discovered
to them by a brilhant light from heaven, and dispose them
aptly in their places : when all on a sudden they so united
together, as to leave no traces of the wounds . . . Pope Inno
cent IV.* enrolled him [and no wonder] in the number of the
saints. [He hved in the 1 1th century.]
On the Feast of St. Francis of Paula. — April 2.
[Miracles of the Calendar.]
["Lesson IV. and V. tell of his birth at Paula, in Calabria,
where his parents, after they had been for a long time without
issue, begat him, through the prayers of the blessed Francis,
in answer to a vow they made to that saint (quera parentes,
cum din prole caruissent, voto facto, beati Francisci precibus
susceperunt). His humility was so great, that he called him
self "The least of all" (minimum omniura); and he willed
that his disciples should be also called Minimi (i. e. the Friar
Minims) ; " whom he bound by a fourth vow te oblige them
to live all the year through on bread and water, eating only
once a-day, and that after sunset."]
• That is more than 250 years after this great saint's death. This was
doing the Martyr tardy justice. But Innocent IV. being at war during his
whole Pontificate with the Emperor Frederick and his successor Conrad,
thought it no bad time to confer this favour on the Canons of Cracow
and the Cracorians. The reader will bear in mind, that this, or something
like this, is the secret of almost all those deifications. The worldly policy
of the Papal court is thdr brief but expressive history. They are derices
of Antichrist.

CHURCH LESSONS AND LEGENDS. 313
Lesson VI.
God willed* to testify the sanctity of his servant by many
miracles; of which this is specially famous, that being refused
a passage by sailers, he crossed, with his companion, over the
straits of Sicily, upon his cloak spread under him upon the
waves. He also predicted many things with a prophetic spirit
 He departed to the Lord, a.d. 1507. His body
lying unburied, continued so incorrupt, that it even exhaled
a sweet edour.f Pope Leo X. enrolled him in the number
of the saints.
Feast of St. Raymond of Pennafort,% Confessor. — Jan. 23.
[Cent. 13 ]
[The Holy Inquisition.]
["Lessen IV. His birth and education at Barcelona, where
he became a canon, and provost of that church.] He pro
moted to the utmost of his power the honour and worship of
the Virgin Mother of God, whom he venerated with extraor
dinary devotion and piety. §Lesson V.
.... The most blessed Virgin appearing as well te Peter of
Nolasco as to the blessed Raymond himself, and to James I.,
King of Arragon, said to them, that it would be most gratify
ing to herself, and to her only-begotten Son, if an order of
monks were instituted whose care and duty it would be te de-
hver captives from the tyranny of infidels. Wherefore, uniting
their councUs, they founded the order of the blessed Mary de
Mercede, for the redemption of captives. 1|
* Multis miraculis servi sui sanctitatem Deus testari voluit : quoram illud
in primis celebre, quod a nautis rejectus, Siciliae fretum, strato super fluc
tibus pallio, cum socio transmisit. This surely was a marvel! yet it was next
to nothing, compared with the voyage of St. Raymond; as we shall see anon.
t Prophecying the future, and exhaling a sweet odour from the body
for years after death are miracles common to all the saints of this period.
t Raymond was the friend and companion of the well known — I do not
like to say notorious — Dominic, who was the first suggester and origina
tor of the holy Inquisition, and one of whose most illustrious recorded
miracles, so called, was the drowning of multitudes of the poor Albigenses
in flying across the river Gamine. For the saintly derice of the Inquisi
tion, they have been both dSB^d. Where are they now .'
% Deipara Virginis, quam singulari pietatis afiectu venerabatur, honorem,
et cultum semper pro viribus auxit,
II ... . Tum eidem, tum beato Raymundo, et Jacobo Primo
Arragonise regi apparens beatissima virgo, gratiseimnm sibi et unigenito

314 ROMISH RITES.
Lessen VI.
.... He prevailed upon James, King of Arragen, to in
stitute the office of the holy Inquisition in his realms. He
performed* many miracles, among which this was the most
illustrious : that spreading his cloak under him on the waters,
he returned from Majorca to Barcelona, performing the voyage
of one hundred and sixty miles in six hours, and entered his
monastery, the gates being shut. At length, being nearly
a hundred years old, and richly laden with rirtues and
merits, he fell asleep in the Lord, a.d. 1275. Clement VIIL
enrolled him in the number of the saints,f [a.d. 1601, when
the strong arm of the holy Inquisition became so needfiil to
the interests of the Papacy ! It was then time to think of
Raymond.] On the Fea.st of St. Francis Confessor. — (Oct. 4.)
[Co-sufferers of Christ's Passion. — Origin of this awful blasphemy.]
[a Lesson IV and V. give a short account of his hfe, and of
his founding the order of Friar Minors, (i.e., Franciscans, or
Begging Friars, &c.) ; " which order was confirmed (a. d.
1 209) by Innocent III., after he had seen in a dream the
Filio suo fore dixit, si in suum honorem institueretur Ordo Religiosorum,
quibus captivos ex iufidelium tyrannide liberandi cura incumberet.
* Multa patravit miracula, inter quae illud clarissimum, quod ex insula
Baleeui m^ori Barcinonam reversurus, strato super aquas pallio, centum
sexaginta milliaria sex horis confecerit, et suum cceuobium januis clausis
fuerit ingressus.
t These lessons are taken from the Bull of Canonization ; and in pre
vious editions of the Breviary the miraculous voyage is much more gra
phically described. In an edition now before me, dated 1686, the words
are. Quod ex insula Baleari Barcinonem trajecit, nullo navigio, sed pallio
tantum super aquas expanso, ductaque ora instar veli ad baculum, quo
tanquam malo uteretur, veluti solidis tabulis vectus, centum sexaginta mi
liaria sex horis confecit, cunctis circum litora stupentibus. I suppose
the idea of the miraculous navigator planting his staff for a mast, and then
drawing up the extremities of the cloak to the said staff for a sail, and
thus scudding along on the waves to the terrific and stupifying amazement
of all persons that saw the marvel along the shores, has at length appeared
rather laughable and farcical even at Rome ; aud more especially in the
case of a miracle, which we all know could be effected as well without
mast or sail as without a ship — yea, or even a cloak. It would seem they
are now ashamed of this. But why ? It is^ the BuU of Canonization j
and besides, it is a miracle ; and why explain away or keep back the
amazing circumstantials of a miracle ? But it is useles to argue : such are
Antichrist's miracles, and we shall see many more of them as we proceed,
much more revolting than that of Raymond, or Francis de Paula.

CHURCH LESSONS AND LEGENDS. 315
Lateran Church falling to pieces, but St. Francis putting his
shoulders under it, and sustaining it."]
Lesson VI.
Having therefore built many houses of the order, he re
tired into the solitude of Alvenus, (in the Apennines) : where,
having passed forty days in fast' and prayer in honour of St.
Michael the archangel, it came te pass that on the Feast * of
the exaltation of the Holy Cross, a seraph appeared te him
holding between both his wings {i.e., instead of hands ^, the
efiigy of the crucifix (or the crucified) • who impressed both on
his hands, and on his feet and side the prints of the nails : the
which (prints), St. Bonaventure says in his writings, that when
he was present whUe Pope Alexander IV. was preaching, the
Pontifi' declared, were seen by himself. These badges of the
supreme love of Christ towards the saint, attracted the ad
miration of all. And two years after, falhng grievously ill, he
had himself carried into the Church of holy Mary of the
angels ; that where he had received the spirit of grace from
God, there he might render back the spirit of life. In that place,
after he had exhorted the brethren to maintain poverty and pa
tience, and fidehty to (or the faith of) the holy Reman Church,
.... he breathed out his soul. Being illustrious by his
miracles, Gregory IX. enrolled him in the number of the saints,
[i.e., of the Gods].
[The impressing of the stigmata, (as they caU it), i.e., the
five wounds of our Lord, on the body of" St. Francis, was
a literal suffering of the passion of Christ. The story is given
more at large in another festival of the said Francis ; and as
the sarae awful blasphemy has been since his time often
counterfeited by others of the canonized, and is even now pre
tended to, wherever the satanic cheat can be practised without
fear of detection and exposure, it will be weU to put the fol-
lovring next.]
* Ubi quadraginta dieram propter honorem Sancti Michaelis Archangeli
jejunio inchoato, festo die Exaltationis sanctae Crucis ei seraphim Crucifixi
effigiem inter alas continens apparuit : qui ejus et manibus et pedibus et
lateri vestigia clavoram impressit : quae sanctus Bonaventura, cum Alex-
andriquarti summi Pontificis prsedicationi interesset, narrasse Pontificem a
se visa esse, litteris commendarit. His insiguibus summi in eum Christi
amoris, maximam habebat omnium Eidmirationem. Ac biennio post graviter
segrotans, deferri voluit in Ecclesiam sanctEe Mariae Angelorum : ut, ubi
gratiae spiritum a Deo acceperat, ibi spiritum ritae redderet. Eo in loco
fratres ad paupertatem, ac patientiam, et sanctse Romana: Ecclesiie fidem
servandam cohortatus .... eiflarit animam ....

316 ROMISH RITES.
On the Feast of the Impression of the sacred stigmata on the
Body of the Blessed Francis. In Festo Impressionis sacro
rum Stigmatum in corpore B. Francisci. — Sept. 17.
Lesson IV. — [Extracts.]
On a certain morning, two years before his death, while pray
ing on the brew of the mountain he (the blessed Francis) saw
as it were the figure of a seraph haring six wings, as refidgent
as they were fiery, descending from the sublimity of heaven ;
who, coming with a most rapid ffight to a place in the air near
unto the man of God, (then) appeared not only vringed, but
also crucified : haring, indeed, his bands and feet stretched out
and fastened to the cress, but his wings se disposed on both
sides, that two were lifted above his head, two were stretched
out for flying, and with the two others, he compassed and
covered his whole body, [Isaiah -n] . Seeing* this, he (Francis)
was struck with excessive awe, and felt running through his
soul joy mingled with pain. Whilst, as in the gracious aspect
of him se marvellously and so familiarly appearing to him, he
felt a certain excessive joy, so the direful fastening of the cross
beheld by hira, transpierced his soul with the sword of a corn-
passive pain. Lesson V. Lectio V.
He understood, indeed, by InteUexit quidem illo do-
the teaching of him inwardly, cente interius, qui et appare-
who was appearing to hira bat exterius, quod licet pas-
outwardly, that though the sionis infirraitas cum immor-
weakness of suffering be by talitate spiritus seraphici nul-
no means compatible with the latenus conveniret, ideo tamen
imraortality of a seraphic hujusmodi risio suis fuerat
spirit, yet this same rision was prsesentata conspectibus, ut
presented to his sight for this amicus ipse Christi praenos-
purpose, namely, that he hira- ceret, se non per martyrium
self, the friend of Christ, might carnis, sed per incendium men-
be premenished that he was tis totum in Christi Jesu cru-
about to be transformed en- cifixi expressam similitudinem
tirely, not by the martyrdom transformandum. Disparens
of the flesh, but the burning itaque risio, post arcanum ac
• Hoc ridens, vehementer obstupuit, mixtumque dolori gaudium mens
ejus incurrit, dum et in gratioso ejus aspectu sibi tam mirabiliter quam
familiariter apparentis excessivam quamdam concipiebat leetitiam, et dira
conspecta crucis affixio ipsius animam compassiri doloris gladio pertran-
sirit.

CHURCH LESSONS AND LEGENDS.

317

famUiare colloquium, mentem
ipsius seraphice interius. in-
flammaritardore; camera vero
Crucifixo conformi exterius
insignivit effigie : tamquam si
ad ignis liqnefactivam rirtutem
prseambulam sigillativa quae
dam esset impressio subsecuta.
Statim namque in manibus et
pedibus ejus apparere coepe
runt signa clavorura, ipsorum
capitibus in inferiori parte
raanuum et superiori pedum
apparentibus, et eorum acumi-
nibus existentibus ex adverse.
Dextrum quoque latus quasi
lancea transfixum rubra cica
trice obductum erat : quod
ssepe sanguinem sacrum ef-
fundens, tunicam et femoralia
respergebat.

of the soul, into the express
similitude of Jesus Christ
crucified. Therefore the vision
at departing, after this arcane
and famihar colloquy, inflamed
his soul inwardly with seraphic
ardour : but his flesh it marked
outwardly with an image con
formable to the Crucified : as
if a sort of sealing impres
sion had foUowed at the hqui-
fying power of fire going be
fore. For immediately began
to appear in his hands and
feet, the prints of the nails,
thek heads jutting out in the
under part (the palms) of his
hands, and the upper part of
his feet, and their points being
opposite. His right side, too,
as if pierced by a lance, was
covered with a red scar ; which
often pouring forth sacred
blood, besprinkled his tunic
and breeches. Lesson VI.
[*" Francis, a new man .... descends from the
mountain the walking effigy of the Crucified," (secum ferens
crucifixi effigiem) . . . . " and to the utmost of his
power concealed those sacred seals." (Signacula Ula sacra pro
viribus occultabat). God, however, would not have it so : but
openly shewed certain miracles* wrought by the same (those
seals), se that the occult and wondrous power of those stigmata
might appear manifest by the splendour of the miracles.
Moreover, a thing so admirable, and so mightily attested, and
so exalted vrith praises and favours in Pontifical diplomas
(i.e. BuUs), Pope Benedict XI. decreed to be celebrated by

• Miracula quaedam aperte per ipsa monstrarit, ut illorum occulta et
mira ris stigmatum, manifesta pateret claritate signorum. Porro rem
admirabilem, ac tantopere testatam, atque in Pontificiis diplomatibus prte-
cipuis laudibus et favoribus exaltatam, Benedictus Papa Undecimus anni-
versaria solemnitate celebrari voluit.

318

ROMISH RITES.

an anniversary solemnity. The which, Paul V. supreme
Pontiff, in order that the hearts of the faithful might be m-
flaraed to the love of Christ crucified, extended te the univer
sal Church.] Feast of St. Catherine of Sienna. — April 30.
[The Stigmata. — Visions of Christ. — Marriage to Christ.— Romish
Revelations.] [Extracts.]

Lesson IV.
.... She was found at
tiraes to have continued her
fast from Ash- Wednesday till
the Ascension of our Lord,
content with the communion
of the Eucharist alone.
Lesson V.
While she sojourned at
Pisa, haring been refreshed,
on the Lord's day, vrith the
heavenly food, and rapt into
an extacy, she saw the cruci
fied Lord approaching te her
in a great flood of light, and
frora the scars of his wounds
five rays descending to five
places of her body: and there
fore recognizing the mystery,
she besought the Lord that
the scars might net be visible
[on her body], and accordingly
the rays changed forthwith
their blood-colour into abright
one, and came in the form of
pure light to her hands, and
feet, and heart ; and se in
tense was the pain which she
sensibly suffered, that if God
had not lessened it, she be
lieved she should in a short
time die of it. This grace.

Lectio IV.
.... Inventa est ahquan-
do a die Cinerum usque ad
ascensionem Domini jejunium
perduxisse, sola Eucharistise
comraunione contenta ....
Lectio V.
Cum Pisis iramoraretur, die
Dorainice refecta cibo ccelesti,
et in extasim rapta, vidit Do
minum crucifixum magno cum
luraine advenientem, et ex
ejus vulnerum cicatricibus
quinque radios ad quinque loca
sui corporis descendentesrideo-
que mysterium advertens, .
Dominura precata, ne cicatri
ces apparerent, continue radii
colorera sanguineum mutave-
runt in splendidum, et in for
mam purse lucis pervenerunt
ad manus, pedes, et cor ejus:
ac tantus erat dolor, quem
sensibiliter patiebatur, ut nisi
Deus minuisset, breri se cre-
deret raoriturara. Hanc ita
que gratiam amantissimns Do
minus nova gratia cumularit,
ut sentiret dolorem iUapsa ri
vulnerum, etcruenta signa non
apparerent. Quod ita conti-

CHURCH LESSONS AND LEGENDS. 319
therefore, her most loving Lord gisse cum Dei famula confes-
crowned with a new grace, sario suo Raymundo retulisset,
namely, that she should feel ut oculis etiam reprsesentare-
the pain by the illapse upon tur, radios in imaginibus bea-
her of the power (i.e. violence) tse Catharinae ad dicta quinque
of the wounds, and that the loca pertingentes, pia fidelium
bloody signs should not be cura pictis coleribus expressit.
seen. But inasmuch as this
handmaid of God herself declared to Raymond, her con
fessor, that such indeed was her case ; so, that it might be
exhibited te the eyes, the pious care of the faithful has shewn
by painted colours on the images of the blessed Cathe
rine, the rays reaching to the aforesaid five places.
[* Lesson VI. tells us that her "doctrine was infused, not
acquired (i. e. not leamed) ; and that she gave answers to the
professors of sacred learning, propounding te her the most
difficult questions on dirinity. (Doctrina ejus infusa non
acquisita fuit : sacrarum literarum professoribus difficilliraas
de dirinitate questiones proponentibus respondit) ; how she
told Pope Gregory XI. at Arignen, the secrets of his heart,
and persuaded him to return to Rome ;] and hew illustrious
for the gift of prophecy, and for many mu-acles, she de
parted to her husband (migrarit ad sponsum) in the 33rd
year of her age, a. d. 1380. Pope Pius II. canonized her in
1461. [This is but a scrap of what the very same legends, from
which these Lessens are gathered, say of Catherine. Fable
itself exhausts invention by the stories it tells of her. She
became a nun of St. Dominic at the age of seven ; and
wrought multitudes of miracles while a little girl. She had
numberless visions of Christ and the Virgin Mary ; now of
the one, then of the other, and at times of both together : in
which they talked to her face to face, and gave her wonderous
revelations, [and of course all for Popery] : yea, and in one of
which she was even literally and actually married to Christ
m due form, the Virgin Mary being bridesmaid. Surely,
then, ne wonder that her Legend is now a very oracle of
Romanism. Hence it is, that her revelations so called, are
continually being cited by Romish teachers, as infallible autho
rity for Romish doctrines and practices. So for instance,
Liguori incessantly cites them with the authoritative adjunct,
"Mary said to Catherine," " Jesus told Catherine in the pre-

320 ROMISH BITES.
sence of Mary," &c. &c. Ergo the matter is settled. But
see below.*]
On the Feast of St. Elizabeth, Queen of Portugal.— Jvlj 8.
[The Virtues of the Canonized.]
Lesson IV.
[^Relates her parentage ; a daughter of the king of Arragon ;
next, her early austerities and the prosperity of the kingdom,
owing to her merits, &c. ; then her marriage, according to
the rites of the Church, with the King of Portugal.]
Lesson V. — [Extracts.]
For nearly half the year she lived on bread and water only.
* So in fact it is throughout the book of " The Glories of Mary ;" and
so, also, it is that he cites passim the legends of Gertrude and Bridget,
two other divinities of the same century. They were favoured, we are
told, with similar visions and revelations, similar interriews and collo
quies, face to face, with Christ and with Mary ; and their revelations are
cited by Romish divines with the same confidence as though it were,
" Thus saith the Lord." For instance, St. Bridget says she one day heard
the divine Jesus, promise the holy Virgin that aU who asked grace through
her, should be most assuredly heard. Another time our blessed Loid said
to Mary, in the presence of St. Gertrude, " I know that in virtue of my
omnipotence, I have invested you with power to deal out mercy, in sudi
a maimer as you find good to all sinners that invoke you." — (Liguori,
Glories of Mary, p. 152.) " Blosius relates that our Lord revealed to
St. Catherine of Sienna, that in consideration of the incarnation in the
womb of Mary, he gave her the privilege, that whosoever recurred to her,
though a sinner, should never, if he was disposed to amend, become the
devil's prey."— (Ibid. p. 225.)
We read in the life of Sister Catherine, of St. Augustine (i. e. another
of those oracles), " that a woman who had led a sinful life from her in
fancy, and had continued the same vricked course, until the people, dis
gusted with her wickedness, drove her from the city ; and she died in a
cave without spiritual or corporal aid .... Sister Catherine being one
day in prayer, a soul from purgatory appeared to her ['the soul of this
same ' poor Mary that died in the cave'], and had a long conversation
with Catherine, and said to her, ' I am indeed saved from hell through
the charity of Mary, in my last moments, though loaded with sins ....
Mary, moreover, procured for me the abridgment of my torments in
purgatory ; the Divine Justice causing me to suffer in intensity what I
should in duration. A few masses would now release me : cause them to
be offered for me, and I promise not to forget you in heaven."— (Ibid.
pp. 83 — 9) In short, so it is throughout the volume. And why should it
not be so ? why should not these impostures — to give them no worse
name — be thus authoritatively appealed to, since the Church stamps them
with her infallible imprimatur, by taking her regular festival Lessons
from them, as well as her Bulls aud Acts of Canonization ?

CHURCH LESSONS AND LEGENDS. 321
The water, in a certain illness she bad, was rairaculously turned
into wine, inasmuch as she had refused to drink wine, though
prescribed by her physicians. Qute (aqua) in quedara ipsius
morbo versa est in vinum, &c.) By kissing the horrible
ulcer of a poor woman, she suddenly cured the same. In dis
tributing monies te the poor, that they might escape the know
ledge of the king, she turned them into roses, and that too in
the season of vrinter. A woman that had been bhnd from her
birth she gave sight to. Many more she delivered from the
most grievous diseases, merely by the sign of the cross : many
miracles of that sort did she perform. Monasteries, col
leges, and temples she not only built, but also magnificently
endowed .... Lesson VI.
.... After the death of her husband, having gone to
CemposteUa, she raade there many gifts of unwrought silk,
sUver, geld, and jewels, for the soul of the king.* Having
returned thence home, whatever remained to her that was dear
or precious she devoted to sacred and pious uses, &c. &c.
Lesson VII.
Having come to the noble city of Stremotion .... but
haring contracted a disease from the journey, she died there
most holUy, after she had received a risit frora the Virgin
Mother of God, a.d. 1336 — (ibidem a Virgine Deipara visi-
tata, sanctissinie' obut). After death she was signalized by
many rairacles ; especially by a most sweet odour from her body,
which has continued uncermpt for now near 300 years. . . . She
was canonized in 1625. [It was timete remeraber her. How
ever, the legendaries had sufficient time te get up their mate
rials for the Bull of Canonization.]
On the Feast of Mary Magdalene of Pazzi.f — May 25.
[Rivalry of Christ in his Passion. — Formal Marriage to Christ, &c.]
From the Acts of Canonization (Ex Act. Canoniz.)
Lesson IV.
St. Mary Magdalene, born of the illustrious race of the
Pazzi, at Florence, abhorred nearly from the cradlej all kinds
of vanity. She leamed to pray before she could speak.
* Ac paulo post Compostellam proficiscens, multa ex holoserico,argento,
auro, gemmisque donaria pro Regis anima obtulit.
t This saint is set forth as the literal rival of Christ, in his passion.
Note particularly Lessons V. and VI.
X This is a characteristic of almost all the later saints in the calendar.
They were saints as it were from the very birth.
VOL. VII. Y

322 BOMISH RITES.
Pity grew with her from the womb, for whUe yet a child, she
used to feed the poor with the food withholden from herself ;
and living in country places, she used to teach the faith to the
meanest little girls. At the age of ten she vowed perpetual
rirginity, and often told her parents, who would have her marry
against her will, that she would undergo death rather than
draw back from her vow. At length, with their acquiescence,
she took the habit of the Order of CarmeUtes in the Monastery
of St. Mary of the Angels, at Florence ; where she shewed
herself a pattern of all the virtues ;* and she so hung upon the
nod of her superiors, that she would not do even the things
commanded her by God in her ecstacies, until she had their
consent. So chaste was she, that she did not overcome, but
was entirely ignorant of, all, even the least, stain of impurity.
She used to have a harrow for punishing herself, to which, how
ever, she only recurred, when coraraanded by her superior'.
For five years, God so bidding her,-!" (Deo jubente), she lived
on bread and water alone, except on Sundays, on which she
used to eat Lent-foods. And her poor, sickly, emaciated body
she used incessantly to torture, net with fastings only, but with
all sorts of punishments, scourges, an iron-girdle, a crown of
thorns, watchings, naked feet in the snow, and the droppings
of a burning candle let fall upon it (the body).
Lesson V. Lectio V.
She burned with so great a Tanto diritii amoris sestu
heat of divine love, that she ardebat, ut interdum excla-
wouldattiraesexclaira,"01ove! maret: O amor ! te amplius
I can bear thee ne longer ;" ferre non possum, sinumque
and she used to be forced to copiosa aquarum aspersione
cool her bosom with a copious refrigerare cogeretur. Extases
sprinkling of water. Her ec- ejus frequentissimse fuerunt,
stacies were most frequent ; in quibus interdum sanc-
in the which she sometimes tissimee Trinitatis mysteria
* Ubi se omnium virtutum exemplar exhibuit ; et ita a superiorum
nutu pendebat, ut nee sibi in extasim raptae imperata a Deo exequeretur
absque eorum assensu. Adeo casta fuit, ut omnem vel minimam labem
impuritatis non vicerit, sed penitus ignoraverit. Crates pro supplicio
habebat, nee ad eas, nisi superioris imperio coacta accedebat. Quinquen
nium, Deo ita jubente, solo pane, et aqua transegit, exceptis diebus Do-
minicis, quibus cibis quadragesimalibus vescebatur. Nee jeguniis solum,
sed et omni genere poenarum flagellis, ferreo cingulo, corono spinea, vigi-
liis, nudis in nice pedibus, ardentisque candelse guttis stillentibus infirmnm,
et fenue corpusculum assidue cruciabat.
t Literally bidding her, i.e. in her interriews with Him.

CHURCH LESSONS AND LEGENDS.

323

fathomed mysteries of the
most holy Trinity beyond
human conception, and ex
perienced the most bitter
pains of Christ in his passion.
By Christ she was wedded
with a ring, and bound with
a crown of thorns ; whilst by
the blessed Virgin she was
covered with a most white
veU : and by St. Augustine
she had twice written upon
her heart, "The word was
made flesh." Being rapt out
of her senses whUe embroi
dering, she used, though the
windows were closed up and
her eyes veiled, yet to proceed
with her work and finish it
most accurately. Being in
one ecstacy day and night
from the Vigil of Pentecost
to the Feast of the most holy
Trinity, she received every
day the Holy Ghost in
different shapes ; and fortified
by these graces she entered
upon a five years war, — en
joined upon her by the eternal
Father — with the princes of
darkness : in which (war),
thirsty, laid waste, forsaken of
all, cruelly scourged by the
derils, and harassed by all
manner of temptations, and
almost deprived of her reason,
yet she always came off
rictorious. Improved by
these rictories she obtained
still higher graces ; a wonder
ful sovereignty over devils ; a
knowledge of the secrets of
heaven, and of the state of

supra humanura captnm ex
posuit, acerbissimos dolores
Christi patientis experta est ;
a Christo, annulo subarrhata,
corona spinarum rediraita, a
B. Virgine candidissimo velo
cooperta est, et a S. Augus-
tino bis super cor ejus fuit
inscriptum : Verbum caro fac
tum est. Extra sensus rapta,
dum acu pingeret, clausis
fenestris, oculisque velatis,
opus prosequebatur, et abso-
lutissirae perficiebat. A rigi-
lia Pentecostesusque adfestum
Sanctissirase Trinitatis din,
noctuque extasim passa, quo
tidie Spiritum sanctum sub
diversis forrais accepit ; iisque
gratiis munita, helium quin-
quennale, sibi a Patre seterno
indictum, cum Principibus
tenebrarum adorsa est, in quo
arida, desolata, ab omnibus
derelicta, a Dsemonibus cru-
deliter flageUata, oranique
tentationum genere vexata, ac
fere usu rationis destituta,
semper rictrix evasit. His
aucta rictoriis potiores ebti-
nuit gratias, admirabile in
Dsemones imperium, arcan-
erum coelestium, ac status
animarum in altera vita noti
tiam, spiritum que propheti-
cnm, quo futures eventus
ridit, ac prsedixit, nee tot
favoribus potuit a profun-
dissima sui depressione dimo-
veri, qua se omnium imper-
fectissimam arbitrabatur.
souls in the other life ; a
Y 2

324 ROMISH RITES.
prophetic spirit, by which she saw and predicted future events j
nor yet could she by so many favours be turned aside from
tbe most humbling opinion of herself ; still supposing herself
of all persons the most imperfect. Lesson VI.
So great was her charity towards her neighbours, tbat she
was called by the sisters the mother of charity. Most often
did she spend her nights vrithout sleep ; being engaged either
in doing the offices of the sisters, or in rainistering to the sick;
whose putrid and virulent ulcers she at times cured by licking
them. Greater still was het solicitude for souls : for daily did
she commend the Church to God : and so bitterly used she to
weep ever the darkness of heretics and infidels, that she could
not take food: and she used te declare that she was ready to
undergo any torments whatsoever for the salvation of souls,
(or of their souls, i.e. heretics).* Many years before her death
she renounced with heroic charity all the delights of heaven,
wherewith she abounded; frequently repeating this saying:
"To suffer, not to die :" until after a long illness, still perse
vering in the austerity once begun, she yielded up her spirit —
which yet in her agony she retained for a time at the bidding
of her confessorf - into the hands of her Spouse, on the 25th
day of May, a.d. 1607; haring completed her 41st year.
Before and since her death she has been illustrious for many
miracles : and her body, though buried in a most humid placej
* Seque pro animarum salute, ad quaelibet tormenta semper paratam
profitebatur. Multis ante obitum annis heroica charitate renunciarit
omnibus, quibus aflluebat, coeli deliciis, frequenter ingeminans : Pati, non
mori, donee post longam infirmitatem, in semel assumpta austeritate perse-
verans, spiritum quem agonizans, Confessario jubente, ad tempus retinu-
erat, in manus Sponsi reddidit.
t This of course is said in order to keep up the rivalry of Christ, as
though like Christ she consented to die !
X One would think this a very disrespectful and unkind treatment of so
great a saint ! But I find that in the last edition of the Breriary, namely
that of 1847, this clause is prudently omitted, along with many others in
these three Lessons ; as for instance, the obeying of her superiors rather
than God ; the suffering the pains of Christ in his passion ; the being
wedded by Christ, &c. : the retaining her spirit for a time, &c. ; and tlie
long-lasting and most fragrant liquor, &c. These are all omitted in the
new edition ! But why suppress so great miracles ? They are all in the
BuU of Canonization ; they were sworn to at the time of canonization ;
and, if indeed miracles, is it not rebelling against God to suppress them,
and keep them back from the faithful, or at all to explain them away or
soften them down ? Surely if they were miracles then, they are muracles
still — time can make no change in their nature.

CHURCH LESSONS AND LEGENDS. 325
was found undecayed after a year, and reraaius so to this day ;
and there flowed from her legs a long-lasting and wondrously
fragrant liquor, salutary for curing diseases. (Ex ejus tibus
diutiuus et mire fragrans hquer effluxit medendis languori-
bus salutaris.) She was canonized by Clement IX. in 1669.
Of the Feast of St. Rose of St. Mary, Virgin of Lima. —
Aug. 30.
[Carnal amours and wooings of Romish Saints in Papal Bulls and
Legends]
Lesson IV.
The first flower of sanctity from South America was the
virgin Rose, born of Christian parents, at Lima, who even
anon from the cradle shone with the presages of future holi
ness : for the face of the infant being wondrously transfigured
into the image of a rose, gave occasion to her being called by
this name : to the which afterward the Virgin Mother of God
added the surname, ordering her to be thenceforth called the
Rose of St. Mary (Cui postea virgo Deipara cognomen adje
cit, jubens vocari deineeps Rosam a Sancta Maria.) — At the age
of five she made a vow of perpetual rirginity. When she
grew older, that she might not be compelled te marry by her
parents, she cut off unknown to them with her own hands her
most exquisite head of hair. Being addicted te fasting* to a
superhuman degree, she passed her entire Lents abstaining
from bread, and taking only five pippins of citron apple, as
her daily diet.
Lesson V, Lectio V.
Haring assumed the habit Habitu Tertii Ordinis Sancti
of the Third Order of St. Do- Dominici assumpto, pristinas
minick, she doubled the pris- ritae austeritates duplicavit :
tine austerities of life. To her oblongo asperrimoque cilicio
oblong and very sharp hair che- sparsim minusculas acus in-
mise she fastened every where nexuit : sub velo coronam den-
httleneedles: underherveil she sis aculeis introrsus obarmatam
wore, day and night, a crown interdiu noctuque gestavit.
armed in the inside with thick- Sanctse Catharinse Senensis ar-
set, piercing points. Tread- dua premens vestigia, catena
ing in the arduous footsteps of ferrea triplici nexu circum-
* Jejuniis supra humanum modum addicta, integras Quadragesimas
tiansegit pane abstiuens, ac dietem solis quinque granulis mali citrini
rictitans.

326

ROMISH RITES.

St. Catherine of Sienna, she
girded her loins with an iron
chain going thrice round her
body. She framed a httle bed
for herself composed of knotty
lumps of wood ; and the inter
stices of these she filled up
with broken pieces of pottery.*
She built for herself a most
narrow little cell in a remote
corner of the garden, where
devoted te the contemplation
of things heavenly, and wast-

ducta, lumbes cinxit. Lectu-
lum sibi e truncis nedosis com-
posuit, horumque vacuas com-
raissuras fragminibus testarum
implevit. Cellulam sibi angus-
tissimam struxit in extremo
horti angulo, ubi coelestium
contemplationi dedita, crebris
disciplinis, inedia, vigiliis cor
pusculum extenuans, at spiritu
vegetata, larvas dsemonum,
frequenti certamine victrix im-
pavide pretriVit ac superavit.

ing her poor body with inces
sant scourgings, hunger, and watchings, but flourishing in
spirit, she victoriously and fearlessly trod down and overcame
in frequent conflict the spectres of derils.
Lesson VI. Lectio VI.
Though direfuUy harassed .^gritudinura torraentis, do-
with the torments of maladies, mesticerum insultibus, hngua-
the insults of domestics, and
the bitings of tongues, she
used to complain that she was
not yet afflicted enough for her
deserts. For fifteen years and
some hours, pining away most
miserably in desolation of spi
rit and withering of body, she
bore with a brave mind agonies
more- bitter than any death
whatever. From that time she
began to overflow with super
nal delights, to be illumed with
visions, and to melt with sera
phic burnings. Having won
drously familiar intercourse, by

rum morsibus dire
nondum satis pro merito se
affiigi querebatur. Per quin-
decim annos ad plusculashoras
desolatione spiritus, et aridi-
tate miserrirae contabescens,
forti animo tulit agones omni
morte amaj'ieres. Exinde cce-
pit supernis abundare deliciis,
illustrari risionibus, coUiques-
cere seraphicis arderibus. An
gele tutelari, sanctee Catherine
Senensi, Virgini Deiparse inter
assiduas apparitiones mire fa-
miharis, a Christo has voces
audire meruit : Rosa cordis

* How cruel is Popery ! What a heart of stone has Antichrist I To
hold up for saintly virtues, and commend to poor deluded sickly deranged
females such revolting atrocities ! It is a more deadly spirit even than
that of Juggernaut. Surely even Italy herself will not much longer bear,
even humanly speaking, such bloody imposture. All things considered,
Moloch himself was merciful compared with Antichrist.

CHURCH LESSONS AND LEGENDS. 3ii/
continual apparitions, with her mei, tu mihi sponsa esto. De-
guardian angel, with St. Ca- nique sponsi. hujus paradiso
therine of Sienna, and the feliciter invectam, plurimisque
Virgin Mother of God, she ante et post obitum miraculis
merited to hear these words coruscara Clemens Decimus
from Christ : Rose of my heart, Pontifex Maximus sanctarum
be thou my spouse. At last, Virginium catalogo ritu so-
being blissfuUy carried to the lemni adscripsit.
Paradise of this her spouse,
and ghttering vrith very many miracles, both before and since
her departure. Pope Clement X. enrolled her with solemn
rite in the catalogue of holy virgins.
[The lessons in the Breriary, as has been already observed,
are an abstract or summary of what they call the Acts of
Canonization, or the Pope's Bull, decreeing the canonization
and comraanding the saint to be universally worshipped. To
illustrate this point, we shall add here some extracts from the
Bull for the canonization of this said Rose of Lima. We
omit the acts noticed in the above lessens.]
[Bull of St. Rose's Canonization.]
2.* When she was an infant she never used to cry, but used
to bear without a murmur all the pains to which she was sub
jected by her surgeons.
3  She used to give herself the stomach-ache
by drinking sheep's gall, which she kept by her for this pur
pose, in imitation of Christ upon the cross. By these austeri
ties she became affected with frequent Ulness 
9. At this time she was favoured with the following revela
tion : There appeared to her in her sleep, an extraordinary
person beautiful above all the sons of men, habited like a first-
rate sculptor on a festival day, and he seemed to court her as
a lover. Before Rose would consent to his proposal, she set him
a task ; namely, to carve a piece of marble ; and she bade him
return again shortly, when the sculpture should be finished.
At the return of her spouse, the rirgin blushed when she per
ceived that the task she had assigned him, was accomplished in a
manner beyond his strength, but he opened to her his work
shop ; where were a number of elect rirgins working hke men
at carving and poUshing marble. She discovered that they
* I am indebted for the translation of this piece to a little work of the
Rev. H. Townsend Powell, M.A., entitled, " Roman Fallacies and Ca
tholic Truths;" a work which is highly worthy the reader's attention.

328 ROMISH RITES.
were his espoused, by the style and beauty of their nuptial
dresses : they were moistening the stones, and preparing them
for cutting by their tears, which dripped upon them. Rose
perceived that she was to be dressed like one of these, and
prepared to be advanced to a like espousal  The mys
tery was disclosed to her thus : on Palm Sunday when Rose
was absorbed in meditation, in the chapel of the blessed Virgm
of the Rosary, her lever thus addressed her : " Rose of my
heart, be my love." The virgin trembled at the sweet voice of
her Dirine Spouse ; and at the instant she heard the Mother
of God wishing her joy, and saying, " Rose, it is no mean
honour which this my Son proposes to you." After this revela
tion. Rose began to torture herself more than ever. She flogged
herself every night tUl the blood flowed in streams ; and she cut
her feet with sharp stones, or burnt them by walking on hot
cinders ; and she fiUed her bed with broken shells. By this
means she reduced her time for sleep to two hours.
13. She used to say her prayers aloud while she was asleep.
1 4. On an occasion, a beautiful singing bird flew down op
posite to her couch, and there sang alternately vrith Rose the
praises of God for a whole hour together, in such a marvellous
order, that while the bird was singing the virgin was silent, and
while the rirgin sang, the bird was sUent, and hstened most at
tentively. Yea, and even the very trees were affected by her ;
and when she inrited them in that verse, " O, aU ye green things
on earth, bless ye the Lord," she made them bend tiU the very
tops of the trees touched the ground, and by this solemn sign
of veneration adored their Creator.
15. She had frequent risions of Jesus Christ, and the
Virgin Mary.
17. She was seen to hold famUiar intercourse with Jesus
Christ. 20. When her spouse [i. e. Christ] did not appear to her
at the accustomed hour, she used to admit an angel (who was
always visibly present with her as her guardian), to her confi
dence, as his foot-bey or valet, (ut parariura aut veredarium.)
3 1 . She had a wonderful devotion towards the images of the
Blessed Virgin. [Rose's Dowry.]
40. There was a scarcity of bread in her father's house :
Rose coraraended the case to God in prayer, and then opening
the bread-pan found it full of loaves, which an apparition told
her did not come from the family kneading-trough. Another

CHURCH LESSONS AND LEGENDS. 329
time when there was a want of honey. Rose found a cup full
of new-made honey, to the great astonishment of all the family;
and the more so, because this honey sent from heaven by a
miracle, lasted the whole family for daily use, for eight whole
months. Again, Rose's father was in great difficulty, because
his creditor had sued him for a debt of fifty pounds. Rose
prayed, and a stranger appeared bringing her the money
wrapped up in a cloth. These are the assistances which her
Divine Spouse promised to the parents of Rose, that he would
give her as a dowry, when he wooed her in the character of a
heavenly sculptor.
44. After Rose's death, the wife of the Qusestor beheld the
haU in which her body was laid out, iUuminated with a glorious
hght from heaven.
46. After she had been fifteen years dead, her body exhaled
the odour of roses.
57. Magdalena when passed aU human hopes of recovery, was
miraculously cured by comraending herself to Rose, and touching
the rehcs of her garments.
58. Maria de Vera was cured in like manner by the inter
cession of Rose, after she had received the sacraments of the
Church, [i. e. extreme unction, &c.] She immediately pre
pared an altar, set the image of Rose therein, and returned
thanks for her recovery. [The Decree.]
63. Since therefore nothing is wanting which is required
.... in order to her canonization, we have decreed that it is
just and due, that since the Lord from heaven makes her more
and more illustrious day by day, we upon earth also should
praise and glorify the same blessed saint.
64. Therefore to the honour of the holy and undivided
Trinity, and the exaltation of the Catholic faith, we, — by the
authority of Almighty God, the Father, the Son, and the
Holy Ghost ; of the blessed Apostles, and our own, with the
adrice and unanimous consent of our venerable brethren of
the holy Roman Church, cardinals, patriarchs, archbishops,
and bishops, in the court at Rorae, — have decided that the
blessed Rose daughter of Mary, [i. e. the Virgin Mary] a
rirgin, of whose holinesss of life, and sincerity of faith, and
eminency in working miracles, abundant eridence has been pro
duced, is te be a saint; and we have decreed, that her name is to
be enrolled in the catalogue of holy virgins ; and by the tenor
of these presents, we do decree, decide, and enroll the same; ap-

330 ROMISH RITES.
pointing that every year, en the thirtieth day of August, her
memory shall be celebrated by the universal Church among
the holy rirgins. In the narae of the Father, and of the Son,
and of the Holy Ghost. Amen.
65. By the same authority we grant, a remission of all
penances imposed for seven years, to every one who shall visit
the sepulchre of Rose on her festival day.
66. We have granted a plenary indulgence, and a remission
of all their sins, to all the faithftd of Christ, present at the
canonization. 69. Let no one dare to oppose this our decree. If any one
presume te de so, let him know that he will thereby incur the
indignation of Almighty God, and of his blessed Apostles
Peter and Paul.
Given at Rorae, at St. Peter's, on the twelfth day of April,
in the year of our Lord 1671, and in the first year of our
Pontificate. o- j
feigned,
-H J. Cleraent, the Bishop of the Catholic Church.
-|-J. Francis, Bishop of Ostia, Cardinal Barber, S. R. E.
Vice-Chancellor :
And thirty-four other Cardinals.
BuUarium Romanum, tom. 5, p. 535, &c.
On the Feast of St. Francis Xavier, Confessor. — December 3.
[Elevations in the air, especially at the Mass.]
Lesson IV.
Francis, born of noble parents in Xarier, of the Diocese of
Pampeluna, joined himself as a companion and disciple to St.
Ignatius [Loyola] at Paris. Under such a master, he became
in a short time so eminent, that when fixed in the contempla
tion of things divine, he used to be at times elevated from the
earth high in the air ; a thing which also was the case vrith
him many times when sacrificing before a multitude of people.*
These delights of the soulf he merited by his great torturings
of his own body. For having interdicted himself the use not
* What a lie is here ! and yet it is one of th« ordinary miracles of
almost all the more lately canonized saints. The design of it is obriously
to magnify and commend the Mass.
t Has anima delicias magnis sui corporis cruciatibus merebatur. Nam
interdicto sibi, non carnis solum et vini, sed panis quoque triticei usu,
vUibus cibis vesci solitus, per biduum subinde triduumque omni prorsus
alimento abstinuit. Ferrcis in se flagellis ita sseriit, ut ssepe copioso
cruore difflueret : somnum brevissimum humi jacens carpebat.

CHURCH LESSONS AND LEGENDS. 331
only of flesh and wuie, but of wheaten bread also, he used to
eat only vUe rictuals ; and now and then he abstained alto
gether from all food for two and three days. He so raged
against hiraself with iron scourges, that he oftentimes flowed
down with copious blood. He lay upon the ground, and took
only a very short sleep. Lesson V.
Francis being now ripe in austerity and sanctity of Ufe for the
Apostolic function [*is delegated by Pope Paul III. at the sug
gestion of St. Ignatius [Loyola], to the Indies, with the power
of Apostohc Nuncio.] Wafted thither, he instantly becomes
miraculously instructed in the most difficult and various
languages of those various nations. — (Eo appulsus Ulice
variamm gentium difficUlimis et variis Unguis dirinitus in-
structus apparuit.) Nay, sometimes too, when preaching to
divers nations in one dialect only, every one of them heard
him speaking in their own tongue. [The rest of this lessen
speaks only of the many thousands he converted.]
Lesson VI.
This his ardour for spreading the Gospel, theLord strength
ened by the multitude and excellence of his miracles. He
restored sight to one bUnd. By the sign of the cross he
turned so much of the water of the sea into fresh water, as was
sufficient for a long time for five hundred passengers, who were
reduced te the brink of death by thirst : the which (the mi
raculous water) being carried into divers regions, very many
sick persons were suddenly cured by it. Many that were dead
did he recaU to life; and among the rest, one that had been
buried the day before he ordered te be dug up from the grave ;
and he set hira hring ; and two others, that were being carried
forth to burial, laying hold of their hands, he restored te their
parents ahve frora the bier. Inspired all through his career
with the spirit of prophecy, he told plainly very many things
most distant from him, both in time and place . . . After
his death his corpse was twice overwhelmed with quick-lime
"for many months together."* Yet remaining uncorrupt, it
distilled a sweet odour and blood ; and being carried to Ma
lacca, it instantly put an end to a most raging pestUence. In
fine, shining bright aU the world over with unheard of and
* This again was very unkind treatment of his admirers towards so
great a saint ! But probably they were experimenting for more miracles :
though one would suppose they had had enough of them already.

332 ROMISH RITES,
most mighty miracles, Gregory XV. enroUed him a saint.
[And surely no wonder,]
On the Feast of St. Aloysius of Gonzaga, Confessor,*
June 21.
[Saints guilty of Suicide.]
Lesson IV.
Aloysius was the son of Ferdinand, of Gonzaga, in Castile
 From the first dawn of reason, when he immediately
offered himself to God — he lived a holier and holier life every
day. At the age of nine, he vowed perpetual virginity at
Florence, before the altar of the blessed Virgin, whom he
always regarded as a parent; and this, his virginity, he kept
by the signal favour of God without being tempted in any
conflict of mind or body. The other perturbations of mmd
he began at that same age so bravely to crush, that he never
after felt even so much as their first incitement or incipient
motion. His senses,f and especially his eyes, he so restrained
. . . that he did not allow them even te leek at the face of
his mother. Wherefore he was deservedly called " The
Fleshless Man," or " The Angel in the Flesh."
Lesson V.
To this guarding of the senses he added the torturing of
his body."]; He kept three fasts every week ; and these he
sustained in general with a scrap of bread and water ; which,
however, may be considered as a perpetual fast during that
time, as his repast scarcely ever equalled an ounce. He used
often, even thrice a day, to fetch blood from himself with cords
and chains. He loaded his scourge, at times, with thongs of
dogskin, and his hair shirt with horse-spurs (cihcia equorum
calcaribus supplevit). If his bed was soft, he made it rugged,
by throwing secretly into it broken lumps of wood, if, for no
other purpose, that he might awake the sooner for prayer.
For he used to pass a great part of the night in the contem
plation of things heavenly ; clothed, even in the depth of
winter, in his shirt only, with his knees upon the ground, or,
* The reader vriU see that this poor young man in effect killed himself,
as did many more of these later saints of the calendar. It is as a speci
men of this that the translator gives the case of Aloysius.
t Sensus etiam, oculos prsecipue, ita cohibuit . . . . ut a matris etiam
vultu contineret. Homo propterea sine carne, aut Agelus in carne merito
appellatus. X Adjecit sensuum custodiae corporis cruciatum

CHURCH LESSONS AND LEGENDS. 333
through languor,* lying on his face, and continuing unmoved,
three, four, five hours, until he might have got through one
hour at least without distraction of mind. The reward of this
perseverance was a stabUity of mind not wandering elsewhere in
prayer, nay, fixed in a perpetual ecstacy in God. At length,
that he might cling to him only, haring, after a three years'
most sharp conflict, got the better of his father, and having
transferred to his brother his right of heirship to the princi-
pahty, he joined himself at Rome to the Society of Jesus ; to
which he had been called by a voice from heaven at Matriti.f
Lesson VI.
In his very noviciate he began to be esteemed a master of
aU the rirtues. He maintained a most exact keeping of the
laws, even to the smaUest tittle, a matchless conterapt of the
world, and an iraplacable hatred of himself (et implacabile
odium sui). But his love of God was so glovring, that it was
insensibly consuming even his body. Being, on this account,
ordered to turn away his mind for a little while from divine
things, it was with fruitless effort he tried to flee God every
where meeting him. He cherished a wondrous charity towards
his neighbours. Ministering with alacrity in the public hos
pitals, he caught a contagious disease, of which having gra-
duaUy wasted away, he departed to heaven in the 24tli year
of his age ; after he had first demanded that he should be
beaten with scourges, and laid upon the ground to die.
There (i.e. in heaven)J St. Mary Magdalene of Pazzi saw
him,^ God shewing him to her, enjoying so great glory as she
had scarcely believed was in heaven ; and she declared him to
have been in hohness so pre-eminent, and in charity such a
martyr, as had never been known. He was famous, moreover,
for many and great miracles. The which being duly proved,
Benedict XIII. enrolled the angelic youth in the calendar
of the saints, and assigned him to be at once the model of

* Vel prae languore jacens ac pronus, in coelestium contemplatione
traducebat. t Ad quam ccelesti voce Matriti fuerat accitus.
} Cum antea flageUis cedi, atque humi stratus mori postulasset, raigra-
vit in coelum. Ibi eum sancta Maria Magdalena de Pazzis tante frui
gloria, Deo monstrante, ridit, quantam vix esse in coelo credidisset ; ip-
sumque sanctimonio insignem, et charitate martyrem incognitum fuisse
prsedicavit. § Ergo, it is as true as the Gospel ! See before, p. 319, and note,
p. 320.

334 ROMISH RITES.
innocence and chastity, and the patron,* especially of studious
youth, f
On the Feast of St. Philip de Neri, Founder of the Congrega
tion of the Oratory. — May 26.
[Romish notion of the love of God, and the marvellous way of remedying
its excess. How the saints discern purity or impurity of heart.]
Lesson IV.
PhiUp de Neri, born at Florence, of pious and honourable
parents, gave from his very birth no obscure presages of future
sanctity. When he was a young man, resigning the ample
heirship of an uncle, he betook himself to Rome ; where, being
trained up in philosophy and sacred learning, he devoted him
self wholly to Christ. Such was his abstinence, that he often
continued fasting three days together. Intent upon watching
and prayer, and frequently risiting the seven churches of the
city, he was wont to spend the night in heavenly contemplation
in the Cemetery of Calistus, &c. &c.
Lesson V.
HeJ was under a continual languor, wounded by the love
of God ; and with so great a heat did his heart burn, that
inasmuch as it (his heart) was not able to be confined within
its natural bounds, the Lord wondrously enlarged his breast,.
by breaking and elevating two of his ribs.§ But when say
ing mass, or praying fervently, he was lifted at times up into
the air, and was seen to shine on all sides with wondrous
light. He shewed all charitable duty towards the indigent
* The reader probably did not imagine before he read this passage that
the Pope, like Jupiter of old, had the prerogative of assigning different
departments of nature to the patronage and presidency of different Gods !
But so it is. " This is the royal honour assigned to them," i.e. to the
deified dead. — Hesiod.
t Atque innocentiae et castitatis exemplar simul et patronum studiosae
priEsertim juventuti dedit.
X Charitate Dei vulneratus languebat jugiter : tantoque cor ejus SBstu-
abat ardore, ut, cum intra fines suos contineri non posset illius sinum,
confractis atque elatis duabus costulis, mirabiliter Dominus ampliaverit.
Sacrum vero faciens, aut ferventius oians, in aera quandoque sublatus,
mira undique luce fulgere risus fuit.
§ And in this broken state they continued for the ensuing fifty years of
his life. So state the acts of his canonization, which were sworn to before
the Congregation of Rites. What an idea of the love of God ! Can these
men have any spiritual feeling left ? It would seem not. It would seem
that Rome is a very cajmt mortuum.

CHURCH LESSONS AND LEGENDS. 335
and the poor ; and he was so honoured that he was counted
worthy both to give an alms to an angel in the appearance of
a pauper, and when, in distributing food by night to the poor
he had faUen into a ditch, to be taken out safe therefrom by
an angel. Lesson VI.
He was Ulustrious for (or illumed with) the gift of prophecy ;
and he wonderfiiUy excelled in penetrating the inward thoughts
and feelings of men's minds. He kept his virginity always
undefiled ; and he also acquired this great attainment, namely,
that* he discerned by the smell those that practised purity,
and these that did not, by the stench. He sometimes ap
peared to the absent, and brought help to (i.e. delivered) the
same, when in peril. Very many that were sick, and at the
point of death, he restored te health. He recalled to life also one
that was dead. Many a time was he honoured by the appear
ing to him of celestial spirits, and of the Virgin herself the
mother of God ; and he saw the souls of very many ascend
up into heaven, surrounded with a brUliant hght. In fine, he
died at the age of eighty, a.d. 1595, and at the very hour he
had himself predicted. [He was deified by Gregory IX.]
Feast of St. Juliana of Falconeris. — June 19.
[The prodigy of the wafer.]
Juliana, born a.d. 1270, gave from the very cradle no slight
specimen of future sanctity, for she was heard to utter of her
own accord, with the wailing lips of infancy, the most ssveet
names of Jesus and Mary. .
So pure in mind was she, and so free from all, even the
slightest, blemish of error, that she never in the whole course
of her hfe lifted up her eyes on the face of a man; and when
she heard the word sin mentioned, she trembled all over : nay,
having been told of a vricked act, she was so smitten that she
instantly fell down nearly lifeless.
She very often spent whole days wrapt into ecstacy . . .
and in attending to the sick she used, at times, to suck with
her mouth the corrupt matter and gore oozing from their
ulcers, and thus restore them to health. Her body she was
accustomed to waste down with scourges, whips of knotted cords,
iron girdles, watchings, sleeping on the bare ground 
* Idque assecutus est, ut eos qui puritatem colerent, ex odore, qui vero
secus, ex foetore dignosceret.

336 ROMISH RITES.
By this hard course of life she contracted a disease of the
stomach ; which growing worse when she was in her seventieth
year, she was reduced to the last stage of hfe. ["In her suf
ferings which she here cheerfully] she was heard to com
plain of one thing only, namely, that as she could neither
take food, nor at all retain it in her stomach, she was kept
from the table of the eucharist, because of the reverence due
to the sacrament. But in these straits she entreated the
priest to bring the divine bread, which she could not take with
her mouth, and at least apply it outwardly to her breast. The
priest coraplied with her entreaties ; and marvellous* to tell ! at
the sarae moment of time the divine bread vanished, and Ju-
hana expired with a serene and smUing mien. The thing was
for some time beyond belief, until the virgin's body was laid
out according to custom : for then, upon the left side of her
chest was found imprinted, as if vrith a seal, into her flesh the
figure of the host, representing the image of Christ crucified
(i. e. the crucifix.) ....
Clement XII., a most beneficent protector of the order of
the Servants of the Blessed Virgin Mary, enrolled her among
the saints. On the Feast of St. Teresea Virgin. — Oct. 15.
[Propitiatory Sufferings — Revelations.]
Lesson IV.
[^Her birth in Spain, and early presages of future sanctity,
even in her most tender age, like all the canonized. The close
of the lessen declares how she was perfected, thus :] After the
death of her mother she entreated the most blessed Virgin,
tbat she would shew herself to be a mother to her (ut se ma-
trera raonstraret) ; and she was crowned with the attainment
of this godly prayer (pii voti corapos effecta est) ; for she
always enjoyed the protection of the Mother of God, just as
if she were a daughter indeed. In her twentieth year she
joined herself to the nuns of St. Mary of Mount Carmel ;
where being afflicted for eighteen years with most grievous
diseases and various temptations and trials, she served with the
* Et mirum, eodem temporis momento divinus panis disparuit, et Ju
liana sereno, ac ridenti vultu expiravit. Res supra fidem tamdiu fuit,
donee virgineum de more curaretur corpus : inventa enim est circa sinis
trum pectoris latus carni veluti sigillo impressa forma HostiiB, qua Christi
crucifixi effigiem reprsesentabat.

CHURCH LESSONS AND LEGENDS. 337
greatest constancy in the campaigns* of Christian penance,
being never refreshed with the food of those heavenly conso
lations in which sanctity is wont to abound even in this world.
Lesson V. Lectio V.
Being thus enriched with Angelicis ditata virtutibus,
angelical graces, she took upon non modo propriam, sed pub-
herself the care not only of licam etiam salutem soUicita
her own salvation, but that of charitate curarit. Quare se-
the public also, with a restless veriorem veterura Carmehta-
charity. Wherefore [in order rum regulam, Deo afflante, et
to attain this salvation !] she Pio Quarto approbante, pri-
proposes, God inspiring her, mum mulieribus, deinde riris
and Pius IV. approving, the observandara preposuit. . .
severer rule of the CarraeUtes,
first to woraen, and afterwards
te men, to be observed by
them 
[* She built more than thirty-two monasteries.] In perpe
tual tears she used to weep over the darkness of infidels and
heretics ; and to appeasef the wrath of the Divine vengeance
she used to dedicate to God for their salvation the voluntary
torturings of her own body. But with so great a burning of
dirine love was her heart inflamed, that, as she justly deserved,
she saw an angel transpiercing her heart and soul vrith a fiery
dart, and heard Christ say to her, giring her his right hand,
" Thou shalt be henceforth zealous for mine honour as my wife
indeed."  She wrotej many instructions of
heavenly wisdom, whereby the minds of the faithful are ex
ceedingly stirred up to a desire of their heavenly horae.
Lesson VI.
But while she gave incessant examples of rirtues, she burned
with so anxious a desire of chastising her body, that though
• Meruit in castris, a military phrase applicable to a soldier, serring
his regular and legitimate campaigns.
t Atque ad placandam divinae ultionis iram voluntaries proprii corporis
cruciatus Deo pro eorum salute dicabat. Tanto autem dirini amoris in-
cendio cor ejus conflagrarit, nt merito viderit angelum ignito jaculo sibi
prsecordia trans verberautem, et audierit Christum data dextera dicentem
sibi : Deinceps ut vera sponsa meum zelabis honorem.
X Here her Reveries and Revelations, like those of Bridget, Catherine,
Gertrude, &c. &c., receive the stamp and signature of the Church. In
fact, they are got up for the Church, and the Church adopts them. They
are the Bible of Romanism !
VOL. VII. Z

338 ROMISH RITES.
the diseases with which she was afflicted adrised otherwise, she
used te torture her body vrith hair-cloths next her skin, chains,
bundles of nettles, and other most sharp scourges ; and at
times she used to roll herself on thorns ; being accustomed to
speak to God thus :* — " Lord, either to suffer or to die."f .

She excelled in the gift of prophecy ; and the Lord so
liberally enriched her vrith tbe Divine graces, that many a time
did she cry outj entreating, that a measure (or limit) might
be put to the Dirine favours towards her ; and that the re
membrance of her faults might not be blotted out with so
quick a forgetfulness. Accordingly, it was rather by the
burning (the consuming fire) of Dirine leve, than by the vio
lence of disease, that ... at Alba, she rendered back her most
pure soul to God in the shape of a dove, aged 67, a.d. 1582.
WhUe dying, Jesus Christ was seen to be present with her,
amid troops of angels ; and a vri thered tree that was near her
cell instantly shot forth into bloom. Her body, which remains
undecayed to this day, being surrounded vrith an odoriferous
fluid, is worshipped with pious veneration. [Gregory XV.
made her one of his Roman goddesses.]
Andrew of Avellini (eontemp. of St. C. Borromeo). — Sept. 10.
When returning home, at Cum enim intempesta nocte
the dead of night, after hear- ab audita segri confessione do
ing the confession of a sick mum rediret, ac pluviae ven-
person, and the riolence of toruraque ris prselucentem
the rain and wind extinguish- facem exstmxisset, non solum
ed the torch that was light- ipse cum socus inter effusissi-
ing him ; not only did he re- mos imbres nUiU madefactus
main unwet with his com- est, verura etiam inusitato
panions in the midst of the splendore e suo corpore mira-
most furious down- pourings biliter eraicante, secus inter
of rain, but he even shewed densissimas tenebras iter mon-
the way to his companions strarit.
* Sic Deum alioqui solita : Domine, aut pati, aut mori.
t We cannot wonder at such heroic self-inflicted torturings, since they
are voluntary sacrifices " to appease God's wrath, and offered for the sal
vation of perishing infidels and heretics !" Reader, Is not all Christianity
vanished out of the Church of Rome .'
X Ut stepius exclamans peteret, beneficiis in se divinis modum imponi,
nee tam celeri oblivione ciUparum suai'um memoriam aboleri.

CHURCH LESSONS AND LEGENDS.

339

amid the thickest darkness, by an extraordinary brilliancy
beaming frora his body.
[Like all the rest of the canonized :]

He honoured the Virgin,
the Mother of God, with sin
gular love and worship. He
merited to have talk face to
face with angels ; whom, when
he used to sing the Divine
lauds, he solemnly declared to
have heard chanting with him
before his face.
[Like them, too] he was also
famous for the gift of pro
phecy, whereby he both pe
netrated the secrets of hearts,
and saw things absent and
fil ture.

Deiparam Virginem singu
lari amore et cultu proseque
batur. Angelorum coUoquio
perfrui meruit, quos, cura di-
rinas laudes persolveret, e re
gione concinentes se audisse
testatus est.

Prophetise quoque done il-
lustris, quo et secreta cordium,
et absentia, et futura pros-
pexit.

On the Feast of St. Peter of Alcantara. — October 19.
[The idea the canonized have of their own purity. How they moderate
the burnings of their love of God. They co-witness to each other.]
Lesson IV.
[* " Peter bom" hke almost aU his fellow-canonized " of
noble parents," at Alcantara, in Spain, gave, of course, in
fantile eridences of future sanctity, from his tenderest

years.] He was co-assistant to the
blessed Teresia, whose spirit
he approved, in reforming the
Carmehtes ; and Teresia her
self — being so informed by
God — declared* that there
was no one "that asked any
thing in the name of Peter,
that should not be immedi
ately heard ;" and she was
wont to commend herself to
his prayers, and to caU him
" Saint," even whUe yet alive.
* Ergo, it was as true as the Gospel ! But, how curious is this, the
two saints playing into each other's hands !
z 2

Sanctae Teresise, cujus pro-
baverat spiritum, in promo-
venda CarraeUtarum reforma-
tione adjutor fuit. Ipsa au
tem a Deo edocta, quod Petri
nomine nihil quisquara pete
ret, quin protinus exaudiretur,
ejus precibus se commendare,
et ipsura adhuc viventem
Sanctum appeUare consuevit.

340

ROMISH RITES.

Lesson V.
He cultivated purity* to such a degree, that in a disease, of
which he seeraed dying (extremo), he would not suffer him
self to be touched, no, not even slightly, by a brother monk
that was attending upon him.f His body he brought down
te obedience by perpetual watchings, fastings, scourgings,
cold, nakedness, and all kind of asperities; — with which
(body) he had made a bargain that he would never give it
any rest in this world. The love of Ged,J and his neighbour
was so largely shed abroad in his heart, and at times excited
in it such a burning, that he used to be compelled to rush out
into the open field, and temper, vrith the coldness of the air, the
scorching heat he felt within. Lesson VI.
There was in him an amazing grace of contemplation, with
which his spirit was incessantly refreshed ; and it sometimes
happened that he abstained altogether from food and drink
for several days. Many a time was he seen raised aloft into
the air, and there beaming forth light of a wonderful bril
liancy. He passed over rapid rivers without wetting a foot. In
cases of extreme penury, he fed the brethren with food brought
down frora heaven. His walking-stick being stuck by himself
into the ground, instantly sprang into a blooming fig-tree.
Being on a journey during tbe night, and snow beginning to
fall thickly, he entered a ruined house without a roof, and the
snow formed a pendulous canopy in the air over him, and
served for a roof to him, lest he should be suffocated by its
quantity. St. Teresia testifies that he was endued with the
gift of prophecy, and the discerning of spirits. In fine, in
his sixty-third year, he departed to the Lord at the hour he had
himself predicted, being first strengthened and comforted in a
wonderful rision by the presence of the saints. And at that
moment^ the blessed Teresia, who was in a far distant place,
* Puritatem ita coluit, ut a fratre in extremo morbo sibi inserviente,
nee leviter quidem tangi passus sit.
t What a mark of sanctity is this ? and that too in the acts of cano
nization ! What Satanic pride of Romish saints !
X Charitas Dei et proximi in ejus corde diffusa tantum quandoque ex-
citabat incendium, ut e cella; angustiis in apertum campum prosilire, aeris-
que refrigerio conceptum ardorem temperare cogeretur.
§ Quem eodem momento in caelum ferri beata Teresia procul distans
ridit : cui postea apparens dixit : O felix pcenetentia, quae tantam mihi
promeruit gloriam ! Post mortem vero plurimis miractdis claruit, et a
Clemente Nono Sanctomm numero adscriptus est.

CHURCH LESSONS AND LKGENDS. 341
saw him carried into heaven ; to whom afterward he himself
appearing, exclaimed, " 0 blessed penance, which has merited
for me so great glory !" But since his death he has been
famous for very many miracles, and accordingly Clement IX.
enrolled him in the number [of Roman gods] .
Feast of St. Joseph a Cupertine. — Sept. 18.
[The Canonized and the Inquisition. Obedience.]
[* Bom at Cupertine, in the south of Italy (a. d. 1603) ;
" he passed there a pious and innocent boyhood, through the
prevenient love of God." (Dei amore preventus)].
Being dehvered by the help of the Virgin Mother of God,
from a lingering and painful disease, he gave himself entirely
te works of piety, and the cultivation of the virtues ; and that
he might unite himself raore inwardly to God, he resolved to
give his narae to the Seraphic Order.
Being made a priest; after taking the solemn vows of the
Order, he proposed to himself the raore perfect course of life.
Wherefore renouncing aU mundane affections of every sort,
and aU things earthly, even to the very necessaries of life, he
forthwith began to afflict bis body vrith hair shirts, scourges,
chains, and aU sorts of asperities and punishments : but his
spirit he sweetly nourished with the assiduity of holy prayer
and profound conteraplatien. It came to pass that the love of
God, which had already been shed abroad in his heart from
chUdhood, beamed more and more daily in a wonderful and
very distinguished manner. Lessen V.
His* most ardent love shone especially in most sweet ecsta-
* Illuxit prcecipue ardentissima ejus charitas in extasibus ad Deum
suarissimis, stupendisque raptibus, quibus frequenter aflidebatur. Mi-
rum autem, quod alienato a sensibus animo, statim ab extasi eum revoca-
bat sola obedientia- Hanc quippe virtutem eximio studio prosequebatur,
dicere solitus, se ab ea veluti caecum circumduci, et mori potius velle,
quam non obedire. Itaque mundo sibique mortuus, vitam Jesu mani-
festabat in carne sua, quae dum in aliquibus ex turpitudine obscoenum
flagitium sentiebat, prodigiosum de se efflabat odorem, indicium nitidissi-
mte illius puritatis, quam, immundo spiritu vehementissimis tentationibus
frustra obnubilare diu conante, servarit Ulaesam, tum arcta sensuum
custodia, tum jugi corporis maceratione, tum denique speciali protectioue
purissimse Virginis Mariaa, quam matrem suam appellare consuerit, ac
veluti matrem dulcissimam intimo cordis affectu venerabatur, eamque ab
aliis venerari exoptabat, ut cum ejusdem patrocinio, sicut ipse ajebat, om
nia bona consequerentur.

342 ROMISH RITES.
cies, and stupendous raptures towards God, which he fre
quently enjoyed. But it is amazing, bow when in this state
of ahenation of mind from aU external sense and feehng, obe
dience alone would recall him from his ecstacy. And no won
der, for (quippe) this virtue he cultivated with a most laud
able zeal and earnestness, being went to say that he wished to
be led about by it (obedience) hke one blind, and to die
rather than not obey. He so emulated the poverty of the
Seraphic Patriarch, (i. e. the founder of the Order) ; that
when near death, he could truly say to his superior, that he
had nothing to resign, according to the custom of religious.
Therefore being dead to the world, and te himself, he mani
fested the life of Jesus in his flesh. The which (flesh) both
used to perceive, from the turpitude, what was obscene and
vile in any persons, and used to puff the monstrous stench
away from itself :* a proof of that raost unsullied purity of
his, which the unclean spirit long tried in vain with the most
violent temptations to cloud ; but which he (the saint) pre
served immaculate by a sharp guard upon his senses, by an
unceasing maceration of his body,— in short by the special
protection of the most pure Virgin Mary, whom he was wont
to call his mother, and used to venerate with the inmost
affection of his heart, as a mother most sweet : and earnestly
used he to wish her to be venerated by others, that by her pa
tronage they might obtain, as he himself used to say, all
blessings. Lesson VI.
[Extract.]
Ner were even they strangers to his charity, who used to
assaU him with revilings, reproaches, and injuries of aU sorts:
for such things he used to bear with the same patience, gen
tleness, and cheerfulness of countenance, as used brightly to
shew itself amid his so many and so great vicissitudes and
changes of duty, when forced to trudge or run hither and
thither at the bidding either of the heads of the Order, or of
the Holy Inquisition,-^- (dura vel moderatorum Ordinis vel
* Vide supra, the case of Philip de Neri, p. 335.
t Here drops out a secret ; the monks are the faithful servants and
familiars of the Inquisition ; and to have served as such, is one of the vir
tues of the canonized. And certainly one cannot imagine it possible to
find better servants for such an office than those humble, submissive crea
tures, who are trained " rather to die, than not obey " — yea, trained to make
it a matter of conscience to obey their superiors or confessors, even in
opposition to God's will : yea, even when that will has been expressly and

CHURCH LESSONS AND LEGENDS. 343
sacrse Tnquisitionis hac iliac errare versarique coactus est.)
And though not only states, but sovereigns also admired his
eminent sanctity and heavenly gifts ; yet so great was his
humUity, that reputing himself a great sinner, he used most
earnestly to pray God to withdraw his splendid gifts from
him;* and to entreat men to throw his body, when dead,
into some place where his memory might be entirely blotted
out. But God ['^ did far otherwise ; for he heaped most
lavishly upon hiip while Uving the gifts of heavenly wisdom,
of prophecy, of searching of hearts (i. e. discerning of spirits),
ef the grace of cures, and the rest ; and rendered his death
precious .... and his sepulchre glorious . . . . " Beaming
bright with miracles after his death, he was enrolled in the
Calendar of Saints by Clement XIII."]
[The reader wUl ere this be tired of the Legends of the
Breriary, as they are almost all of the same character, pre
senting Uttle, if any variety. But the translator is net in fault
here, for so they are throughout all the Breriary. A few are
a fair average of them all. — The translator has given the best
selection he could make, with a riew to variety, and in order
to shew the rirtues and miracles for which the dead are en
rolled as new deities. However, it may not be amiss to add
two saints more ; and though in point ef time they are sorae
five hundred years apart, they may not improperly be set side
by side, as they were both authors of very popular books of
devotion to the Virgin Mary, which have received the peculiar
favour and approbation of the Church. I mean St. Bona
venture, the author of " The Psalter of Mary," and Liguori,
author of " The Glories of Mary." The latter deserves es
peciaUy to be noticed, as being one of the last saints canonized,
viz. in 1839.]
On the Feast of St. Bonaventure, Bishop, Confessor, and
Doctor of the Church. — July 14th.
Antiphon (i.e. Anthem.)
0 Teacher most excellent, O Doctor eptime, Ecclesiae
Light of the holy Church, Sanctse lumen, beate Bona-
blessed Bonaventure, depre- ventura, dirinse legis amator,
personally made known to them ! (Vide p. 322.) What a system is Popery !
The multitudinous armies of monks are the trained bands of the man of
sin! * Deum enixe deprecaretur ut sua ab eo illustria dona removeret.

344 ROiMISH RITES.
cate thou the Son of God for deprecare pro nobis Filium
us. (i.e. literally, pray his Dei.
wrath away from us.)
Collect. Oratio,
O God, who hast given the Deus, qui populo tuo seternae
blessed Bonaventure to thy salutis beatum Bonaventuram
people as a minister of eternal ministrum tribuisti : praesta
salvation : grant, we beseech quaesumus, ut, quem docto-
thee, that as we have had him rem vitae hahuiraus in terris,
here on earth as the instructor intercessorera habere merea-
of life, so we may merit to mur in coehs. Per Dominum
have the same as our inter- nostrum.
cesser in heaven. Through
our Lord. Lesson IV.
Bonaventure was born at Bagnaria, in Etruria [a.d. 1221.]
and because, while an infant, he was in peril of dying, his
mother made a vow, that if he recovered therefrom, she would
dedicate him to the religion (i.e. the order) of the blessed
Francis. Accordingly, while yet a youth, he had himself en
rolled in the Order of Friars Minors ; among whom, under
Alexander of Ales, as his master, he arrived in a short time at
such perfection of doctrine (doctrinae, sacred learning), that in
the seventh year after, he expounded publicly at Paris, with
the greatest applause, the Books of Sentences : the which he
afterwards illustrated with renowned commentaries. Six years
after he was made General of his own Order at Reme ; and he
discharged the duties of that raiaistry with so great celebrity
for his prudence and sanctity, that he was the theme of uni
versal praise, and the admiration of all men (ut in omnium ore
et admiratiene esset.) Lesson V.
He wrote many books ; in which combining the deepest
erudition with an equal ardour ef piety, he at once instructs
and moves the reader.* Gregory X. moved by the fame of
his holiness and wisdom, created him a cardinal, f and made
* Multa scripsit, in quibus summam eruditionem cum pari pietatis
ardore conjungens lectorem docendo movet.
t History gives a different account of this matter. Gregory X. was
indebted to the influence of Bonaventure for his election to the Pontifical
throne. The cardinals disagreeing about the election of a new Pope, left
the choosing of one to Bonaventure, solemnly engaging to elect whom
soever he should name, even though it should be himself. He named

CHURCH LESSONS AND LEGENDS. 345
him Bishop of Alba, [in 1271]. The blessed Thomas Aquinas
gave him the title of Saiut while yet living. For having
found him writing the Life of the blessed Francis, he said to
him, " Let us allow a saint to labour for a saiut." He de
parted this life at the Council of Lyons, in the fifty-third year
of his age, after he had performed many miracles. (Multis
editis roiracuhs). Xystus IV. Supreme Pontiff, enrolled him
in the number of the saints.*
On the Feast of St. Alphonsus Maria de Liguori, Bishop and
Confessor. — August 2.
[One of the Canonized of 1839.]
Collect. Oratio.
0 God, who by the blessed Deus, qui per beatum Al-
Alphonsus Maria, thy con- phonsum Mariara, Confessorem
fessor, and high-priest, who tuura atque Pontificera, aniraa-
was inflamed vrith a zeal for rum zelo succensura Ecclesiara
souls, hast enriched thy Church tuam nova prole foecundasti;
with a new progeny : we be- quaesumus, ut ejus salutaribus
seech thee, that we being monitis edecti, et exemplis
trained by his saving admoni- roborati, ad te pervenire feli-
tions, and strengthened by the citer valeamus. Per Domi-
pattern of his life, may be num.
able happily to come to thee.
Through the Lord.
Theobald, Archdeacon of Liege, who took the name of Gregory X., and
in tum created Bonaventure cardinal, &c., and sent him to assist at the
second General Council of Lyons, where he died in 1274.
• It has been lately asserted by a Romish priest (as it seems from a
little work already noticed in these notes, entitled " Roman Fallacies"),
that Bonaventure's Psalter is in the Index of forbidden books. The
author of "Roman Fallacies" proves this assertion to be utterly false.
He concludes thus : — "It is not true, then, that Bonaventure's Psalter
either now is, or ever was, put in the Roman Index  there have
been no less than twenty-eight editions of this Psalter. The reader will
at once perceive that there could not have been this demand for the work,
if it were rejected and condemned by Roman Catholics .... No printer
would have dared to print these editions in a Roman Catholic country, if
the book were not approved by the Church of Rome." He adds, in a
note, "The first edition of Bonaventure's coUected works was com
menced under the patronage of Sixtus V. in 1588, and finished in 1596,
under Clement VIII., to whom the work was dedicated (at least the sixth
volume, which contained the Psalter) in seven volumes, printed at the
Vatican. The author is indebted to the Rev. Joseph Mendham, for this
accurate and valuable information." — Roman Fallacies, p. 149.

346 ROMISH RITES.
Lesson IV.
Alphonsus Maria de Liguori, was born ef noble parents at
Naples, and from the beginning of his life exhibited ne obscure
indications of sanctity. When his parents had presented him
while yet an infant to the holy Francis of Jerome, of the
Society of Jesus, the latter haring prayed, well predicted that
the same should live to the age of ninety, should be promoted
te the episcopal dignity, and be the greatest blessing to the
Church. Even frora his very boyhood abhorring play, he
made it his practice to form the young nobility by word and
example to Christian modesty. When a young man, haring
enroUed his narae among pious fraternities, it was his chief
dehght to attend upon the sick in the public hospitals, to give
hiraself to constant prayer in the churches, and frequently to
perform holy mysteries.* He so united piety with his literary
studies, that he was scarcely sixteen years old, when he at
tained to the degree of Doctorate in his native university.
In obedience to the wishes of his father, he took upon hun
the oflftce of a barrister, and although he had obtained great
applause by his pleadings, yet haring experienced the perUs of
the bar, he was soon glad to give- up that way of hfe. There
fore, after he had scorned a splendid matrimonial connection,
proposed by his father, and abdicated moreover his hereditary
right ef primogeniture, he hung up his sword at the altar of
the Virgin of Mercy, and devoted himself to the dirine minis
try. After he became a priest, with such zeal did he rush
against rice, that flying hither and thither in the discharge
of the Apostolic function, he effected vast conversions of the
hcentious and the profligate. Compassionating in a special
manner the condition of the peer and the rastic, he institutedf
the congregation of priests of the raost Holy Redeemer : J who
foUovring the steps of the Redeeraer himself, should preach the
Gospel to the poor in fields, viUages, and towns.
Respons. I have found R. Inveni Darid servum
Darid my servant, with my meum, oleo, sancto meo unxi
holy eU have I anointed him. eum. Manus enira mea auxi-
Fer my hand shall help him. liabitur ei. V. NihU pro-
Versicle. The enemyshaU have ficiet inimicus in eo, et filius

• Sacra mysteria implies not the sacraments alone, but also the devo
tions, rites, austerities, stations, processions, &c., of the fraternities.
t A.D. 1732.
X The Order is commonly called " The Redemptorists."

CHURCH LESSONS AND LEGENDS.

347

ne advantage over him, nor
the son of iniquity have power
to hurt him.* For my hand.
Lesson V.
And lest he should be di
verted from his purpose he
bound himself by a perpetual
vow, never to lose any tirae.
Hence, inflamed with a zeal for
the salvation ef souls, he la
boured as weU by preaching
the Divine word, as by writing
books, which are fraught with
sacred erudition and piety, te
win souls te Christ, and bring
them to the more perfect Ufe.
Indeed it is truly marveUous
what hatreds he extinguished,
what multitudes that were
out of the way, he brought
back to the right way of sal
vation. Being an admirable
worshipper of the Mother of
God, he wrote and published
a book upon her praises,-^ and
used te discourse en the sarae
(the praises) vrith extraordi
nary fervour in his sermons ;
and while doing so, he was
seen mere than once in the pre
sence of all the people to flash
with light all over his face,
because of a wondrous splen
dour issuing upon him from
the image of the Virgin ; and
to be rapt into ecstacy. He as
siduously gave himself te the
contemplation ef the Lord's

iniquitatis nou nocebit ei.

Lectio V.
Ne autem a proposito un
quam diverteret, perpetuo se
voto obstrinxit nuUam tempo
ris jacturara faciendi. Hinc
aniraarum zelo succensns, tum
dirini verbi praedicatione, tum
scriptis sacra eruditione et pie
tate refertis, animos Christo
lucrifacere, et ad perfectiorem
ritam adducere studuit. Mi-
rum sane quot odia exstinxe-
rit, quot derios ad rectum
salutis iter revocaverit. Dei
Genitricis culter eximius, de
ilhus laudibus librum edidit :
ac de iis dum ferventius con-
cionando disserit, a Virginis
imagine in eum immisso miro
splendore, totus facie coruscare,
et in extasim rapi coram uni
verso populo non semel visus
est : Dominicae Passionis et
sacrae Eucharistise centempla-
tor assiduus, ejus cultum miri-
fice propagarit. Dum vero
ad ejus aram eraret, vel sacrum
faceret, quod numquam omisit,
prae amoris vehementia, vel
seraphicis Uquescebat ardori-
bus, vel insolitis quatiebatur
motibus, vel abstrahebatur a
sensibus. Miram ritae inno
centiam, quam nulla umquam
lethali labe foedarit, pari cum
* Ps. Ixxxviii. Vulg. Douay Vers.
t The reader will mark weU this special sanction and approval of
Liguori's book ou "The Glories of Mary." Not merely are all his
writings noticed and commended, but this is, expressly named and specially
commended.

348 ROMISH RITES.
passion, and the holy eucha- poenitentiaf socians, corpus
rist ;* and he astonishingly suum inedia, ferreis catenuUs,
promulgated the devotion and ciliciis, cruentaque fiagella-
worship of the same. And tione castigabat. Inter haec
when praying 'at the altar of prophetiae, scratationis cordi-
the same, or when sapng mass, um, bilocationis, et miraculo-
a thing which he never orait- rum donis inclaruit.
ted, he used, through the ve
hemence of his love, either to melt vrith seraphic ardour, or to
shake with extraordinary eraotions, or to be abstracted from aU
sense and feehng. Wonderful was his purity of life, which he
never defiled with a single deadly stain; and yet to this he
joined an equal araeunt ef penance.f chastising his body with
hunger, iron chains, hair shirts, and scourgings, tiU the blood
ran down. Moreover he was signally honoured with the gifts
of prophecy, the searching ef hearts, the making himself pre
sent in different places at the same time (bilocationis), and
of [other] rairacles.
Resp. I have laid help on R. Posui adjutorium super
one that is mighty, and have potentem, et exaltari electum
exalted one that is chosen out de plebe mea. Manus enim,
of my people. For my hand, &c V. Inveni David servum
&c. V. I have found Darid, meura, &c.
&c. as before. Lesson VI.
["Coramemorates his ecclesiastical dignities, forced upon
him by the authority ef Pope Clement XIII. and his episco
pal rirtues ; among which be still continued the same auste
rities as before. "He died at the age of 90, a. d. 1787.
Pope Pius VII. enrolled hira in the Calendar of the Beatified,
A.D. 1816 ; and Gregory XVI. in the Catalogue of the Samts,
en the Feast ef the most Holy Trinity, a. d. 1839.]
• That is to say, continued gazing upon the crucifix aud the conse
crated wafer.
t Pari pcenitentia — the same amount of penance as if his hfe were
stained with sin. " Nothing can give a more perfect idea of the eminent
sanctity of this great saint than the testimony of his confessors. They
declared that he had not only preserved his baptismal innocence, but even
that he had never deliberately committed venial sin." — (Sketch of his
Life prefixed to the Glories of Mary.) It would seem then that Liguori
himself must have said this to his confessors, or, at least, intimated it to
them. What holy creatures the canonized feel themselves to be ! and
what a Church — to preach such deadly satanic pride ! But it is the na
tural obrious effect of the torturings and the flagellations. See before
pp. 339, &c.

CHURCH LESSONS AND LEGENDS. 349
Resp. This is he that hath R. Iste est qui ante Deum
done great wonders in the magnas rirtutes operatus est,
presence of God, and all the et omnis terra doctrina ejus
earth is fiUed with his dec- repleta est Ipse intercedat
trine. May he intercede for pro peccatis omniura pepulo-
the sins of all peoples. V. Ic rum. V. Iste est qui contemp-
is he that hath despised this sit ritam mundi, et pervenit
world's life, and hath arrived ad ccelestia regna. Ipse in-
in the celestial realms. He tercedat, &c.
himself intercede, &c.
[The sketch of Liguori's hfe, cited in the last note, says :]
"That which raost ef all contributed to preserve his
(Liguori's) innocence, says the author ef Reflections on the
Doctrine and Sanctity of St. Liguori, was his tender devo
tion to the Blessed Virgin, to whom he was specially conse
crated. Replenished with love for, and confidence in [i. e.
faith in] Mary, he addressed hiraself to her in all his wants,
and felt quite assured of obtaining all he asked through her
intercession. This Blessed Virgin, whose praises he was never
weary of recounting in the pulpit and in his writings, loaded
hira vrith the most signal favours. She often appeared to him in
his most tender infancy, and deigned to become his instructress.
" She told me admirable things," said he to his confessor, the
day before his death  When he preached
m her honour, his auditory was most numerous ; the most ob
stinate were converted, and several times he was seen so trans
ported with his subject, as to be raised in ecstacy from the
earth. His most usual practices in honour of this august mother,
were to pray every day prostrate before her image; to fast en
Saturdays and the rigUs of her feasts, on bread and water; to
wear the scapular of beads around his neck, and another at his
cincture ; to recite often the Hail Mary, and recommend to
ethers the devotion of the Rosary. He moreover made in her
honour, and under her patronage, the vow we have spoken of,
" Never to lose time."

LEGENDS
OF THE
CANONIZED OF 1839.

[The reader, I trust, wUl excuse me if I exchange for a
while the ofiice of a translator for that of a transcriber. It
may occur to some one to ask. Are there legendaries now ?
Are they still the same sort of writers ? and are Romanists as
priest-ridden and as much the dupes of lying signs and wonders
now as in by-gone ages ? Is their appetite for miracle and
marvel stUl as morbid ? and are their teachers — their priests
and monks, and bishops, and doctors— as willing and ready to
cater such poisonous food to idolatrous instincts, as hereto
fore ? The truth is, " the speaking of lies in hypocrisy," i.e.
for rehgious ends and objects, is a rigid necessity of Romanism:
it is essential to its existence : the system cannot stand vrithout
it ; and " the strong delusion to believe the Ue," (no ^evSa)
is one of its predicted abiding characteristics. But for a
decisive answer to the inquiries just put, I now proceed to
transcribe from the production of a living legendary, aud that
toe, one of no small narae and authority araong Romanists,
and — in England moreover. The work is one of authority : it
is an echo of the acts and processes of the latest canonization,
namely, that of 1839 ; and it bears the foUovring title :]
" Lives of St. Alphonsus Liguori, St. Francis De Girolamo,
St. John Joseph ef the Cress, St. Pacificus of San Severino
and St. Veronica Giuliani,* whose Canonization took place on
Trinity Sunday, May 26th, 1839; edited by N. Wiseman, D.D.
Bishop of MeUpotamus. London: C. Dolman, 61, New
Bond Street, 1S46."
• The five saints were bom, and died, at the following dates, respec
tively : Liguori, 1696—1787 ; Francis, 1642—1716 ; John Joseph, 1654
—1734; Pacificus, 1653—1721 ; Veronica, 1660—1727.

LEGENDS OF THE CANONIZED OE 1839. 351
[Mode of life. — Bodily Torturing and Flagellations of the Canonized of
1839.]
Liguori. " Their only food in general was a dish of soup, which was
both insipid and disagreeable, with a small quantity of fruit.
The bread was black and net even leavened, and so hard that
it was necessary to pound it in a mortar before they could eat
it. This miserable food, which they eat kneehng or stretched
upon the ground, they rendered stUl mere nauseous, by
sprinkling it over with seme bitter stuff, and many of them,
before eating, licked the floor vrith their tongue. They dis-
ciphued themselves three times in each week. To mortification
they joined a spirit of fervent prayer. Besides reciting the
ofl5ce in choir, they assembled three tiraes in each day for
half an hour's prayer, which was followed by another half
hour for reading the Lives of the Saints. A quarter of an hour
was appointed for a risit to Jesus in the holy sacrament, and
our Lady, but they remained during the greater part of both
day and night in prayer before the blessed eucharist ....
In order to conceal the severity with which he (Liguori) disci
plined his body, he frequently retired to a cell or cave, in
which, it was commonly reported our Lady several times
appeared to him." — p. 15, 16. . . .
" Seeing the severity with which he (Liguori) disciplined
himself, and the austerity of his fasts and mortifications, it
was a source of wonder how he could live." — p. 20. . . .
" His mortifications seemed te increase both in severity and
frequency, and one day his secretary had to burst open his
door, and snatch the discipline* out of his hands, fearing lest
the riolence with which he scourged himself might cause his
death."— p. 31.
St. John Joseph of the Cross.
" He made it a rule to look no one whomsoever in the face
 He would not permit himself the liberty of lifting his
eyes to the roof ef his ceU .... He would not even smell a
flower .... Bare-headed in all seasons, he wore under his
* The discipline is the softened modem name they give the scourge ;
all the implements together they caE " the instruments of penance ;" and
every candidate for deification after death always keeps these sanctifying
instruments by bim in a box, and carries them with him wherever he goes.
The use the saint made of the instruments forms a distinct and weighty
branch of inquiry and examination in the Processes of canonization.

352 BOMISH BITES.
rough and heavy habit divers hair shirts and chains, which he
was careful to vary to keep the sense of torment ever fresh.
Besides, he used the discipline to a severe degree; and when
at the age of forty, his superiors obhged him to wear sandals,
he placed between them and his feet a quantity ef smaU nails;
but the most tremendous instrument of torture, wliich he
derised against hiraself, was a cross about a foot in length,
set with rows of sharp nails, which he fastened tight over his
shoulders, so as te open there a wound which never afterwards
closed. Another sirailar, but smaller, cross he wore attached
to his breast. But his abridgment of sleep was truly wonder
ful, and he never took it, save seated on the ground, or
cramped up in his little bed, often with his head leaning
against a piece ef wood jutting from the wall. No less singular
was his abstinence. For the last thirty years ef his life, . he
entirely overcame that most insatiable ef wants, thirst, abso
lutely abstaining not merely from vrine and water, but from
every liquid whatsoever." — p. 147-8.
[Praying to the Wafer ; &c.]
St, Pacificus.
" Prostrating hiraself upon the ground, which he frequently
kissed, he fervently adored the raost holy sacrament of the
altar, and was heard at times to exclaim, in the fulness of his
heart, ' My God, and my aU! ' "*— p. 181.
" He went almost barefoot and without any covering on his
legs, although the ulcers before-mentioned inspired compassion
and horror [as well they might] in all who chanced to see him.
. . . . He cheerfully endured aU in imitation of the most
bitter sufferings ef our Lord Jesus." — p. 182.
" Who can say with what severe mortifications and fasts he
subdued his body ? . . . .
" Besides the regular disciplines prescribed by rule three
times in the week, he cruelly scourged himself thrice each day,
with chains or cords, so as to fill all those with horror who
heard the whistlings of the lash, or saw the abundance of
* It may be scarcely needful here again to remind the reader, that
throughout all these extracts he will see abundant proofs that the legends
are got up for the special purpose of commending under the captivating,
catching notion of the lives and practices of the saints, the distinctive
doctrines of Romanism. The lives are so contrived as to interweave with
them the doctrines, and thus commend them to the faithful. See Dr.
Doyle's "Introduction to Butler's Lives of the Saints," Dublin, 1836.

LEGENDS OP THE CANONIZED OF 1839. 3."i3
blood which he shed during the flagellation. Covered with
hair-shirts he undertook long journeys ever thorns or sharp
stones, slept httle, &c. &c. . . . Thus did he enter into
glory, by sorrow and tribulation." — p. 208-10.
St. Veronica. [The Cmcifix is the Sariour.]
" StUl I made sufferings for myself, but all without my con
fessor's leave ; such as the discipline, walking en my bare
knees, pricking myself with a pin, kissing some filthy spot,
and beating myself with thistles. If I heard of the works of
penance performed by others, I went to the image of my Sa
viour, aud said, ' Lord, if I had their instruments of mortifi
cation, I would de the same ; but since I have them not,
I offer thee my desire.' " — p. 228.
[The blasphemous intent of the voluntary, self-inflicted sufferings of the
Canonized.]
That the end and object of these is, that they should be
literal atonements and satisfactions made to God for sin, yea,
even for the sins of others,— in short, literal sacrifices, like
that of Christ, or, to use their own word, in the Breviary,
COMPASSIVITIES with Christ in his Passion, vrill be seen from
the foUewing :]
St. Liguori.
" He then made a moring discourse to his companions, in
which he besought them, as followers of Jesus Christ, to imi
tate his perfect holocaust to his Eternal Father, and to offer
themselves in sacrifice to him for the salvation of souls, by
promising an exact observance of the rules proposed," [i. e. the
rules of the Order.] —p. 18.
St. Pacificus [on his dying bed].
" Not bemg aware, through his defect m sight and hearing,
of the presence of any one in his room, he rose from his bed,
and placmg himself devoutly on his knees, recited three Ave
Marias, saying at the end, vrith singular eamestness, " Let
these be, O my God, in satisfaction for my sins."— p. 218.
VOL. VII. 2 A

354 ROMISH RITES.
St. Padficus.
[The Torments of Purgatory. — Satisfactions for Release from them.]
" But, most of all, did his heart burn with the desire of
freeing the souls that are afflicted in purgatory, from their
most cruel and bitter torments  He cheerfiiUy
took upon himself to satisfy, both by prayer and mortification,
some portion of the punishment which the souls of the mem
bers of the suffering Church are doomed to undergo in purga
tory. He offered up fervent prayers in their behalf, and every
day recited for them the whole of the office for the dead ;
adding thereto corporal sufferings, through the vehemence of
his desire to see them freed from their torments and united to
the beatific rision and enjoyment of God." — p. 202.

St. Veronica. [Her Literal Compassivity with her Spouse.]
"In the year 1693, she beheld, in a rision, a mysterious
chahce or cup, which she knew to be the presage of the Divine
passion, whereof she was to be a perfect copy. This vision
was repeated in various forms during the following years. At
one time, the chahce appeared upon a bright cloud, surrounded
with glory ; at another, without any ornament ; sometimes the
liquor contained in it, boiled and ran over in great abundance ;
at other times, it issued from it, drop by drop. Her spirit
was ready to quaff it te the bottom, but the flesh shuddered
and drew back, as did our Lord^s in the garden ; but she
subdued it by severe mortifications." — p. 243.
[She says,] "At times I felt these desires, and I exclaimed,
' When wUl the hour come, O my God, when Then wilt allow
me to drink of thy cup ? I await thy wiU, but Thou alone
knowest my thirst. I thirst, I thirst, but net for comforts,
but for bitterness and sufferings.' I felt that I could wait no
longer. One night, whilst I was in prayer, being quite out of
myself, it seems that our Lord appeared to me, who, holding
the cup in his hand, said, 'This is' for thee, and I present it
to thee, that thou mayst ta.ste, as mach as I have tasted, for
thy sake, but not yet. Prepare thyself, for thou also shalt
taste it.' He then disappeared, learing the remembrance of
that chalice so deeply impressed en my mind, that it has ever
since remained there."

LEGENDS or THF. CANONIZED OF 1839. 35.5
. . . • " On the Feast of the Assumption, our blessed
Lady appeared to her, and receiring a chalice from her Son,
presented it to Veronica ; and the holy virgins, St. Catherine
of Sienna, and St. Rose of Lima, exhorted her te accept it."
[On another occasion :] " At that moment, the liquor began
to boU and run over on every side, which was collected by the
angels in vessels of gold, and presented to our Lord. Vero
nica, asking the meaning of the vision, was answered, that by
the hquer was signified her torments for the love of God ; and
by the golden vessels, wherein it was collected, the value of
her suffering." — p. 244.
[The Devils' share in the Chalice ; and, of course, as a
necessary part of the Corapassirity. AU these, we are told,
and other like appearances of Christ with his cup,] " Threw
her into a riolent fever, and the treatment of physicians
only served to increase her torments. The derils, also,
threw their share into the ingredients of her cup. One night
they held her in a frozen bath for two hours. She reraained
deprived ef sense and motion ; which being perceived by the
infirmarians, they apphed fire and fomentations to her body,—
aU which added to her sufferings. Sometimes they surrounded
her vrith phantoms of licentious youths, to lead her into sin,
and awful spectres te daunt her ; they bound her with chains,
and lashed her with scourges, as if they would drag her to
heU, crying out with shouts of triumph, ' Thou art ours ! thou
art ours !' But she courageously called upon them to torment
her stUl mere, ' Add torments to torments ! glory, glory to
the cross ! glory to sufferings !' " — p. 246.
[Another ingredient in the Compassirity.]
" But the most sensible torment was the privation of the
light of God. AU these sufferings were a mere nothing in
comparison with what I experienced in myself, deserted, aban
doned in blackest darkness, at such a distance from God, that
I could net even breathe nor sigh to God. She sighs but is
not heard, she caUs her spouse, but he comes not ; she seeks
him, but he flies stUl farther off ; she prays to him, but be
wUl not hear .... My soiU was in such torment, tbat the
agony of death cannot, I think, be more bitter. I had no
rehef, save in seeing the cup approach nearer and nearer ....
God recompensed her readiness te drink the chalice of suffer-
2 A 2

356 ROMISH RITES.
ings, by making her a partaker of the torments of his pas
sion. On the 4th of April, 1694, as near as can be ascer
tained, he appeared to her, and presented her with his crown
of thorns. In obedience to her confessor, she thus describes
her rision. " On the 4th of AprU, whilst I was in prayer
during the night, I fell into a recoHection, and in it had an
intellectual rision, wherein our Lord appeared te me, with a
large crown of thorns upon his head. Imraediately I cried
out, ' My spouse, give me a part of these thorns, I deserve
them, not thou, my sovereign Good.' I heard hira reply, ' I
am new come te crown thee, my beloved ;' and then he took
the crown off his head, and placed it upon mine. The pain I
suffered, at that instant, was so excessive, that I have never,
as far as I can understand, suffered any thing like it. It is
true, that at tbat time it was made known to me, that this
crowning was a manifest sign that I was to be espoused to the
Lord ; and that, for this reason, he wished me te share in all
his torments, so that I might he caUed the spouse of God
crucified, and therefore, I also was te be crucified with my
Divine spouse. Every thorn that I felt in my head, was a
fresh invitation to me. On the same day, I was promised all
the renewals ef this crowning."  "This pain (of the
crown of thorns) inspired me with such compassion for sinners,
tbat, offering to the Eternal Father all the sufferings of Jesus,
and all his merits with those of our Lady for the conversion of
sinners, I prayed more earnestly than ever for sufferings, tell
ing God that I wished to be raediatrix between hira and sin
ners, and begging hira to send me more torments. At that
instant, I felt a fresh renewal of the crown of thorns, not only
round ray head, as usual, but all over it ; and, for several hours
I reraained rejoicing amid thousands of torments."— p. 247.
" On Christmas-eve, she made an incision upon her heart in
the form of a cross, with a penknife. With the blood, which
issued from it, she wrote a fervent protestation of love, and a
dedication of her vriU to the infant Saviour. Four other
writings . . . [ef hers], all breathe the same feehngs of con
secration of her will to Jesus, and especially of ardent charity
and zeal for tbe salvation of her neighbours, whose mediatrix
she had promised to be. In one of them, she writes, I intend
at this moment te confirm all the protestations which I have
raade with my own blood, and anew I make myself the me
diatrix between you (God) and sinners." — pp. 261-2.

LEGENDS OF THE CANONIZED OF 1839. 357
[St. Veronica's Literal Marriage to Christ in due form. — Bride's-
maids, &c.]
"This spiritual union vrith certain devout souls God has
been pleased to make manifest to them, by more sensible
signs, accompanied by formalities like those used in ordinary
marriages. Of such we read in the life of the ecstatic St.
Catherine of Sienna. To this exalted dignity God was pleased
to exalt Veronica, as he revealed te her, during the crowning
with thorns, of which we have already spoken. But he pre
pared her for it by several visions, of which we vrill allow her
self te speak : —
[The modem Legendaries outdoing Orid ; and that in England !]
She says : — " WhUe I was one morning at mass, suddenly
an application came upon me. During the course of it, I felt
certain touches in my heart, which excited me to a strong de
sire of uniting myself wholly to God. On a sudden, it seems
te me that God took rae out of my senses, and, by communi
cation, gave me to know, ab intra, that he wished to be es
poused to me. This news made my heart leap anew, and I
felt it burning within me." She adds, " that in inriting her
to his marriage, Jesus frequently appeared in the form of a
beautiful infant ; and on the Feast of the Circumcision, 1694,
intimated to her that her preparation for it was to be by all
kind of sufferings  On the 27th ef that month (March),
our Lord comforted her, by shewing her vrith what delight
he looked upon a beautiful jewel, fixed in the wound of his
sacred side, and telling her that it had been formed of all the
sufferings she had undergone for his sake. She offered herself
anew to be crucified with him, and he seeraed to stoop down
and erabrace her soul, giving it a kiss of love." .... "Two days
prerious, our blessed Lady was pleased to prepare her for her
espousals. This was by an intellectual rision, as she calls such
in her writings, wherein she beheld the great Queen of angels
upon a magnificent throne, accompanied by St. Catherine of
Sienna, and St. Rose of Lima. To their prayer that she
would consent to the espousals of her servant with her dirine
Sen, our Lady sweetly rephed, that they should be brought
about. Veronica saw in her hands a beautiful ring, intended,
she was told, for her 
"During Lent she practised the most cruel mortifications
and austerities. On Holy Saturday, our Lord appeared to her ;

358 ROMISH RITES.
and, shewing her the nuptial ring, invited her to his mar
riage on the following day 
" As she approached the altar, she heard the angels sing
ing in sweetest melody, Veni Sponsa Christi; then, being
rapt out of her senses, she beheld two magnificent thrones ;
that en the right-hand, of gold, decorated with the most
splendid jewels, whereupon was seated our blessed Lord, with
his wounds shining brighter than the sun ; the other formed
of alabaster, of purest whiteness, and brilhant with gems, and
thereon was seated our blessed Lady, in a white mantle of
surpassing richness, who besought her Son to hasten his
marriage. Innumerable were the multitudes of the heavenly
court, in the midst whereof were the holy virgins, St. Ca
therine and St. Rose ; the former of whom intimated to Vero
nica what she was to do in that most august solemnity. They
conducted her slowly to the thrones ; and at the foot thereof
put upon her, ever her religious habit, various robes, each sur
passing the ether in splendour. As she approached the
throne ef Christ, whose garments, she knows not, she says,
how to describe, she beheld in each of his wounds a beau
tiful gem ; but from that in his side, which was open, rays
more bright than the sun, darted on every side. In it she
seemed to perceive the nuptial ring. When he raised up his
hand to bless her, he entoned the words, Veni Sponsa Christi;
and our Lady, with the whole court, taking them up,' con
tinued, Accipe coronam, quam tibi Dominus prceparavit in
aternum. St. Catherine then took off her rich attire, leaving
only her religious habit, to show, the saint intimates, its value
in the eyes of God, being allowed to appear in that glorious
assem,bly. After remaining in this dress for a short time, our
Lord made a sign te his blessed Mother to clothe her vrith the
nuptial garment. It was a magnificent mantle, covered with
gems, and appeared of different colours. Our Lady gave it
te St. Catherine, who put it upon Veronica, and placed her
between the two thrones. Then, feeling herself more than
ever pierced with love, she saw our Lord take the ring out of
his side, and give it to his mother. 'This ring,' she writes,
' shone with splendour. It appeared to me to be made of
gold, but all wrought in enamel, which formed in the stone a
narae of the good Jesus .... Frora time to time I gave
looks of love towards my Lord, and seemed to address him,
urging him to the espousals.' The heavenly Queen com-

LEGENDS or THE CANONIZED OF 1839. 359
manded her to stretch out her hand to St. Catherine, which
Jesus took, ' and at that moment,' she writes, • I felt myself
united more closely than ever vrith him. Together with Mary
ever blessed, he placed the ring upon my finger, and then
blessed it.' In that instant, heaven again resounded with the
songs of the angehc choir, after which her divine spouse gave
her new rules  He told her he would be entirely
hers.' "Thus ended this mystic ceremony of her espousals 
She adds that nearly at every communion the same marriage
was renewed  and that the ring remained upon her
finger. . . . Sister Mary Spaciani attests that she saw it
once, distinctly with her own eyes. ... In the Processes* two
other rings are mentioned as haring been given to her at the
espousals, and the renewals of them. . . . Likewise another
which was enriched with three gems."
[And now, reader, mark what is added. The Virgin Mary is likely to be
forsaken.]
" On the foUowing days of Easter week, Jesus took her unto
his treasury of graces, so to speak, and made her mistress of
them aU, desiring her to distribute the infinite merits of his
most blessed life, and bitter passion." — Dr. Wiseman's Lives
of Five Samts, pp. 250—7.
[The Stigmata of St. Veronica. — Her many Cnicifixions, and all literal.']
"Her loving spouse," writes Dr. Wiseman, "rewarded her
constancy and love by the wound which he made in her heart, in
the year 1696. 'I seemed to see,' she writes, ' in the hand of the
holy infant, a rod of geld, at the point of which was, as it
were, a flame of fire, and at the foot, a small piece of iron,
Uke a little lance : and he placed this rod against his own heart,
and the point of the lance in my heart ; and it seemed that
I felt my heart pierced through and through. In an in
stant I saw nothing in his hand : but fuU of grace and
beauty he inrited me to love him, and by way of communi
cation, he made me to understand that he had bound me to
himself by a closer tie.' .... Through modesty she abstained
* The formal acts, instruments, buUs, and edicts of canonization, for
which these Legends are got up. The Processes are echoes of the Legends ;
and the Lessons in the Breriary are brief summaries of the Processes.
Sister Mary Spaciani's attestations, for example, are examined in the
Processes. What a scene of perjuries is a Canonization !

360 ROMISH KITES.
from looking at the wound, but she put a linen cloth upon it,
which was immediately covered with blood. Her confessor or
dered her to examine it, and she found it open, and observed
that it was large enough te admit the blade of a good sized knife
. . . as is attested in the Processes. On Good Friday, she re
ceived those rich pledges of love, which were vouchsafed te the
seraphic St. Francis, St. Catherine, and ether saints : for our
Lord, after having preriously foretold these graces, and after
displaying his mercies in other ways, te her, was pleased to
iraprint upon her hands and feet, the stigmata or wounds of
his most sacred passion. These wounds were afterwards re
newed upon several other occasions  They were the
wounds which her blessed Spouse had made. Those in her
hands and feet, as Florida, Ceoli, and other sisters attest, were
on the upper side, round, and about the size of a farthing, but
less on the under side, deep and red when open, and covered
with a thin cicatrix or crust, when closed. The wound in the
left side, above the left breast, was between four and five
fingers in length, and about one finger bread in the middle,
growing thinner towards the two extremities, exactly like the
wound of a lance.'  She begs earnestly of her
beloved Saviour to leave her tbe pain, but hide the marks of
these wounds from tbe eyes of the world, as he had done to
St. Catherine of Sienna, and other saints ; but he ordered her
to tell her confessor, that these wounds were to remain visible for
three years. . . . After that they closed. But, although
they were closed to the eyes ef others, it is attested by several
witnesses, that the pain continued, and that they were re
newed upon the greater festivals of the Church, the feast of
St. Francis and of his stigmata, and as often as her superiors
commanded. " On a certain ' holy Saturday, they were renewed twice, of
which she herself informed her confessor, who commanded her
to pray that they might be renewed the third time. She
obeyed, and after remaining in ecstacy at his feet for some
time, told him she had obtained the grace 
" Besides the chalice, and thorny crown, and five principal
wounds, Jesus imparted to her, as a signal mark of his af
fection, a participation in all the other sufferings of his
passion. Of this fact we have, in addition to her own narra
tive, the evidence of many persons, who observed the most
undoubted proofs of it in her person ; such as that she was able
to carry weights and perform all her other duties, although her

LEGENDS OF TUE CANONIZED OF 1839. 361
right shoulder was so much curved by the weight of the cross,
that the surgeon attested that it was enough to binder the free
action and motion of the arm. But the strongest evidence of
her participation in the sufferings of the passion, is given by
Father iohn Mary CnyeWi, oi the Society of Jesus." —^^.
263-6.
[Can it be wrong to call these things blasphemies ? Mark the following.]
'' As in her burning charity, and her eager desire and in
comparable endurance of suffering, as well as in the pains of
his blessed passion, she had so closely copied our Lord, so it
pleased him to make the days of her last illness of the same
number as the years of his sojourn in this vale of tears ; and
on the thirty-third day, to close her life by an agony of three
hours, like to his own upon the cross." — pp. 271—2.
[The Mariolatry of the Canonized of 1839.]
Liguori. [Visits or Appearances of Mary.]
" His unceasing labours soon brought on a dangerous Ulness,
in which his life was saved, when he was at the very point of
death, by the intercession of the blessed Virgin of Mercy, a
statue of whom was brought to his bed-side." — p. 9.
" His loring patroness, our blessed Lady, rewarded his zeal
in the cause of charity and devotion, by appearing to him in
the sight of an immense crowd of people collected in the
church .... to hsten te a discourse upon his favourite sub
ject—the intercession and patronage of Mary. From her
countenance a ray ef light, hke that ef the sun, was reflected
upon the face of her devout servant, which was seen by all the
peojile, who cried out - a miracle ! a miracle ! - and recom
mended themselves with great fervour and many tears to the
Mother of God ; and many women of abandoned life were
seized with such intense sorrow, that they raounted upon a
platforra, and began to discipline themselves, and cry aloud for
mercy."— p. i2.
St. Francis Di Cfiiolamo. [The Rosary — Angel Guardians; &c.J
" He was tenderly devoted to our blessed Lady. For twenty-
two years he preached a sermon in her praise and honour
every week. To youth especially it was his custom to recom-

362 ROMISH rites.
mend this devotion, as the surest preservation of innocence,
and the best remedy after sin ; saying, that one could hardly
be saved who felt ne devotion towards the Mother of God.
Mary was his counsellor in doubt, his comfort in toU, his
strength in all his enterprises, his refuge in danger and dis
tress. He experienced an inexpressible delight whenever he
recited the rosary of our tender Mother. He was likewise
particularly devoted to his angel guardians, St. Francis Xarier
and St. Januarius." — p. 101.
[In his Dying Agony.]
" Fixing his eyes on a devout image ef our Lady, ' Ah !
Mary,' said he ' my dearest mother, thou hast ever cherished
me like a loving parent, though I have been thy too, too un
worthy child. Complete now the measure of thy mercies in
my regard, by obtaining for me the love ef thy dirine Son . . . '
The frarae of the holy man shook under the severity of the
struggle. With a loud cry he called upon the Almighty, the
Eternal Son, our Lady, and all the saints te save him." —
pp. 107-8.
St. Pacificus. [Recourse to Mary in all the Necessities of the Soul.]
" Next to God, he entertained a most tender devotion to our
blessed Lady, the Queen of Heaven, to whom he had recourse
in all the necessities of his soul. He invoked her sweet name,
and glorified the fulness of graces wherevrith she is adorned,
desiring that she raight be praised, reverenced, and invoked by
all. He fasted rigorously on tbe vigils ef her festivals ; and,
en these days, his countenance, usually wan and pallid, became
fresh and florid, remaining so until the following day. His
affection was rewarded by our loving Mother ; for he passed to
eternal rest upon the 24th ef September, which is dedicated to
our Lady ef Mercy. Pacificus felt a particular devotion to
wards his good angel, the chaste spouse ef Mary, St. Joseph,
and St. Francis of Asisium." — p. 189.
Liguori.[His " Glories of Mary." What she said to him.— r" Jesus, Mary, Joseph,
and Teresa." — Dying in the Embraces of Mary.]
" We have already spoken of his tender affection towards our
blessed Lady. One day, his director happening to express his
confidence that she would appear to him, at least at the houri

LEGENDS OF THE CANONIZED OF 1839. 363
of his death, as she had often appeared to many of her ser
vants ; ' Mark,' said Alphonsus, ' when I was young, I
often conversed vrith our Lady, and she directed me in all the
affairs of the Order.' His director repeatedly asked him what
she had said te bim, — but his only answer was, ' She said so
many sweet things— she said so many sweet things.' He de
clared the blessed Virgin the protectress of his Order, and
sought to encourage devotion to her, as a powerful means of
obtaining dirine grace .... These feelings of devotion to her
he has embodied in his ' Glories of Mary,' which has made
known in England and other countries, the filial tenderness
and love which he cherished towards our holy Mother. After
her, he entertained a particular devotion to her pure spouse
St. Joseph, and also to St. Teresa, whose names, with those
of Jesus and Mary, he placed at the beginning of every thing
he wrote." [So that it was with him, Jesus, Mary, Joseph,
and Theresa, Uke, as with Christians, In the name of the Fa
ther, and the Son, and the Holy Ghost.] —pp. 46-7.
" When an image of our Lady was brought to hira, on the
day before his death, he opened his eyes, and fixed them upon
her, and his countenance beamed with delight and tenderness.
 WhUst his reUgieus were reciting devout
prayers for him, being in his agony, he pressed the crucifix
and the picture ef our Lady closely te his breast, and so
passed to the glory of Jesus and the peace of the saints."
[Rather, and so he " died with a lie in his right hand."] —
pp. 51-2.
St. John Joseph of the Cross. [In his last moments.]
" The father-guardian perceiving he was in his agony, im
parted to hira the last sacramental absolution . . . After which,
raising his head, he opened, for tbe last time, his eyes . . .
fixed them, just as they were closing, with a look of ineffable
tenderness on the image of our blessed Lady, and com
posing his lips to a sweet smile . . . ceased to breathe." —
p. 161.
St. Veronica.
[Christ a frowning, terrific, and repulsive Judge.— Mary, together with the
saints, the great Mediatrix and Refuge of Sinners against his wrath.]
" On the 9th of November, she (Veronica) fell dangerously
ill, and, during the agony which succeeded, was carried in

364 ROMISH RITES.
spirit before the throne of the Divine Judge. She beheld
Christ, with a severe countenance, seated on a throne ef ma
jesty, surrounded by angels ; our blessed Lady on one side,
and her patron saints on the other. When her good angel
presented her to the awful judgment, she expected to be con
demned to hell, —so severe, she tells us, were the reproaches of
the Judge, and se unprovided was she with good works ; but
so earnest were the prayers of Mary, and ef her holy advo
cates, that the dirine countenance of Christ at last grew calm;*
and, after giving her various salutary admonitions, he dismissed
her with a tender erabrace." — p. 241.
[Holy Relics, and then- Miraculous Performances. — How these sovereign
Liguori. Medicines are applied ; &c.]
" In the Processes many miracles are related, but as the
number of them is too great for insertion in this place, we
content ourselves with relating those only, which have been
approved by the Holy Congregation of Rites. Magdalen de
Nunzio suffered from an abscess in the left breast. ... As
she grew rapidly worse, the surgeon ordered the rites of the
Church to be administered. f In the evening ef that day, one
of her neighbours coming in, brought with her a picture of
the saint (i e. of Liguori) with a small piece of his garment.
By her adrice, the sick woman recemraended herself td Al
phonsus, and placed the picture upon the wound, and swallowed
a few threads ef the relic in water. She then fell into a quiet
sleep, and when she arose in the morning, discovered, to her
great surprise, that she was perfectly cured, and the whole of
her breast restored, even that part which had been cut off.
" Father Francis ef the Reformed Franciscan Order, was
attacked by violent rheumatic pains, &c., which daily increased,
until the physicians pronounced that he had reached an
advanced stage of consumption, and had not long to live. In
* What a tremendous engine are " The Lives of the Saints !" What
a device of the devil and his Christ ! One cannot imagine a more subtle
and deadly contrivance for thoroughly blinding the hearts of poor sinners,
and rooting out all sense and feeling of true Christianity. What "a seared
conscience," and an iron heart have the fabricators of these diabolical
legends ! Alas ! when vriU men resume their lost shame ?
t This is a universal ingredient in almost all the stories of cures occur
ring in the Legends. The subjects of the cures must have been given up by
the doctor, or going to receive the last rites of the Church, or the like ;
else, of course, the miracle will appear doubtful.

LEGENDS OP THE CANONIZED OF 1839. 365
this reduced state, &c., he fervently recommended himself to
the patronage ef the saint (t. e. the dead Liguori), and placed
a rehc of him upon his breast, saying, ' If thou art reaUy in
heaven, dehver me from this death.' As soon as he had
spoken these words, he feU into a calm sleep, and awoke per
fectly cured." — p. 54.
St. Frands di Girolamo.
[Relics of St. Cyr. — Water blessed by the same. — His Lamp-oU.]
" Whether from an especial inspiration, or a vision, or from
some ether motive, Francis conducted all his missions under
the patronage of St. Cyr. From that time it was a perpetual
contest between the martyr and the saint, which should pro
cure the other greater honour. Francis recurred to St. Cyr
in aU his undertakings He never risited a sick person, but
he blessed hira vrith the relic of the martyr. He used also
the oil which had burned in the lamp before his body, and
water blessed with his relics, for holy purposes  But
this devotion was abundantly repaid by reciprocal favours on
the part of the holy martyr, as we shall shew on another ac-
casion." — p. 100. [The all-curing Physician.]
" In a certain monastery a nun was afflicted with horrible
convulsions. Father Francis was sent for. — ' I bring you,'
said he, on entering, ' good tidings ; a physician who cures
all diseases ;' and gave her the relic of St. Cyr to kiss ' Have
you confidence in this physician? will you invoke him ? and
henceforth be devout towards him ?' She replied in the
affirmative. 'Ton are cured then,' said he, 'already, arise,
and come to choir, to return thanks to God.' To the sur
prise of aU she did as he desired." — p. 104.
St. Francis still.
["The Pious Theft,'' and its Marvellous Discovery ; and the Conse
quences.]
" The infirmarian being desirous of keeping some relic of so
holy a man (as St. Francis), before he laid hira, out in the
sacerdotal habit, pared off a piece of the hard skin of the sole
of his foot. But the pious theft soon becarae apparent,
though he had used every effort to conceal it ; for the blood
began to flow frora the wound so freely, as net merely to stain
the linen, but to fill a phial, holding three or four ounces ;

366 ROMISH RITES,
which portion being preserved, retained during three months
its ruddiness and hquidity, and wrought many miracles''—
p. 109. [A miracle by his own relics, approved in the Processes.]
" Sister Mary Angela was seized vrith epUeptic fits, and at
last suffered a stroke of apoplexy that deprived her of sense
and motion. By dint of vigorous remedies, she recovered
speech and sensation, but the whole left side of her body was
paralysed, and she lay bed-ridden and disabled. Procuring a
relic of our saint, she got the infirmarian to apply it to her
side, and in the night, during sleep, was cheered up by a
vision ef the holy man, who touched the part affected, and
disappeared. Next morning she awoke perfectly well." —
p. 115.
St. Veronica. [Select Miracles.]
" From the many (miracles) that are recorded in the acts
of her beatification, we select only two. The first is that of
her confidential companion and friend. Sister Mary Magdalen,
who, in the course of the years 1729-30, was attacked by
such a complication of disorders, that she could neither taste
food, nor lie down, without considerable difficulty  On
the vigil of St. Matthias, eleven months since the beginning
of her illness, her confessor exhorted her to place a firin re
liance upon Veronica, under whom she had passed her no
vitiate ; and when he had excited her confidence and hope, he
gave her to drink some water, in which a relic of the saint
had been. She drank it, and instantly sprang out ef bed,
and ran to see one of her sisters, who was sick  The
second miracle was the sudden and perfect cure ef Maria
Pacciarini, ef an arthritic rheumatism of long duration ; from
which she instantaneously and perfectly recovered, by the in
tercession of Veronica." — pp. 273-4.
[Astounding prodigies of the Canonized of 1839.]
St. Francis di Girolamo.
[The Crucifix is the blessed Jesus. — The Crucifix and the Horses.]
" Once he preached near a house of ill-fame, out of which,
in the midst ef his discourse, a carriage prepared to drive ;
whereupon the persons in it were requested to wait a few mo
ments, and not te interrupt the servant of God ; but they

legends of the canonized of 1839. 367
contemptuously cried out to the coachman to drive on.
' Blessed Jesus !' exclaimed the saint, holding the crucifix be
fore the horses, ' since these goddesses have no respect for Thee,
the brute beasts at least shall do Thee homage.' And in very
deed the animals sank down on their knees, and would not
stir tUl the discourse was over." — p. 80.
John Joseph. [The Prodigy of the Peaches.]
" In the midst of winter, a Neapolitan merchant came to
him, beseeching him te pray in behalf of his wife, who lay at
that moment in grievous danger, being seized vrith a riolent
longing for peaches, which at such a season could not be pro
cured. The saint bade him be ef good cheer, for that on the
morrow the Lord, St. Peter ef Alcantara, and St. Paschal,
would satisfy her desire. Then seeing sorae chestnut boughs
as he was mounting the steps, he turned to his companion,
' Brother Michael,' said he, ' take four of these tvrigs and
plant them ; if so be the Lord, St. Peter, and St. Paschal will
have regard to this poor woman's wants.' Whereupon the
lay brother cried out, wondering, ' Nay, father, how shall
chestnut branches bear peaches V ' Leave it in the hands of
Proridence,' rejoined the saint, ' and of St. Peter of Alcan
tara.' Accordingly, brother Michael obeyed, and set the
tvrigs in a flower-pot outside the saint's window. And lo ! in
the morning they were covered with green leaves, and each
several branch bore a beautifnl peach, one whereof was im
mediately sent te the merchant's wife, who thus marvellously
escaped the threatened peril. Many similar miracles God
wrought in Uke manner through his servant." — pp. 138-9.
[Other singular Prodigies of the same Joseph.]
" He possessed a mighty empire over the evil spirits, which
he expeUed from divers persons. Part of the convent of St.
Lucy of the Mount was nightly infested by these wicked
spirits ; but our saint, by blessing the apartment, effectually
chsledged them. Strange to say, after b^s death they at
tempted to retum, but were driven away by the invocation of
his name. Even the elements obeyed him. Rain ceased at
his command, when it was falling so heavUy, as to threaten to
oblige him to seek shelter. Another time, journeying with a
companion under an incessant shower, when they had reached

368 ROMISH RITES.
their destination their garments were dry, as though they had
walked under the sun all the way. All nature was obedient
and subservient to him. The air bore to him on its wing his
stick, which he had left behind ; and the herbs grew super-
naturally to minister to his charity. Sometiraes he wrought
his miracles, by simple prayer, frequently by making the
sign of the cross, by the application of sacred relics or
images, or of the oil burning before them." — p. 154.

St. Pacificus. [The Prodigies of the Birds.]
" We read in the Flowrets of St. Francis, and his Life by
Bonaventure, that the birds would hang motionless in the air,
or rest upon the boughs to hear his words, and would not
depart till they had received his benediction. In like manner,
as is attested in the Processes by several eye-witnesses, the
swallows would, in tbe month of August, fly into the ceU of
Pacificus, with extraordinary signs ef joy and dehght, and
perch upon his hand ; and whilst he played with them, they
would not move until he disraissed them .... When he went
on a journey, these same birds would accompany him to a good
distance on his way, and then return to their nests."— p. 214.

St. Pacificus still. [Prodigies of the Rain, and Mud, and Snow.]
" The Processes contain the attestations of several eye-wit
nesses, that when he walked abroad, neither rain ner snow
ever fell upon him, nor were bis feet ever touched or soUed by
the mud upon the roads, whilst bis companions were obhged
to change their habits, drenched by rain that had fallen
during their journey. Six or seven men were employed in
making a load of fire -weed for the use of the convent, in the
open air, during an abundant fall ef snow. Pacificus, who
was looking at thera from his window, told them to continue
their work, which they were preparing te leave, for the snow
would not injure them. And as he spoke, the snow ceased to
fall on the spot where they were, although it covered aU the
ground about it. When they had finished their work, they de
parted, and immediately the snow began again to fall upon the
load, and upon the spot where they had been employed." —
p. 216.

LEGENDS OF THE CANONIZED OF 1839. 369
St. Veronica.
[" The Two-fold Prodigy" of the Shoes.— Visit of the Virgin Mary.]
"When she was about four years of age  once when
a pilgrim begged an alms, net knowing what else to give, she
took off one of the new shoes she had just put on, and gave it to
him. He told her, it would be ef no service to him without
the other; and in the same spirit, she gave him that likewise.
A two-fold prodigy shewed that this act was pleasing to God ;
for the second shoe having stuck fast on the arch over the
doorway, the pUgrim rose to more than human height to
reach it ; and our Lady appeared soon after te her, with the
shoes in her hand, shining with rich jewels, and told her, that
m tbe person of the pilgrim she had received them, and her
dirine Sen had adorned them in that manner." — p. 227.
St. Veronica still.
[The astonishing Prodigy of the Infant and the Wafer. — The subtle doc
trine of Concomitancy.]
"At the age of three years these seeds of rirtue began to
develope themselves still more. They produced in her those
extraordinary feelings of love and affection towards our blessed
Sariour and his Virgin Mother, which have only been com
municated to the most favoured souls. When she was about
four years of age, her mother fell so dangerously ill, that the
riaticum was brought to her. The moment the priest en
tered the house, she saw such a bright light surrounding him,
that she ran to hira, and earnestly begged to receive tbe
blessed sacraraent. Te keep her quiet, she was told that
there were no raore particles left ; she at once answered, tbat
he might safely break a portion off that intended for her
mother, because, as the mirror, when broken, does not cease
to reflect the images that it represented when entire, so is
Jesus equally present in the smaUest fragraent, as well as in the
entire host from which it has been separated. As soon as her
mother had comraunicated, she sprang upon the bed, exclaira-
mg, ' 0 what sweet things you have had !' and coming near
her mouth, she said, ' O what a sweet scent !' Nor could
the attendant succeed in making her leave her mother in
peace."— p. 226.
VOL. VII. 2 B

370 romish rites.
[Still greater prodigies of the Canonized op 1839,
such as Elevations and Suspensions in the air, especiaUy
while Massing, or Preaching Mary, or Praying to Mary, or
Adoring her Image or Picture, &c.]
Liguori. " Whilst he was preaching on the patronage of the blessed
Virgin, and exciting his hearers to recur with confidence to
her, in aU their wants, he suddenly exclairaed, ' 0, you are too
cold in praying to our blessed Lady I I will pray to her for
you.' He knelt down in the attitude of prayer, and was seen
by all present lifted more than a feet frora the ground, and
turned towards a statue of the blessed Virgin, near the pulpit.
The countenance ef our Lady darted forth beams of light
which shone upon the face ef the ecstatic Alphonsus. This
spectacle lasted about five or six minutes, during which the
people cried out, ' Mercy, mercy ! a miracle, a miracle .''...
The saint rising up, exclaimed in a loud voice, ' Be glad, for
the blessed Virgin has granted your prayer.' " — p. 27.
" Thus also, one of his religious friends going into his room,
saw him raised above the ground, with his arms stretched out
towards the picture of Jesus and Mary." — p. 49.
St. John Joseph.
[Suspensions. — Halos of Light. — The Infant Jesus in his arms, &c.]
"During prayer a halo of light often encircled his head; and,
during mass, a supernatural brightness overspread his coun
tenance. He was known to declare, in a moraent of transport,
that our blessed Lady had appeared to hira, and had spoken
vrith him. And on Christmas night, and ether times besides,
the infant Jesus descended into his arms, prolonging his stay
for several hours. His frequent ravishment from the earth,
and suspen'sien in the air, was a weU-known occurrence, risible
to raany who beheld him at mass, and, in a remarkable
manner, happened during a procession." — p. 150.
St. Pacificus.
" Many saw him raised several inches above the surface of
the altar-step. He remained in this posture, shaking with ex
traordinary trembling for the space ef a credo, and even of
several hours, as the Processes of his beatification record."
[Ergo, it is as true as it is indubitably a lie!]— p. 186.
" He was often seen raised, as before related, several inches

LEGENDS OF THE CANONIZED OF 1839. 371
above the ground, during the celebration of the holy sacrifice ;
and on one occasion, he remained elevated . . . for more than
four hours .... But the fact most surprising to the be
holders, as is mentioned in the Processes, was, that while he
was offering up the tremendous mysteries, his countenance not
only changed from a pale to a florid hue, but shone with such
supernatural brightness, that, upon the opposite waU, rays dart
ing an unusual hght were seen, which  could radiate
from no other source than his face, because the sun was at the
time hid with clouds, and concealed from sight." — p. 213.
[Theprodigy o/Bilocations, or sort of omnipresence* of
the Canonized, even while in the fleshy
Liguori.
[Hearing Confessions in his own house in the city, and at the same time
Preaching in the Church.]
" God rewarded his zeal by several prodigies ; for one day,
a person going to confession at the house where Alphonsus
hved, found him there at the very time for beginning the
sermon in the church. After he had finished his confession,
he went straight to the church, and to his surprise found
Alphonsus a good way advanced in his serraon. He was as
tonished at this circumstance, for, at his departure, he had left
Alphonsus hearing the confessions ef other persons .... It
was therefore [Ergo'\ reported in the city that Alphonsus heard
confessions at heme at the same time that he was preaching in
the church." — p. 26.
St. Francis Girolamo.
"That wonderful gift also, which authentic testimony
proves several saints to have possessed, naraely, the power of
being present in raore than one place at times — between which
no physical interval is perceptible — was not denied to our
saint."— p. 102.
St. John Joseph.
"Ner was that singular prerogative denied him, which
God's saints have sometimes possessed, of appearing in two
* Of course, the obvious design of this wicked fiction in the Legends
and Processes, is to insinujite a belief in the omnipresence of the canonized
now.
2 B 2

372 ROMISH RITES.
places at once, or of passing with the velocity of blessed
spirits from one to another." — p. 150.
Alph. Liguori.
[Veneration of the Canonized for " the Holy House of Loreito," and all
its adorable Furniture.]
" On his arrival in Rome, finding that the Pope was gone
into the country, the saiut resolved to risit the holy house of
our blessed Lady at Loretto. He celebrated mass every morn
ing in that venerable sanctuary, and spent many hours in con
templating the goodness and love of the eternal Son ef God,
who, for our sake, deigned to dwell within that poor and
humble cottage. His countenance beamed with love, as he
kissed every thing that had belonged to the holy family :* and
it was a source of edification and devotion to his companions,
to witness his fervour, and the veneration vrith which he
honoured that sanctuary, consecrated by the presence of God
made man." — p. 29.
[Some doctrinal excellencies iu the Saints, commending them to Ca
nonization, such as the Pope's absolute Supremacy. — His Infallibility.
— "The Pope's voice is the Voice of God." — His right to Prohibit
books, &c.
" As soon as Cardinal SpineUi, te whom the saint (Liguori)
had written upon the subject, i. e. to entreat that the Pope
would not make him (Liguori) bishop, was told what the Pope
had said, he immediately exclaimed, ' It is the wUl of God :
the voice of the Pope is the voice ef God.' When Alphonsus
received the letter of Cardinal Negroni, he bowed his head, and
said, ' Obmutui quoniam tu fecisti,f gloria Patri,' and then
* It is not a little astonishing with what afiected unconsciousness of its
imposture Dr. Wiseman deals out these epithets to the house of Loretto j
the story of which is as monstrous an invention as probably "speakers of
lies in hypocrisy" ever derised. — (See Gibson, vol. xv. p. 280, &c.) But
it is to be remembered that Dr. Wiseman is here speaking in the character
of a legendary ; and that as the Papal cofiTers derive vast revenues from
the concourse of pilgrims, and the ofierings at Loretto, as well as in the
way of taxes and imposts ; so that legend, barefaced as it is, is at all
hazards to be maintained and commended : and certainly one of the most
sly ways, and at the same time not the least effectual way of commending
it, is in "The Lives of the Saints." In what an awM position is a
teacher of Romanism !
t The words of David, in Psalm xxxix. 9, expressing his reverence for
God's judgments : " I was dumb, and opened not my mouth, because
Thou didst it."

LEGENDS OF THE CANONIZED OF 1839. 373
placing the letter upon his head, he repeated several times,
' God wUls that I should be bishop, and bishop I will be. The
Pope has commanded it, and I must obey.' " — p. 28.
" As a proof ef his profound veneration for the Pope, the
visible head of the Church, the representative ef Christ on
earth, we need only mention his ' Vindicise pro suprema Pon
tificis potestate' .... With the same riew, he wrote three
other treatises, the first proring and defending the infaUibUity
of the Pope in his decisions upon faith and morals ; the
second, estabhshing his supremacy over oecumenical, as well
as ether CouncUs ; in the third .... he maintains the right
of the Pope te forbid the reading of books dangerous to faith
and morals, and refutes the opinion of those who deem such
reading lawful."* — ^p. 47.
[I shaU only notice one characteristic more of Dr. Wise
man's legends, and then revert for a brief space te the
Breriary : it is
The Holy Obedience of the canonized.']
Liguori. [The way to quiet a Troubled Conscience.]
"Not less painful were the torraents, that he (Liguori on
his death-bed) underwent from doubts and scruples of con
science, so that he often sent at a late hour of the night for
one of his directors, &c. . . . But the moraent that he received
their command to allow his mind to rest in peace, he was per
fectly calm and undisturbed, because he had already laid
down in his book, entitled, ' The quiet of scrupulous souls'
that, in such cases, the only rule is perfect obedience te a
pradent and leamed confessor, as he himself both in precept
and practice, ever taught." — p. 43.
St. Francis.
[How the Monks are trained to obedience ; and with what prodigies Christ
approves cruel, heartless, falsehood.']
" In sooth, an humbler, or a mere mortified, and obedient
norice than Francis, never was found  Being appointed
to preside over the lay-nerices, his exalted virtues and pro-
• As these are the doctrines of the Canonized, so of course all the
faithful should hold them. As Dr. Wiseman here retails them with such a
gust of commendation, so it is an obrious inference that he holds them.

374 ROMISH RITES.
found spirituality, speedily wrought a beneficial change in their
dispositions. [New, reader, mark what is added.] It yet re
mained to try the pure gold of his virtue, in the furnace of
afflictions and crosses. Wherefore the superiors commenced
upon him a series of severe trials." [And after instancing
some ef these artificial crosses, it is added.] " Se also it fared
with every thing he did, which could by any force of con
struction, be distorted into an offence against the rules ; and
if any offence was committedj suspicion was sure te faU upon
him, or punishment devolved upon his shoulders. Meekly, &c.
.... he bore all without a murmur. Even the severest stroke
of any to his sensitive heart, the prohibition to say mass above
three times a week, failed to elicit a murraur. Yet would not
his dear Lord abandon his affectionate servant, who, for
obedience sake, was content te be torn frora his corapany, (i.e.
Christ's company). But en those days on which Francis was
forbidden to celebrate the holy sacrifice, he (Christ) risited him
in person. . . . and with his own divine hands, imparted to
him the bread of angels.* But now the period of his trials
closed, &c., and Francis issued .... exulting like a giant
to run the career ef Apostolic rirtue." — p. 65. [Yea, to
run at the coramand of the holy Inquisition. Vide supra,
p. 342.]
St. Veronica.
[The Confessor, or Superior, &c., is to be obeyed in opposition even to
God ;t aud how God is brought in approving this also.]
"One ef the commands given to Veronica, after her es
pousals, was that she should increase her fasting ; and about a
year after that event, she received a direct injunction from
God to fast for three whole years, upon nothing but bread and
water. But Almighty God, wishing, at the same time, to put
her obedience to her superiors te the test, caused them aU to
refuse her their permission, vrithout which she could not put
the Divine coramand in practice. And, although ' he con
tinued to repeat his comraand, and even to reproach her for not
fulfilling it ; and although her stomach rejected every other
food but bread, yet her superiors obstinately refused to accede
to her petition  At length, after she had undergone the
severest torments from the refusal of her superiors .... at
' How slyly this vricked lie is insinuated, thrown in en passant, as it
were, and interwoven with the story ! So it is also in the next extract.
t See before, p. 322.

LEGENDS OF THE CANONIZED OP 1839. 375
not being able to comply with the will of God, from March to
September, God was pleased to support her by milk miracu
lously suppUed in the same manner as is related of ether holy
virgins  by the BoUandists." — pp. 258-9.
[St. Veronica in her Final Agony. — She cannot die till her Confessor gives
her his permission.]
" In this her last stage of more than mortal agony and bit
terness, she endured a three-fold purgatory : first, in the per
secutions and harshness of men. Then on the part ef the
deril, who tempted her to despair; and, lastly, from holy
obedience ; for although she had so longed for the moment . . .
yet it had been made known to her that she was not te die,
without the comraand of her confessor ; that so the obedience,
which had been so perfect in life, might be crowned even on
earth, by opening for her the gates of heavenly bUss." [And
then, after much more to the same effect, is added], " Animated
therefore with a Uvely faith in God,* he (the confessor) ap
proached her and said : ' Sister Veronica, since it is the will of
God, that you should now go and enjoy him, and since it is the
pleasure of his Dirine Majesty that for your departure, the
leave of his minister should also be granted, I new give it to
you.' Scarcely were the words uttered than she bent her eyes
in token ef submission ; then. . . . bowed her head, and yielded
up her soul, in the peace ef the Lord." — pp. 271-2.

[There are many ether things in Dr. Wiseman's " Lives of
the Five Saints," quite on a par vrith any of the preceding —
but the reader I doubt net, wiU now say he has got quite
enough to shew what Romish legends and Uves of saints so-
caUed are. However, though I have said above, I should close
the extracts from Dr. Wiseman's book with those just going
before, yet there is one more, which is so strikingly character
istic of Romanism and Romish saintship, that on second
thoughts I deem it not amiss to add it. It is :
[The FURNITURE OF A ROMISH SaINT's CELL.]
St. Joseph of the Cross.
" That obedience which he practised himself, he was careful
• What astonishing hypocrisy is all this in the midst of lying ! How
true is that characteristic of the apostasy, " Having their own conscience
seared as if with a hot iron"— their oum, as well as searing that of others
by their system, iStav avviiS^atv.

376 ROMISH RITES.
to enforce upon others, when his office of superior made it his
duty, for he justly regarded this virtue as essential to a reli
gious  Neither was his love ef poverty less re
markable. A rough seat and a table, a bed consisting of two
narrow planks, with two sheepskins and a wretched woollen
coverlet, a stool to rest his wounded legs upon; — these, with
his Bb.byia^y, formed the whole furniture of his cell. And
although the Order allowed each one to possess two habits,
yet during the forty-six years that he was a member of it, he
never had any other than that which he put on in his nori-
ciate."— pp. 143-4.
[The words I have put in italics express the point which,
as the reader will see at once, is so characteristic ef the spirit
of Popery. There is a blank — a fearful blank — an awful
volume-speaking blank, in the list ef the saint's furniture — a
blank quite sufficient, in the mind of every thoughtful Chris
tian, to unsaint him. There is no Bible there ! Nay, that
would savour UI in " the Processes ;" but there is, in its stead,
the dear, the precious book of legends and lies. Reader, is not
this one fact, had we no more, a decisive criterion of the cha
racter of Roman saintship 1 It is scarcely for a moment to be
doubted, that the bare mention of attachment to the Bible in
a candidate for canonization, would leek so suspicious in the
wary eyes ef his Holiness ! the Pope, and smell so rank in
his sensitive nostrils, and those of " the Sacred ! College," and
ef the Congregation ef Rites, and all the et ceteras concerned
in the Processes, that it would be quite sufficient te disentitle the
candidate te a place in the Calendar. Certainly it would look
very ominous ; and produce an immediate shrinking, and a
seleran hanging of the brow, and significant shaking ef the head
in the secret Consistories : ne doubt it would be a very, very
grave matter ; and at all events would occasion a deferring of
the case for a mere serious and special inquiry. In short, no
cardinal proponent or consisterial advocate would venture to
bring in the case, till that dread disqualifying — at least,
disheartening — item were blotted out from their schedule.
That all I have here said is not without book, one extract
from Reman authoritative legends will prove. In Butler's
stereotype edition ef the Lives of the Saints (Dublin, 1836),
with the names ef all the Romish hierarchy subscribed to it,
we read under the head St. Teresa ;]
" At Toledo, a young woman, who had gained a reputation
of rirtue, petitioned to be admitted to the habit, but added,

legends of the canonized of 1839. 377
' 1 -will bring with me my Bible.' ' What 1' exclaimed the
saint (i. e. Teresa), ' your Bible ? Do not come to us. We
are poor women, who know nothing but how to spin, and to
do what we are bid.' By that word (Bible) she (the saint)
discovered in the postulant an incUnatien to vanity, and dan
gerous curiosity and wrangling ; and the extravagancies into
which that woman afterwards fell justified her (the saint's)
discernment and penetration." — vol. ii. p. 688.
[Here is exactly the spirit of Roraanism with regard to the
Bible, and its way ef dealing with that book which so excites
its great dread and suspicion and horror. And how craftily the
poison is insinuated ! There are a thousand chances to one,
that no such thing ever occurred in the Life of Teresa at To
ledo ; it was neither the fashion nor the language of that day,
especiaUy at Toledo. Indeed, the language, " I will bring
vrith me my Bible," is altogether modern. But the life of the
saint is adopted as the vehicle ; the story is got up for her,
and the venom against the Bible is infused under the ensnaring
disguise of her saintly conduct, and landed " discernment and
penetration." I wUl only add, that I have brought in this extract the
rather, because the reader vriU see by it, that all the legends
are the same. They are Uke copies frora the sarae original,
mutatis mutandis ; and he that has read Dr. Wiseraan's five
Lives, may safely satisfy himself that he has read them all.
We proceed now to our aU but final branch of this book,
namely :]

SOME OF THE
IDOLATEOUS FESTIVAL HYMNS
OF THE BREVIARY.

[Several ef these Hymns have already appeared in preceding
articles,* but as they richly deserve a distinct notice, it may
be well to give a collection of several more here.]
Anthem from the Eve ef the First Sunday in Advent to
the Feast of the Purification :
Gracious Mother of our Redeemer !
thou that abidest
Heaven's open gate and star of the sea,
Succour the falling people that are anx
ious to rise.

Thou, who, while nature marvelled, didst
bear thy holy Maker !
Thou a virgin before, and a virgin still.
Accepting that Hail from Gabriel's
mouth,
Have mercy upon us sinners.

Alma Redemptoris Mater, quae
pervia coeli
Porta manes, et stella maris,
succurre cadenti,
Surgere qui curat populo ; tu
quae genuisti,
Natura mirante, tuum sanctum
genitorem,
Virgo prius ac posterius, Ga
brielis ab ore
Sumens illud Ave, peccatorum
miserere.

Anthem from Compline on the same Saturday to Holy
Thursday :
Queen of heaven, hail,
Sovereign Mistress of Angels, hail ;
HaU O root : thou portal hail.
From whom the light hath risen upon
the world.

Ave regina coelorum,
Ave Domina Angelorum ;
Salve radix, salve porta,
Ex qua mundo lux est orta :

Rejoice, O glorious Virgin,
Above all most beauteous !
Avail thou, O greatly comely !
And Christ effectually entreatt (i.e. ap
pease) for us.

Gaude Virgo gloriosa.
Super omnes speciosa;
Vale O valde decora,
Et pronobis Christum exora.t

* From page 203 to 249 inclusive.
t " Exoro" literally signifies to soften, appease, an enemy, and prevail
upon him to tum away his anger. What an idea this gives of the Gospel
of Christ?

IDOLATROUS FESTIVAL HYMNS.

379

V. O holy Virgin, vouchsafe that I V. Dignare me laudare te, Virgo
praise thee. sacrata. ,
R. Thou give me might against thy R Da mihi rirtutem contra hos-
enemies. tes tuos.
Anthem from Vespers on the Feast of Trinity to None on
the Saturday before Advent :

HaU, 0 Queen I INIether of
Mercy ! our life, our sweetness,
our hope, haU ! To thee we
cry, poor banished sons of
Eve. To thee we send up our
sighs, mourning and weeping
in this valley of tears. Oh !
tum, our dear advocate, those
thy merciful eyes towards us.
And after this our exUe, shew
unto us Jesus, the blessed fruit
of thy womb. O merciful,

Salve Regina, mater miseri-
cordise, rita, dulcedo, et spes
nostra salve. Ad te clama-
mus exules filii Evse. Ad
te suspiraraus gementes et
flentes in hac lachrymarum
valle. Eja ergo advocata nos
tra, illos tuos misericordes
oculos ad nos converte. Et
Jesum, benedictum fructum
ventris tui, nobis pest hoc exi-
Uum ostende. 0 clemens, O
pia, O dulcis Virgo Maria.

0 gracious, O sweet Virgin
Mary. Hymn on the Feast of the Purity of the Blessed Virgin Mary,
third Sunday in October — (Anglican Breriary) :

0 guardian most glorious of Virgins,
Mother undefiled of the Deity,
Gate of the Palace celestial.
Our hope, and of heaven the joy.
0 thou our lily amid these thorns.
Thou dove of peace most beauteous.
That rod that from the root dost germi
nate
The sovereign healing for our woimds.
Our tower where that dragon cannot
come.
Star gracious to the shipwrecked of this
ocean.
Defend us from that serpent's wUes,
And with thy light guide our way :
Dispel the dark shades that make to err.
The treacherous quicksands remove out
of our way ;

Praeclara custos Virginum,
Intacta Mater numinis,
Ccelestis aulse janua,
Spes nostra, coeli gaudium.
Inter rubeta* lilium,
Columba formosissima,
Virga e radice germinans
Nostro medelam vulneri.
Turris draconi impervia,
Amica stella naufragis,
Tuere nos a fraudibus,
Tuaque luce dirige.

Erroris umbras discute,
Syrtes dolosas amove,
Fluctus tot inter, deriis

* The classical reader will see that the words " rubeta, columba, mede
lam, naufragis, erroris, deriis, tutam," are literally rendered in the trans
lation according to their contextual and intended sense. A single word
in English would scarcely convey the force of any of them.

380

ROMISH RITES.

And amidst these many swelling surges, Tutam reclude semitam.
Open thou to the lo.st and wandering.
The safe track that leads to heaven.
To thee, O Christ, the Virgin's Son,
Be glory, thy meed as such, &c.
Hymn on St. Stephen's Day. The sarae is also sung on the
Feast of other Martyrs ; i. e. it is common.

Martyr Dei, qui unicum
Patris sequendo Filium,
Victis triumphas hostibus,
Victor fruens ccelestibus :
Tui precatus munere.
Nostrum reatum dilue,
Arcens mali contaginm,
Vitse removens taedium.
Soluta sunt jam rincula
Tui sacrati corporis :
Nos solve vinclis seecuh,
Amore Filii Dei.
Gloria tibi Domine,
Qui natus es de Virgine, &c.
Hymn on the Feast of St. John : common also to other

O Martyr of God, who by following
The Father's Son unparalleled
Dost triumph o'er thy vanquished foes.
And enjoy'st victorious heaven's glory :
By thy gracious praying office.
Our guilt wash out j both warding hence
Sin's accursed defiling taint.
And freeing us of life's weariness.
Now then that the chains are loosed
Of thy own most sacred body,
Us loose thou from the world's chains.
For the love of the Son of God.
To thee, O Christ, the Virgin's Son, &c.

Apostles.
Let heaven exult with songs of praise.
And earth re-echo with rejoicings ;
For now the solemn sacred Feasts
The glory of the Apostles sing.
O ye just judges of our race.
And true lights of this dark world ;
With our heart's vows we beseech you.
Hear our prayers, your suppliants.
You who with a word do heaven shut
up,
And with a word its bolts unlock ;
Us, we pray you, from all our sins.
By your bidding, loose.
You to whose word are subject set
All men's health and all men's languors.
Us, sick in life and manners, heal,
And to our graces lost restore.
That when anon, the world ending,
Christ, great Judge of all, shall come.
Us, of his everlasting joy,
He may make to be partakers.
To thee, O Lord, the Virgin's Son,
Be glory, thy meed as such, &c.

Exultet coelum laudibus,
Resultet terra gaudiis ;
Apostolorum gloriam
Sacra canunt solemnia.
Vos ssecli justi judices,
Et vera mundi lumina ;
Votis precamur cordium,
Audite preces supplicum.
Qui coelum verbo clauditis,
Serasque ejus solriris,
Nos a peccatis omnibus
Solrite jussu, quaesumus.
Quorum prsecepto subditur,
Salus et languor omnium,
Sanate aegros moribus,
Nos reddentes virtutibus.
Ut, cum Judex advenerit
Christus in fine saeculi,
Nos sempiterni gaudii
Faciat esse compotes.
Gloria tibi Domine,
Qui natus es, &c.

IDOLATRODS FESTIVAL HYMNS. 381
Hymn on the Feasts of St. Peter.
[This hyran, and the two that here follow it, would seera to
have been originally one piece ; as the style and raetre are the
same. It is now broken up into portions, and sung piece
meal : the two first portions on the Festivals of St. Peter ; and
the last, on those of St. Paul, viz .]
St. Peter in chains (ad rincula) — August 1 .
Peter, set instant free at Christ's command.
His iron chains did wonderously burst :
Now Shepherd of the fold, and Ruler of the flock.
The pastures of life and sacred fonts
He opens ; and faithful guards the sheep, his charge.
And wards away the ravening rage* of wolves.
O Peter, whatsoe'er on earth in chains
Thou bindest, that bound in heaven's court shall be ;
And whatever here the power giv'n thee doth loose, t
That loos'd shall in heaven's lofty zenith be.
Thou, too, the world ending, shalt judge the world,
Miris modis repente liber, ferrea,
Christo jubente, rincla Petrus exuit :
Orilis ille Pastor, et Rector gregis
Vitae recludit pascua, et fontes sacros,
Ovesque servat creditas : arcet lupos.
Quodcumque in orbe nexibus rerinxeris,
Erit revinctum, Petre, in arce siderum ;
Et quod resolvit hic potestas tradita,
Erit solutum coeli in alto vertice.
In fine mundi judicabis saeculum.
On the Feast ef St. Peter's Chair at Reme — January 18.
O blessed Shepherd Peter, gracious hear
The vows of the praying ;t and our sins' chains
Loose at a word, as to thee the power is given
To open and shut heaven to the world. ^
Beate Pastor Petre, clemens accipe
Voces precantum, criminumque vincula
Verbo resolve, cui potestas tradita
Aperire terris coelum, apertum claudere.
* " Arcet luporum truculentam rabiem." — Prerious Editions.
t " Et quod resolris in terris arbitrio." — Prev. Ed.
± " Vota," the heart's desires and wishes ; especially uttered in prayer,
&c., " precantum," of us thy suppliants, praying to thee. The saints
are very Gods — they are the multitudinous numina of Antichrist.
§ This is the prerogative of Christ alone: " He that openeth and no
man shutteth, and shutteth and no man openeth." (Rev. iii. 7-)

382 ROMISH RITES.
On the Feasts of St. Paul — January 25.
O passing teacher Paul, our morals train,
And these our hearts to heaven with thee draw,
Till faith, now veiled, behold the light's full day.
And love, as the noon-tide sun, reign alone.
Egregie Doctor Paule, mores instrue,
Et nostra tecum pectora in coelum trahe ;
Velata dum meridiem cemat fides,
Et solis instar sola regnet charitas.
Htmn on the Feast ef Sts. Peter and Paul— June 29.
The world's teacher, and heaven's gate-keeper.
Twin Fathers of Rome, and the nations' umpires ;
He by the sword, this by tbe cross, cut off.
Now laurel-crowned. Life's senate won possess.
O happy Rome, who by the precious blood
Of two such chiefs, art made sacred to God ;
Adorned with their enriching purple gore.
Thou exceUest all the world's glories together.*
Mundi magister, atque coeli janitor,
Romae parentes, arbitrique gentium.
Per ensis ille, hic per Crucis rictor necem,
Vitae senatum laureati possident.
O Roma felix, quae duorum principum
Es consecrata glorioso sanguine :
Horum cruore purpurata caeteras,
Excellis orbis una pulchritudines.
Hymn on St. John the Baptist's Day — June 24.
O more than happy, and sublime in merit,
Whose snow-white innocence no blemish knows.
Martyr of passing power, tenant of the desert.
Greatest of Prophets ;
Wreaths of thrice ten fruits do others' merits crown ;
These doubled, those of some ; but heaped up high.
And tripled to the hundred-fold, adorn
Thy brows, O sacred.
Now, O mighty, our hearts' hard unyielding stones
Strong uprootf by thy rich triumphal} merits ;
And smoothing down our rugged way, our mazy
Paths direct aright.
That when the world's Maker and Redeemer come,
He, our souls from all blackening stains being cleansed,
• " Una." Thou alone would scarcely express the force of this word,
t " Revelle," move away with force.
X This is the ordinary meaning of the word opimus.

IDOLATROUS FESTIVAL HYMNS. 383
May to bis right hand* deign to point
Our hallowed goings.
Thee God alone, the citizens on high, with lauds
Do celebrate, and thee alike, O Triune :
We, too, thy suppliants for pardon pray.
Spare the redeemed. Amen.
O nimis felix, meritique celsi,
Nesciens labem nivei pudoris,
Prsepotens martyr, nemorumque cultor,
Maxime Vatum.
Serta ter denis alios coronant
Aucta crementis, duplicata quosdam ;
Trina te fructu cumulata centum
Nexibus omant.
Nunc, potens, nostri meritis opimis
Pectoris duros lapides revelle,
Asperum planaus iter, et reflexes
Dirige caUes.
Ut pius mimdi Sator et Redemptor,
Mentihus culpse sine labe puris.
Rite dignetur veniens beatos,
Ponere gresssus.
Laudibus cives celebrant supemi,
Te Deus simplex, pariterque Trine,
Supplices et nos veniam precamur,
Parce redemptis. Amen.
Hymn on the Feast ef St. Martina — January 30.
Thou thy natal soil protect ! — and oh give
To Christian lands the repose of sweet peace ;
And the din of clashing arms, and wild wars.
Drive to savage Turkish climes.
Thou the banded hosts of kings uniting.
The Cross their banner, Solymae from her bonds set free ;
And our avenger of innocent blood,
Quite uproot all hostile power.
Thou our pillar ! our lustre-shedding glory !
Look upon the devotions of our souls ;
Graciously accept the vows of thy Rome,
Which sings and worships thee with godly rite.
Tn natale solum protege, tu bonas
Da pacis requiem Christiadum plagis :
Armorum strepitus, et fera praelia.
In fines age Thracios.
• "Rite ponere," to place holily, according to the order of religion ;
i.e. to set them along with the blessed on his right hand.

384

ROMISH RITES.

Gloriam sacrae celebremus omnes
Sindonis : Isetis recolamus hym
nis
Et piis votis monumenta nos

trae

Certa salutis.

Quae refert semper veneranda
sindon,

Et regum socians agmina sub Crucis
Vexillo, Solymas nexibus exime,
Vindexque innocui sanguinis hosticum
Robur funditus erue.
Tu nostrum columen, tu decus inclytum,
Nostrarum obsequium respice mentium :
Romae vota libens excipe, quae pio
Te ritu canit, et colit.
Hyran en the cemraemoration of the most sacred shroud of
of our Lord Jesus Christ (de sacratissima sindone D. N. J. C.)
on the Friday after the second Sunday in Lent — (Anglican
Breriary.)
The glory of the sacred shroud let's
celebrate all.
And devoutly solemnize, with joyous
hymns
And holy vows, its sure proofs and
tokens Of our salvation.
These that ever-reverend shroud pre
sents.
Adorned with His features, impressed by Sanguine impressis decorata sig.
blood, nis.
Whilst from the lofty cross it bore en- Dum cruce ex alta tulit involu-
wrapt tum
The body of Jesus. Corpus Jesu.
This to our minds those cruel pains re- Reddit haec saevos animo dolo-
news, res.
Which, pitying Adam's fall, Christ did Quos tulit, casum miseratusAdae,
bear, Christus humani generis Re-
As Redeemer of all man's fallen race demptor
By that death cut off. Morte peremptus.
That spear-pierced side, and hands and Saucium ferro latus, atque pal-
feet sore rent mas
With nails, and limbs with cruel scourges Et pedes Claris, lacerata flagris
torn. Membra, et infixam capiti coro-
And that crown his bleeding head im- nam
pressing, — Monstrat imago.
These this image shews.
Who that is godly, can, with eyes un- Quis pius siccis oculis et absque
weeping, Intimi cordis gemitu, notata
And without groans of inmost heart, see Vivaque indignee simulacramor-
here tis
Those noted types and lively images Cemere possit ?
Of death so heinous ?
Since to thee, O Christ, 'twas our guilt Nostra cum solum tibi, Christe,
alone culpa

IDOLATROUS FESTIVAL HYMNS.

385

Was the cause of sufierings so great and
sore,
To thee our life we justly owe : to thee
That life we have given.

On the Feast of the Seven Dolours
Mary. Hymn at Vespers.*
What waves of tears beflood her face !
What dolours rend her aching heart !
Whilst the wo~struck Virgin Mother
Her Son sees from the reeking cross
Unfixt, and in her bosom laid.
That gracious mouth, and breast so pure.
And riven side so sweet and dear.
And right hand pierced through with
wounds.
And left band torn, and legs and feet.
Rueful she bathes with floods of tears.
An hundred times, an thousands more.
In hands, and folds enwrapping folds
That breast she swathes, and his dear

Causa tantorum fuerit malorum.
Nostra deljetur tibi vita : vitam
Dedimus ipsam.

of the Blessed Virgin

Those gapingwounds she closes pressing.
And thus she's all dissolved in woe
With kissings of piercing dolour.
0 ! hail then ! Mother haU ! by these
Thy own sweet tears solemn we pray
thee.
And by thy Son's sad suffering death.
And his wounds purple gushing streams.
This dolour of thy breaking heart
0, plant thou deep and fast in ours.
To the Father, &c.
Hymn at Lauds on the same Feast.
0 God of mercy most gracious, Summam Deus clementisE,
Grant us godly to reponder Septem dolores Virginis,
The seven dolours of the Virgin, Plagasque Jesu Filii
And the wounds of her Son Jesus. Fac rite nos revolvere.

O quot undis lachrymarum,
Quo dolore volvitur,
Luctuosa de cruento
Dum revulsum stipite,
Cernit ulnis incubantem
Virgo Mater Filium.
Os suave, mite pectus,
Et latus dulcissimum,
Dexteramque vulneratam,
Et sinistram sauciam,
Et rubras cruore plantas,
jEgra tingit lachrymis :
Centiesque, miUiesque
Stringit arctis nexibus
Pectus illud et lacertos ;
Ilia figit vulnera,
Sicque tota colliquescit
In doloris osculis.
Eja, Mater, obseeramus
Per tuas has lachrymas,
FUiique triste fuuus,
Vulnerumque purpuram,
Hunc tui cordis dolorem
Conde nostris cordibus.

Those the God-bearers many tears.
Wherewith all the world's guilt and sins
Thou sufficest to wash away.
These on us confer salvation.
The five wounds that Jesus suiFered
Be a saddening contemplation.
And the Virgin's seven dolours
Be joys eternal to us all.
To thee, Jesus, be glory, &c.

Nobis salutem conferant
DeiparaB tot lachrymae,
Quibus lavare sutficis
Totius orbis crimina.
Sit quinque Jesu vulnerum
Amara contemplatio,
Sint et dolores Virginis
jEtema cunctis gaudia,
Jesu, tibi sit gloria, &c.

VOL. VII.

For the Stabat Mater, see p. 114. 2 c

386

ROMISH RITES.

V. Maria Virgo per rir
tutem tot dolorum. R. Fac
nos gaudere in regno coelorum.

[After which fellows :]
V. O Mary Virgin, by the
efficacy (or might, grace, me
rit) of thy so many dolours.
R. Make us to rejoice in the
kingdom of heaven.
[And a little before the Hymn we have]
V. By thee, 0 Virgin Mary V. Per te salutem haria-
let us draw salvation. R. mus Verge Maria. R. Ex
Out of the wounds of Christ, vulneribus Christi.
Hyran on the Feast of St. Michael Archangel — May 8.
O Christ, of holy angels the glory, Christe, sanctorum decus Angel-
Maker and ruler of mankind, orum.
Gracious grant us, the blessed seats Gentis humanae Sator et Re-
Of heaven to climb. demptor,
Ccelitum nobis tribus beatas
Scandere sedes.
Angelus pacis Michael m tedes
Coelitus nostras veniat : serens
Auctor ut pacis lachrymosa in
orcum Bella releget.

Michael, angel of peace, to these our
courts
From heaven descend ; that heralding
sweet peace.
He banish hence to the world below
AU doleful discords.
Gabriel, angel strong our olden foes
To quell, visit again our temples here.
Which, guides to heav'n the triumpher
hath built All the world over.
Come Raphael too from heaven, angel-
healer
Of our health, all our sick alike to cure.
And direct aright to God and heaven
Life's doubtful doings.
With these ever by us stand the Virgin,
Head-leader of peace and Mother of
Light ;
And next, of angels the sacred choir,
and with them joined
All heaven's shining court.
This in our behoof the blessed God
head grant, &c.

Angelus fortis Gabriel, ut hostes
Pellat antiquos, et amica coelo,
Quae triumphator statuit per or
bem, Templa rerisat.
Angelus nostrae medicus salutis
Adsit e ccelo Raphael, ut omnes
Sanet aegrotos, dubiosque ritae
Dirigat actus
Virgo Dux pacis genebrixque
lucis,
Et sacer nobis chorus Angelo
rum
Semper assistat, simul et mican-
tis Regia coeli.
Fraestet hoc nobis Deltas beata,
&c.

Hymn en the Feast ef AU Saints— November 1.

O Christ, the Redeemer of all.
Appeased by the holy prayers

Christe, Redemptor omnium,
Conserva tuos famulos

IDOLATROUS FESTIVAL HYMNS.

387

Of the Virgin ever blessed,
Us thy servants preserve and save.
You too, ye armies blessed
Of pure celestial spirits.
Our evils past, those present now.
Those yet to come, O drive away.
Ye Prophets of the Eternal Judge,
Aud ye Apostles of the Lord,
Hard and suppliant we plead
To be saved by your prayers.
Also you, God's glorious Martyrs,
And you, bright shining Confessors,
Us by your supplications bring
Into the heavenly mansions.
Ye choirs too of holy Virgins,
And ye monks of ev'ry order.
Joined with all the Saints on high.
Make ye us of Christ possessors.
Cut off each false-believing race.
Swept from the faithful people's bounds.
That to Christ all just praises due.
We may free and joyous render.
Glory, &c.

Beatae semper Virginis
Placatus Sanctis precibus.
Beata quoque agmina
Coelestium spirituum,*
Prceterita, prassentia,
Futura malat peUite.
Vates ueterui Judicis,
Apostolique Domini,
Suppliciter exposcimust
Salvari vestris precibus.
Martyres Dei inclyti,
Confessoresque lucidi,
Vestris oratiouibus
Nos ferte in coelestibus.
Chori sanctarum virginum,
Monachorumqne omnium,
Simul cum Sanctis omnibus,
Consortes Christi fecite.
Gentem§ auferte perfldam,
Credentium de finibus ;
Ut Christo laudes debitas
Persolvamus alacriter.
Gloria Patri, &c.

Hymn at Lauds on the same Feast.
Jesus, giver of endless salvation, Salutis aeternae Dator,
Come to the succour of thy redeemed. Jesu redemptis subveni :
And thou 0 Virgin Mother of Mercy, Virgo parens dementiae
On thy poor servants bestow salvation. Dona salutem servulis.

Ye thousands, next, of Angel-natures,
And of patriarchs ye bright assemblages.
And ye loud-voiced fearless bands. of
prophets,
0 sue out pardon for us the guilty.
The Baptist too, Christ's faithful har
binger.
And of heaven the key-bearer on high.
With the rest of the Aposties joined, — •
All these the fetters of our crimes un
loose.

Vos Angelorum millia
Patrumque caetus, agmina
Canora Vatum ; vos reis
Frecamini indulgentiam.
Baptista Christi praerius,
Summique coeli Claviger,
Cum ceterisjl Apostolis
Nexus resolvant criminum.

* Spirituum, pure angelic spirits.
t Mala, sins, iniquities, and their consequent penal evils.
I Exposcimus, we beg hard, we fervently pray.
§ Gentem, not nation merely, but tribe, race, family, sort of people.
Perfidam traitorous, faith-breaking, i.e. heretical,
II Cum caeteris Apostolis, as if in Peter's train, and subject to him as
their prince.
2 c2

388 ROMISH RITES.
And then, of inartyrs the triumphant Cohors triumphans Martyrum,
host, Almus Sacerdotum chorus.
And of holy priests the fostering choirs, Et virginalis castitas
And the pure chastity by vh-gins kept, Nostros reatus* abluant.
These too our many guilts wash clean
away.
Yea all, whoe'er in God's lofty palace Quicumque in alta siderum
Of the stars now reign enthroned as Regnatis aula Principes,
princes, Favete votis supplicum,
O be gracious to your suppliants' vows. Qui dona coeli flagitant.
Who for heaven's gifts to you imploring
cry.
Praise, honour, might, and glory be to Virtus, honor, laus, gloria
God, &c. Deo Patri, cum Filio.
Together with the Paraclete Sancto simul Paraclito
Unto ages everlasting. Amen. In saiculorum saecula. Amen.
Hymn on the Feast of our holy Guardian Angel. " Which
Feast our most holy Lord Paul V. freely granted to be cele
brated on the first day after the dedication of St. Michael,
archangel." (Rubric in tbe Breviary.)
Angels in song we laud, guardians of men.
Whom to frail nature our heavenly Father
Hath given as companions to guide our way,t
Lest to plotting enambushed fiends, our foes.
We should succumb a prey.t
For as from heaven the traitor angel fell,
Justly expelled the honours granted him.
So in burning spite he labours hard to ruin
Whom God to heaven does call.
Hither then all-wakeful guardian to us fly.
Chasing away from this place of thy charge,
All soul diseases and whatever else there be,^
That deprives of rest its dwellers.
Custodes hominum psallimus angelos,
Naturae fragili quos Pater addidit
Coelestes comites, insidiantibus
Ne succumberet hostibus.
Nam quod corruerit proditor angelus,
Concessis merito pulsus honoribus,
Ardens inridia, pellere nititur
Quos coelo Deus advocat.
• Nostros reatus, in the plural number, ie. our guiltinesses.
t " Comes " means literally a companion of one's way, or fellow
traveller. t " Succumbo" to yield as a timid captive to an enemy.
} " Quicquid," whatever fiendish thing, restless harassing spite.

IDOLATROUS FESTIVAL HYMNS.

389

Hue custos igitur perrigil advola,
Avertens patria de tibi credita
Tam morbos animi, quam requiescere.
Quidquid non sinit incolas.

Hymn at Lauds en the same Feast.
Maker of the world most gracious, .^teme Rector siderum.
Who, whatever of power great
There he that hast made and rul'st
The same with no less proridence
Be present to this assemblage,
Of guilty ones thy supplicants.
And at this gray dawn of morning light
Give thou new light to our minds.
And thy Angel to us assigned
For our guardianship hither come.
And being with us, protect us
From the defiling touch and taint
Of all that is criminal —

Qui quidquid est, potentia
Magna creasti, nee regis
Minore proridentia :
Adesto supplicantium
Tibi reorum coetui ;
Lucisque sub crepusculum
Lucem novam da mentihus :
Tuusque nobis Angelus,
Electus ad custodiam,
Hic adsit, a contagio
Ut criminum nos protegat :

He from us drive the captious wiles
Of our spiteful foe the serpent ;
Lest in the net of his subtle fi^ud,
He ensnare our heedless hearts.
He chase far away from our bounds
The fear of all invading hosts ;
He procure peace for our citizens,
And put to flight the pestilence —
To God the Father be glory.
Who, those whom the Son hath re
deemed.
And the Holy Ghost hath anointed,
By his Angels doth guard and keep.
Amen.

Nobis draconis aemuli
Versutias exterminet :
Ne rete fi^udulentiae
Incauta nectat pectora.
Metum repellat hostium
Nostris procul de finibus :
Pacem procuret cirium,
Fugetque pestilentiaim.
Deo Patri sit gloria.
Qui, quos redemit Filius,
Et sanctus unxit Spiritus,
Per Angelos custodiat, Amen.

THE OFFICE OF
ELECTING AND CROWNING A POPE.

[Picart, in his Ceremonies, gives us a full account of this
office from the Roman Cereraonial. The following article is
abridged from this author. He first states what the of&ce
and authority of the Pope is, in these words :]
Head of the universal Church.
" The Church is both triumphant and militant. The former
is the illustrious society of those blessed spirits and saints,
who haring triumphed over the world, the flesh, and the
devil, enjoy everlasting happiness in peace and security. The
latter is the congregation of all true believers upon earth 
Jesus Christ is the immediate governor of that part of the
Church which is triumphant in heaven ; but as the Church
mihtant requires a visible head or director, he has substituted
one in his own room, who is accounted by all true Catholics,
as the sole and sovereign depositary of the faith, and perpe
tual director of the behef of all true Christians  His au
thority has been all along supported and raaintained in those
kingdoms that have preserved the Catholic faith, which he
governs by an almost infinite number of men, whom he con
stantly keeps in pay  It is he likewise who is commis
sioned to distribute spiritual arms amongst all true believers in
the world, and te promote some of thera to the highest pre-
ferraents in heaven, at a liraited and determinate time after
their admission into the Church triumphant ; and te confer on
others ef them such briefs as will one day entitle them there
unto. It raust not here be objected, tbat he breaks in upon
the prerogative of Jesus Christ [i. e. Christ's province in hea
ven] ; since, on the contrary, ne true believer can enter into
heaven, but through the recommendation of this his (Christ's)
risible vicegerent. The Church has given him all that power
which she has received from Jesus Christ, te open and shut
the gates of heaven. It is he who forgives sins, and who has
the privUege of making what was unlawful, lawful, by his dis-

ELECTION or A POPE. 391
pensations ; and out of his treasury he draws those indul
gences which he makes use of to reclaim and enliven to a
spiritual hfe such as were dead in their trespasses and sins.
It is in his power, whenever he thinks proper, by means ef
certain fines, to re-establish such as had been degraded for
their crimes. In a word, it is he who pronounces anathemas
and excommunications against heretics, rebels, and trans
gressors ; but is kind and indulgent to those who pay a due
respect to his paternal authority ; aud Uke a fond parent he
bears vrith all their human frailties, in case they but express an
unhmited love and regard for him. This visible head is called
the Pope. Though some Cathehcs think be is inferior te a
General CouncU, yet it is certain (i. e. agreed) that he takes
precedence of all Christian princes, as the Vicar of Jesus
Christ upon earth  He is far above all kings, since he is
ricegerent of God and regent ef the universe. Under this de
nomination he has dirided the New World between Spain and
Portugal; he has aright to St. Peter's sword, and gives there
with Apestohcal chastisement to such as despise or disregard
his decisions  He never rises off his pontifical throne to
any persons whomsoever, nor uncovers himself to any ; nor
does he ever condescend to honour any with a salute, by the
least inclination of his head. However, as te his imperial
majesty, he does him the favour to rise a little to him, on his
admittance to the kiss of peace, after he has paid his respects
to the Pope's feet. His Hohness, moreover, sometimes
salutes such princes as have the honour of an audience of him,
with a shght inchnation of the head ; but then he is net in bis
pontifical robes ; and though he condescends to be courteous
and complaisant, he is under ne obligation to be so. It is
proper to observe here, that the Pope's nuncios and legates
take precedence of the ambassadors of aU crowned heads."
The Method of Choosing a Pope.
" Pohcy exerts all her arts, and sets every spring she has in
motion at the election of a Pope ; nor do they always wait for
the death of the present chief or head of the Church, to begin
those cabals and intrigues which are proper for advancing him,
whom they think a fit person te succeed in the Pontifical
throne : and, although the College unanimously invoke the
assistance and aid of the Holy Ghost, to direct them in the
choice of a Vicar of Jesus Christ, yet their emmencies use aU
the artful precautions imaginable, one would think, to prevent

392 ROMISH RITES.
him being any ways concerned in the election. That invoca
tion may be reckoned among such ceremonies as strike the
vulgar by their appearance. Tbe cardinals are obliged to
enter the conclave ten days after the death of the Pope ; but
before they enter it, they hear the mass of the Holy Ghost in
the Gregorian chapel. After that they enter the conclave in
procession, the choir singing the Veni Creator, &c . . . The am
bassadors of princes, and all such as have any interest in the
election of a future Pope, are allowed to continue in the con
clave for the first twenty-four hours ; and then it is, that for
getting the inspirations of the Holy Ghost, they make cabals
and forra negotiations, the raysteries of which are very difficult
to be dived into. When all such as are not to reraain in the
conclave are gone out («. e. after the twenty-four hours), the
doers are shut, the conclave is walled up, and guards are
posted at all the avenues, &c. &c. None but cardinals, and
two conclavists for each cardinal, — the one an ecclesiastic, the
other a soldier, — reraain in the conclave .... These con
clavists are shut up with their raaster in a little corner of his
cell, to attend upon hira, and de all menial offices for him.
There are lucrative pririleges annexed to this office; but
these are but small perquisites, in comparison of the other
advantages which this office procures ; for it gives an oppor
tunity and means ef knowing all that passes in the sacred
enclosures, and of managing the tempers of the cardinals, by
all the artifices of Italian cunning and complaisance. A con
clavist is sometimes the secret agent of the ministers of crowned
heads. Every officer, however, of the conclave, takes an oath
not to reveal any ef its secrets.
" The clergy of Rorae, both secular and regular, are obliged
to go every day in procession to St. Peter' si to implere the aid
and assistance ef God in the election of his vicar, and march
round the Vatican, singing the Veni Creator." [^While the
cardinals are in conclave, all the provisions sent to thera " are
carefully and strictly examined, to prevent any note or letter
being slipped in to them .... Their bottles too must be
transparent."] " But this examination is not carried to the
utmost severity, because all the precautions they possibly could
raake use of, would not obstruct the cardinals from finding
out ways and means to carry on their intrigues, and know
what passes without. There are sorae ef thera, who, by
rirtue of a certain composition, can cynceal several lines
written on the skin of a fowl, without the examiners being

ELECTION OF A POPE. 393
able to discover anything of the matter ; and very often, all
the eatables, which on such occasions are served up on their
eminencies' tables, are contrived for so many symbols and
hieroglyphics." First Adoration of the Pope after his Election.
" As soon as the Pope is elected, he is asked his consent to
be Pope, aud the name he wishes to assume, and this being
recorded, the fisherman's ring is imraediately given to hira.
Then he is vested behind the altar in the pontifical robes,
after which he is carried in his chair before the altar of the
chapel in the conclave ; and there the Cardinal-dean first,
and after hira the rest of the cardinals one by one, adore his
Holiness upon their knees, kissing his foot and his right hand
. . . After this the first Cardinal-deacon, preceded by the choir,
singing the anthera, Ecce sacerdos magnus, &c. " Behold the
high priest so acceptable te God and so just," gees to the
balcony, whence he proclaims to the people, saying, Annuntio
vobis gaudium magnum, &c. Behold, I bring you glad tidings
of great joy, we have a Pope, N. Then one of the great
culverins of St. Peter's is discharged, the artillery of St.
Angele respond, and aU the bells of the city fall a ringing at
the same time, and the air resounds vrith the cheerful sound of
drums, trampets, and kettle drums."
The second adoration of the Pope.
" The same day, about two hours before night, the Pope is
carried and set down upon the altar ef Sextus's chapel, and
there the cardinals in their purple copes corae, and a second
time adore the new Pontiff, who is seated upon the relics of
the altar-stone. This adoration is celebrated in the sarae
manner as the former, the musicians all the time singing
anthems suitable to tbe solemn occasion."
The third adoration of the Pope.
" During the preceding adorations the enclosures of the con
clave, vrith which it was mured up, are broken down. After
the second adoration, the cardinals descend with the music
before thera, into the raiddle of St. Peter's church.
" The Pope follows, carried in his Pontifical chair under a
canopy, embellished with gold fringe. His bearers seat hira on
the great altar of St. Peter, where the cardinals pay their
adoration to him a third time, in the same manner as before.

394

ROMISH RITES.

kissing his feet, &c., next after them the foreign ambassadors
do the sarae, before a prodigious multitude ef spectators, vnth
which the church is crowded to the utmost extent of the ve y
porch. Tbe Te Deum is then sung. After this his Holiness
is set down en the highest steps of the altar, where he solemnly
blesses the people. His pontificaUa are then taken off", and
twelve chairmen in long scarlet cloaks hanging down to the
ground, place him in his chair, and carry hira on their shoulders
into his apartment."* The Pope's Coronation.
" Since the Pope is head of the Universal Church, sovereign
arbiter of its rights and privUeges, the spiritual father of the
kings of the earth, &c., it is but reasonable, that the external
testiraonies of his dignity should be answerable to the majesty
of his rank, and the sublimity of his functions. He wears
the keys -|- as the sign of the power he has to open the gates
of heaven te all true believers, and the triple crown to instruct
and inform the Christian world, that he is both high priest,
emperor, and king.
" The preparations for his coronation are no ways inferior to
those of the most august princes of the universe." [''And then
after a detailed description of these august ceremonies, pro
cessions, &c., with the cross, the mitre, the triple crovm,
St. Peter's keys, he proceeds.] " The holy Father is carried to
church in a chair, in the midst of this solemn procession, sur
rounded by his guards and an infinite number of people ; who,
if we may be allowed the expression, eagerly gorge dovm his
Holiness' s benedictions, in hopes by their assistance to storm as
it were the gates of heaven. The knights ef St. Peter and
St. Paul support the canopy under which his Hohness is
* Picart, though he makes an awkward attempt at defending these
adorations, yet is forced in candour to add the following remark, viz. : —
" We are of opinion, however, without presuming to derogate from the
dignity of the holy Father, or depreciate the respect due to the holy See,
that part of the honours which are paid to the Pope arise and spring from
those paid to the ancient Roman emperors ; whether as supreme Pontiffs,
that is, heads of the religion of the Romans, or as sovereigns of the state.
But we must add at the same time, that these honours are now looked
upon as reasonable, just, and necessary ; and Pope Innocent III. used to
say, 'that the Church being the spouse of Christ's Vicar, brought him in
marriage a full power over all temporal as well as spiritual concerns ; that
the mitre is the emblem or symbol of the latter, as the crown {i.e. the
tiara) is of the former j and that they both intimate to all Christians that
he (the Pope) is King of kings, and Lord of lords.' "

ELECTION OF A POPE. 395
carried ; and in that order the procession proceeds to St. Peter's
church."
A fourth adoration. Also the adoration called " homage."
The ceremony of washing his hands. The robes of purity
and innocence.
" Under the portico of St. Peter's near the holy gate, there
is a throne erected for the Pope, whereon he sits under
a canopy. Here the canons and clergy of St. Peter's with
their cardinal high-priest at their head, come and kiss the
holy Father's feet. Then he is carried to the foot of the high
altar, where he kneels and prays bareheaded before the holy
sacrament. After this he is carried to the Gregorian chapel ;
where seated on a throne he receives the homage of the car
dinals, and the prelates, ambassadors, and princes, &c. The
cardinals kiss his hand, the rest his knees ; after which his
Hohness gives the people his benediction, who return their
thanks by extraordinary acclamations, and other public testi
monies of their general joy.
" There the Pope washes his hands four times. The first
time the water is presented te hira by the first Roraan Con
servator, the second time by the General of the Church, the
third by the most Christian King's Ambassador, and the last
by his Imperial Majesty's Ambassador. They are indispensably
obhged to the performance of this religious duty, if present
at the solemnity.
The holy Father is undressed, in order to put en other robes,
the colour whereof is a type or symbol ef his purity and in
nocence. He must now be looked upon as haring shaken off
the sinful man, in order to become a new creature. The car
dinal-deacon clothes his Holiness in a white garment, who in the
language of Scripture, is to preside in the temple of the Lord."
[The burning of Flax Castles and Palaces. — Next, the giving of the
Pallium.]
Next, in the procession to the altar, the master of the cere
monies carries in one hand a lighted wax taper, and in the other
a basin, in which the pomps and vanities of this wicked world
are exhibited to the holy Father, under the representation of
casties and palaces ef flax, which the master ef tbe ceremonies
sets fire to three times, saying to his Holiness each time,
• Behold, holy Father, how the glory of this world passeth
away.' " The procession having arrived at the foot of the high altar,"
[after other ceremonies there, the receiving of the mitre, seat-

396 ROMISH RITES.
ing himself upon his throne, prayers for the coronation, &c.]
" the holy Father descends from his throne, and the head cardi
nal-deacon, &c., arrays hira in the pallium, saying, Receive
the palliurh, which represents to you the duties and perfection
of the Pontifical function : may you discharge it to the glory
of God, and of his most holy Mother the blessed Virgin
Mary, of the blessed Apostles St. Peter and St. Paul, and of
the holy Roman Church."
[Thurifying the Pope, and Kissing his Stomach.]
" Then the Pope censes the altar, &c., and the head cardinal-
deacon censes the Pope thrice successively, and kisses his left
cheek and stomach ; and the ether cardinals do the same, one
at a tirae, after him."
A fifth Adoration of the Pope.
[The putting on of the Triple Crown.]
"The preceding ceremony being over, the Pope returns to his
throne ; where all the cardinals come, and after taking off their
mitres, pay him their adorations. All the clergy come like
wise and adore him, each according to his quality, and all in
their ceremonial habits. The patriarchs, archbishops, and
bishops, kiss his foot and his knee ; the abbots and peniten
tiaries of St. Peter kiss his knee only."
[^Then follows an abundance of ceremonies in the mass.]
" After which, the Pope is carried to the Benediction-pew. The
canopy, under which he is carried, is supported by the Boman
conservators and the caparions: two grooms, in red hveries,
carry fans of peacocks' feathers on each side the chair. He
ascends a throne in the pew, which was erected the day before.
As soon as the Pope is seated, the choir sing the anthem.
Corona aurea super caput ; next, after the coronation prayers
are read, the second cardinal-deacon takes off his Hohness's
mitre, and the first cardinal-deacon puts the triple crown on
his head, saying, ' Receive this tiara, embellished with three
crowns, and never forget when you have it on, that you are
the Father of Princes and Kings, and the Supreme Judge of
the universe ; and, on earth, the Vicar of Jesus Christ our
Saviour. After this he blesses the people three times ; and
the two cardinals publish a plenary indulgence, both in Latin
and Italian. After which the Pope withdraws, &c., to his
apartment. In the meantime the artillery of St. Angele roars
out a triple peal. The horse as well as feet are under arms^

ELECTION OF A POPE. 397
Every house is gaily illuminated ; all the public places blaze
with bonfires ; and the sky is, as it were, set on fire by an
infinite number of rockets."
The Pope's taking Possession.
"As soon as the Pope's coronation is over, he is to take pos
session of his sovereignty at the church of St. John de Late
ran, which is his cathedral, and the metropolitan ef all the
churches in Christendom under his Holinesss jurisdiction.
This ceremony is performed sorae few days after the corona
tion, in the most solemn and pompous manner that can possi
bly be imagined." [''The author here gives the details and order
of the procession, which begins at St. Peter's church, and
moves on, first to tbe Capitol, and thence to St. John's, pass
ing under triumphal arches erected for his Holiness. Every
thing in the pageant is of the most gorgeous and costly de
scription : Swiss Guards, scarlet cloaks embroidered with gold,
silver maces, rich caparisons and silk housings, with gold
fringes and leaves of silver ; red velvets, scarlets, purples,
satins, laced with gold ; long flowing robes, sweeping the
ground, sorae scarlet, sorae crirason, some black, seme white,
&c ; velvets, caps, adorned with precious stones, &c. &c., filling
a whole foUo in small print. The holy Father is thus described :]
" Then follows the Pope in a litter, in the midst ef fifty young
Roman gentlemen, dressed in white satin ; the staff- bearers,
and running-footmen ef his Holiness, together with the gen
tlemen of the bedchamber, surround the litter. The cap
tain ef the Svriss Guards marches at the head of two files of
horse, who guard his Holiness. The litter is lined with red
velvet, embroidered and fringed vrith gold ; and the holy Fa
ther hiraself is clothed in a white satin cassock, with the
rochet, stole, and mozzette, aU of red velvet, if it is winter, or
of red satin, &c., if it is suraraer."
[The Procession makes halts at the triumphal arches ; one of these is
remarkable. It is :]
" Then they cross the Coliseum, where the Jews likewise
have erected a triumphal arch, under which they present his
Hohness vrith Moses' Pentateuch in Hebrew. 'Their address
consists in an exhortation to him to reverence the law of Moses,
and an humble request of his protection. He in answer lets
thera understand, that he has a profound respect for this
divme law, though at the same time he rejects their false inter-

398 ROMISH RITES.
pretation ef it. After which the Jews retire without making
the least reply."
[Another Adoration of the Pope. — Also an Homage.]
" The Pope haring arrived at the gate of St. John de Lateran,
quits his Utter; the cardinal arch-priest presents hira with the
cross to kiss ; after which his Holiness ascends the throne
erected for the occasion under the portico. There the canons
of St. John de Lateran corae and kiss his feet ; and the car
dinal arch-priest  delivers him the keys of the church,
one of which is of gold, the other of silver, both laid in an
enamelled basin with flowers in it." [» After this follow many
carryings on the shoulders, sprinklings, thurifyings, &c., among
which] " he is carried into the choir, to a throne, where tbe
cardinals come and pay him their obeisance  Last
of all be is carried, with the tiara set upon his head, into an
open place over the porch of the basUica of St. John, from
whence he gives the people his heavenly benediction twice [lest
one should not be sufficient]  The people from
all quarters rend the air with their loud acclamations."*

[Having thus sketched this extreme piece of literal
Romish idolatry, which may be justly called the making and
adoring " another god upon earth," -f as- sorae ef themselves
have not hesitated te style the Pope, we now proceed to the
concluding article of this book, namely,]
The Beatification and Canonization of Saints.
[To give this office as it lies in the original would swell this
article te too large a size for our book, and would tire the
* One reading this gorgeous display of worldly magnificence can
scarcely resist the rising suspicion, that the Pope has already forgotten
" the burning of the castles and palaces of flax." What a mockery !
t Alter Deus in terris. Even still the Pope is called God in the Canon
Law, or Corpus Juris Canonici. In former editions of this Law there was
even the phrase, " Our Lord God the Pope," (Dominum Deum nostrum
Papam.) However, it would seem that in the editions put forth since the
commencement of the seventeenth century, that phrase has disappeared ;
but another phrase quite equivalent, is allowed to stand to this day. It is
found in the first part of the Decretum Graliani, c. 7. dist. 96. Where
the words are : " We have shewn with sufficient eridence that the secular
power cannot loose or bind the Pontiff {i.e. the Pope), who it appears, (as
we have long since stated), was called God by the pious prince Constantine,
and it is manifest that God cannot be judged by man." (See Dr. O'Sul-
livan on the Apostasy, p. 464.)

beatification of saints. 399
reader. I have new before me two distinct abridgments of it
from the pen of learned Romanists ; the one by Dr. Wiseman,
m bis Introduction to the "Lives of the Five Saints," already
noticed ; the ether by Picart, taken frora the Roraan Cere
monial, &c. The foUowing sketch comprehends all that is
worthy of notice in both these authors. Where the very words
of the authors are given, they are put in inverted commas.]
Beatification of Saints.
Dr. Wiseman.
The Congregation ef Rites, in addition te its ether duties,
takes cognizance ef all causes of beatification and canonization
of saints, before they can be brought before the General Con
sistory, in which the votes are finally taken. The practice at
present observed throughout tbe whole proceeding is regulated
by tbe decrees of Pope Urban VIII. in 1625, 1634, and 1642,
and of succeeding Popes since his time.*
The ordinary way of proceeding is styled via non-cultus ;
and the reason why it is se styled is, that the cause of the
candidate for the honours of saintship is net admitted by the
holy see, except on condition that ne worshipf (cultus) has
been yet paid to the said candidate. By this is understood
public worship. The first mover in the cause must be the
bishop ef the diocese to which the candidate belonged. The
said bishop's duty is to draw up and sign two processes, — one
of which declares that the deceased " enjoys a reputation for
sanctity and miracles ; the other, that the decrees of Urban
VIII. forbidding public honoursX {cultus publicus) to be given
without leave from the holy see, have been comphed with."
These two processes having reached Rorae, the postulators
of the cause (i. e. the cardinal and others who are to sue for
the beatification or canonization) hurably petition the Congre
gation of Rites to aUow the two processes te be opened. This
done, " the next step is to obtain from the Pope the appoint
ment of a cardinal to act as ponent, i. e. reporter to his Hoh-
* It vriU be seen at once that the main point of importance in all this
whole business is a matter of pounds, shillings, and pence. " Canoniza
tion," says Picart, " costs those princes immense sums, who are desirous
of obtaining it for some favourite departed Christian."
t The word in Dr. Wiseman is veneration.
X Honours. So it is Dr. Wiseman renders again the word Cultus. Its
true sense would not suit an English atmosphere.

400 ROMISH rites.
ness." Next the congregation is to examine the writings of the
proposed saint, if he has left any. This pre-requisite being
rigidly complied with, " if the said Congregation pronounces
that there is nothing in the writings to ^rrest the progress of
the inquiry,* then the signing of the commission for taking up
the cause by the Pope's authority may take place, prorided
that ten years have elapsed since the delivery of the ordinary
processes to the congregation," [i. e. the two first processes of
the bishop or ordinary.]
After this, remissorial letters are sent to three bishops in
the neighbourhood of the place, two of whom form a quorum,
ordering thera to get up two other processes, "containing
proofs that the candidate possesses a reputation for sanctity
and miracles in general," [the italics here are those of my
author.] If these latter processes, when they arrive, are
approved, then second remissorialsf are sent to the same three
delegates, ordering them to send other processes, containing
evidence of each virtue and miracle in particular. These last
processes being forwarded to Rome, "the Congregation pro
ceeds to examine the virtues and rairacles in detail, provided
that fifty years have elapsed since the death of the servant of
God. This examination is made in three different consis
tories, called respectively anti-preparatory, preparatory, and
general. The general is the last one, and is in the presence of
tbe Pope. The question examined in these three meetings is
about the virtues ef the candidate : Did he " possess them in
* One would think from all these apparently rigid and oft-repeated
scrutinies, ^c, the candidate's cause would run somewhat hard; but
Picart, who was as good a Romanist as any other, and probably a better
one than many, and who, though he did not live at Rome, yet saw more
of the policy of these formidable scrutinies than some that have lived
there, says: "This scrutiny is carried on sometimes for several years
together, but the candidate's reputation is in no manner of danger, the
affirmative being always on his side." Ceremonies of Beatification.
t In order to know what sort the so-called miracles are, which pass
muster in these long and grave scrutinies, the reader has only to recall
our head of legends. He has only to think of the miraculous voyagers,
and the like ; the prodigies of the crucifix and tbe horses ; of the birds,
the peaches, the rain, the mud, the snow, the infant saint's new shoes,
and the like ; and above all, of Christ's stupendous approvals of hypo
crisy, and falsehood, and cruelty : and all from the last processes ! and by
a legendary in the nineteenth century ! What a doleful refiection, that
there are yet even in England thousands who are willing dupes of such
monstrous impostures, and of the infinitely worse falsehoods, of which they
are made the vehicles !

CANONIZATION OF SAINTS. 401
the heroical degree ?' If two-thirds of the votes of the car
dinals and their consulters [i. e. their assistant advisers], are
in the affirmative, the cause is carried, but the " Pope defers
pronouncing his decision, and requests them in the mean time
to join with him in prayer, to implore the light of God upon
his deliberations ; and sorae time afterwards, haring formed
his determination, the Pope's decree is published in these
words : Constat de virtutibus theologalibus et cardinalibus
earumque annexis in gradu heroico in casu et ad effectum de
quo agitur." Which [in very excellent Latin] expresses how
convinced the Pope at length is, that the candidate possessed
the theological and cardinal virtues in the heroical degree.
Next comes on the question ef the miracles, which is
examined in three simUar meetings, as before ; the Pope
defers pronouncing his [infallible] decision as before ; and
when this at length is pubUshed, then another general
meeting is held in which the question is proposed, " whether,
seeing tbat the miracles and rirtues of  have
been approved, it be safe to proceed to his beatification?
 When all these doubts have been satisfac
torily removed, tbe Pope appoints a day for the beatification
of the servant of God, who then receives the title of Beatus."
[Dr. Wiseman adds in a note] : " The chief differences
between beatification and canonization are, that the former
[i. e. the blessedness of the blessed one] is generally confined
to a particular diocese, religious order, or prorince, &c. while
the latter extends to the whole world ; the former is per
mitted, — not merely tolerated,— the latter is enjoined to the
faithful." [So that the said faithful are bound on perU of
their obedience, and so of their salvation, to worship and
invoke the canonized. They are obhged in conscience to
the cultum of the canonized ! The reader wUl mark this.]
The Canonization of Saints.
" As soon after the beatification, as there is reason to be
lieve that additional miracles have been wrought by the ser
vant of God [i. e. by the beatified one], the postulators humbly
petition the Congregation of Rites to obtain the signing of the
commission, for resummg the cause, and the expediting of
fresh remissorials to the sarae, or other delegates, instructmg
them te receive eridence of the mu-aeles reported to have
taken place." [^This new process, when sent to Rorae, goes
VOL. VII. 2 °

402 ROMISH RITES.
through the same routine of meetings, &c. of the Congrega
tion, doubtings, deferrings, decreeings, &c. as before. " Two
miracles are required before beatification, and two more,
before canonization." — The blessed one, having got unscathed
through all these ordeals.] "The Pope summons a secret
consistory of the cardinals  and a summary
of the rirtues and miracles is read in this consistory, and each
cardinal answers placet, or non placet, when his vote is
asked. Next a public consistory is held, and finally a semi-
public consistory, at which all the cardinals, patriarchs, arch
bishops, and bishops at Rome, attend, and each gives his vote
upon the cause [i. e. after the canonization has been already
voted in the secret consistory]. The day for the solemn ca
nonization is announced when the ceremony is performed,
which we shall now proceed te describe."
The Ceremony of Canonization.
First an edict is published, declaring the day a hohday
of obligation, if not one already. Officers are appointed to
prepare the decorations of St. Peter's, and to make all other
arrangements, regulate the expenses, &c. &c. "When the
day arrives, a solemn procession of all tbe secular and regular,
clergy ef Reme . . . goes frora the Vatican te St. Peter's.
Lighted tapers are borne by all ; and the standards of the
new saints are carried . . . While the procession is disposing
itself, the Pontiff intones the Ave Maris Stella in the Sixtine
Chapel, and vested in cope and mitre ascends the chair of
state, when two large wax tapers, richly decorated, together
with a smaller one, are presented to hira by the cardinal-
procurator ef the canonization. The two forraer are nsuaUy
transferred by order of his Holiness to the princes assisting at
the throne ; the third, wrapped in an embroidered veil, is
borne by the Pope hiraself. The procession then ad
vances, &c."
[So far our sketch has followed Dr. Wiseman. — We now
take up Picart ; and as, while he agrees with Dr. Wiseman in
svibstance, in some things he gives more detaUs, we shaU go
with hira a little ever the same ground. Describing the three
consistories, he says :]
" The third consistory is held in pubhc, in which the car
dinals pay their adoration fo his Holiness. 'Then a consistorial
advocate makes the eulogium of the person that is te be pro
claimed a saint, andgives a long and particular account ef his life

CANONIZATION OF SAINTS. 403
and miracles— with all that exactness which is necessary, when
people are about to acknowledge a new intercessor with God,
and to add him to the body of mediators appointed at dif
ferent times, for the faithful members of the Church."
[Then in order to iUustrate the grandeur and magnificence
of the ceremony, he gives large citations from the Acts pf Ca
nonization of four Saints in 1712, under the Pontificate ef
Clement XL, and he says :]
" In the private consistory held by his HoUness en that
topic, he declared that the miseries of a war, and the fear
of a peace, which might be fatal to religion, had prevaUed on
him to procure new patrons, who might have credit with
God for the afflicted Church, in hopes they would use their
utmost endeavours to appease his wrath, and thereby reconcile
them to the Dirine majesty. Then followed the narrative of
their lives and miracles," &c.
" The session of consistories was succeeded by a distribution
of indulgences, which his Holiness's vicar-general promised to
these pious Christians, who having fasted and communicated
on three specified days, should visit, for several days together,
the basUicas of St. John de Lateran, St. Peter, and St. Mary
Major. "The whole city strove to partake ef these liberalities, which
his Hohness, as heaven's treasurer, offered to aU nations ; the
clergy pubUshed to their respective flocks the glad tidings,
which the Vicar of Christ promised to all true penitents ; and
the holy Father himself offered up the body of our blessed
Sariour in his private chapel, and administered the communion
with his own hands." [Amazing act of condescension!]
" Great numbers of reUcs were exposed, and prayers and
humihations were offered up to God as tbey went along ; and
all this vrith a design to cause the Holy Ghost to descend into
the hearts of such as were to set the last hand to the canoniza
tion of the four saints."
The day being fixed, " the ricar-general ordered fresh indul
gences to be posted up on the walls in all pubhc places,
together with an absolution and pardon of sins to all such, as
upon confession and communion, should by any acts ef
devotion interest themselves in the canonization of the four
saints, and afterwards appear at the procession of that day.
As to those who might be hindered from being present, they
too had a share in the indulgences, upon the repetition of
2 D 2

404 ROMISH RITES.
three Pater Nosters, and three Ave Marias, on that morning
the bells should ring at Rome."
" The day is ushered in by the roar of all the artillery of St.
Angele, and the ringing of all the bells of the city ;" [athe
Swiss guards line the streets ; the concourse of people is
prodigious ; the Pope gives out the hymn, Ave Maris SteUa,
which is sung during the whole procession ; tapers are distri
buted to all the clergy ; the images of the four saints are borne
along on four standards, with lights burning before them ; the
societies, fraternities, orders, &c., lead on the van. The
cress, the abbots, generals of orders, prelates, &c. come next;
then the Sacred College of cardinals, &c.] " then appears the
Pope himself, about to open the gates of heaven te the new
saints ; and his presence, seated en high in his chair, and
carried by eight officers clothed in red, gives new life and
vigour te these apostolic armies. Eight of the senior referen
daries bear up a rich and pompous canopy over the holy
Father's head, with pikes embellished vrith silver ; and the
Swiss guards with naked sabres surround the chair.
" The procession was succeeded by a prodigious concourse of
people, whom the presence of his Holiness . . . inspired with
so ardent a devotion, that in an instant nothing is seen but
tears, nothing is heard but sighs and groans, voices interrupted
by sobs, and the cries ef such as pressed forward to receive, as
soon as possible, his Holiness's benediction. The whole
multitude fall on their knees, each one smiting his breast, and
whilst one craves his immediate blessing, another is petition
ing for an indulgence. His Holiness, quite melted into com
passion, cannot refrain from tears, while distributing the
favours ef heaven on his right hand and on his left among his
faithful subjects ; and he gees through the ranks blessing his
people vrith one hand, and holding in the other one of the
painted tapers in a white veil embroidered with geld, which
was intended to catch the holy drops ef wax that might happen
to fall frora the sacred taper."
" So the procession arrives at St. Peter's, where his Holiness,
astonished at the pomp and splendour of his cathedral . . .
exclaims, as he well might, ' I have seen the holy rity, the
new Jerusalem, come down from heaven, decked like a bride
for her bridegroom.' "
[^'There haring first adored the sacrament : then knelt at
tbe altar of the Apostles, and then bestowed fresh benedic
tions, and all with abundance of ceremonies] ; " he ascends the

CANONIZATION OF SAINTS. 40.S
throne to perform the functions of the Vicar of Jesus Christ,
and on the throne he receives the adorations of the Sacred
CoUege." [Here we resume the account in Dr. Wiseman's Introduc
tion, as it is on the next point more satisfactory — He says : ]
" On arriring at the altar of the blessed sacrament, the
Pope descends from his chair, and kneels for a short space in
adoration, and then, re-ascending his chair, is borne to the
throne, where he receives the customary homage of the car-
dinals, bishops, and others. AU being at length arranged, a
master of the ceremonies conducts to the throne the cardinnl-
procurater, attended on his left by a consistorial advocate,
who on his knees prays his Holiness, in the narae of the said
cardinal, to admit the subjects who are te be canonized into
the catalogue of saints, saying : ' The most reverend Cardi
nal N. earnestly (instanter) petitions your Holiness to enrol
N. N. among Christ's saints.' The secretary of briefs replies
in behalf of his Holiness, ' That the matter being ef exceeding
moment, it behoveth first to implore fervently the throne of
Divine grace, and te invoke the intercession ef the holy
Mother of God, and the holy Apostles, and tbe other saints.'
'Then the cardinal returns to his place, and the Pope descend
ing from the throne, kneels at the foot of it, while two ef the
choir chant the Litany of the saints, the rest answering.
Then aU rise and take their seats, and tbe Pope ascends his
throne. The cardinal-procurator returns, and the consistorial
advocate repeats the petition in the following manner :
'The most reverend Cardinal N., &c. earnestly, and raore
earnestly (instanter et instantius) petitions your Holiness,'
&c. as before. The secretary of briefs answers in terms
similar to those used before : and the Pope kneels, while the
cardinal-assistant en his left hand admonishes all to pray
again, by the word Orate ; and all falling on their knees, pray
in silence, untU the cardinal-assistant on the right says,
Levate. Then all standing, the Pope intones the Veni Cre
ator  Afterwards the Pope ascends his throne ; and
for the third time, the cardinal-procurator returns, and the
censistorial-advocate repeats the request in stUl stronger
terras : ' Holy Father, the most reverend, &c. earnestly, more
earnestly, and most earnestly (instanter, instantius, et instan-
tissirae), petitions,' &c. The secretary now replies, that his
Hohness being satisfied that God approves the request, has

406 ROMISH RITES.
at length resolved* to pronounce the definitive sentence,
which, by rirtue of the supreme power given him, he does
in these words :
"To the honour ef the holy and undivided Trinity, the ex
altation of the Catholic faith, and increase of Christianity —
by the authority ef our Lord Jesus Christ, ef the blessed
Apostles Peter and Paul, and our own, after mature deliber
ation, and repeated invocation of tbe Dirine succour, and
[with] the council of our venerable brethren the cardinals of
the holy Reman Church, the patriarchs and archbishops,
dwelling in the city — we declare the blessed N. N. &c., to be
saints, and enrol them in the catalogue of saints, enjoining the
Universal Church, to worship their memory yearly, upon their
natal day ;^ to wit, the blessed N. on the day. . . . and the
blessed N. on the day. . . . and so on. In the name of the
Fa-f- ther, and of the -1-Son, and of the Holy -|- Ghost.
Amen." " As soon as Christ's Vicar upon earth, has delivered this
solemn decision, the consistorial advocate declares the cardinal-
procurator's acceptance of it, and returning thanks to the
Pontiff, beseeches his Holiness to order the Apostolic letters
to be expedited. To which the Pope rephes in one word,
Decernimds, 'We Decree." Anon, after some more cere
monies, * the Pope standing, intones the Te Deum, At the
same moment the sound of trumpets, and the beUs of the
basilicas, announce the joyous intelligence te the city," &c. &c.
[Here again, we take up Picart as being mere full, while
agreeing with Dr. Wiseman in substance.]
" While the music is singing the Te Deum, the master of
the ceremonies, by a signal, gives notice to all the city of the
solemn advancement of the new saints. The sound of
trumpets, the beat of drums, the ringing of the beUs, and the
roar of the artillery, spread the triumph of the church-mili
tant, under Christ's vicar-general here on earth, all over the
city. The glorious miracles of the new saints, their austerity,
their piety, and other rirtues, are the only topics now talked
of. Already do the people recommend themselves to them,
making choice of them for patrons, and the pious Romans in
* " Has now at length resolved," as though now inspired hy the Holy
Ghost, what he had probably years before, certainly long before, resolved !
What falsehood ! — but what a profane farce is the whole !
t i.e. the day of their departure out of this world.

CANONIZATION OF SAINTS. 407
their transports offer up a thousand vows for the holy Father's
prosperity. " As soon as the Te Deum is ended, the cardinal-deacon, en
the Pope's right hand, sings the Litany in honour of the new
mediators, and callsupon them therein by their respective names.
His Holiness reads with an audible voice forms of prayer of
his own composing, to instruct the devout after what manner
they are to call upon them. ... As soon as the reading is
finished, the cardinal-deacon of the Gospel («. e. who sings the
Gospel)  standing at the foot of the throne sings the
Confiteor, therein naming expressly each one of the new saints.
Then the cardinal of the Epistle, takes the cross from the
altar, carries it to the lowest step ef the throne, and on his
knees places it before the sovereign Pontiff, who thereupon
gives his benediction and absolution to the assembly in these
words :
" God Almighty have mercy upon you, through the prayers
and merits of the blessed Mary ever Virgin, of St. Michael
the archangel, of the holy Apostles Peter and Paul, and of
saints N. and N. (the newly canonized.) The Divine Majesty,
for thrir sakes, pardon you all your rins, and bring you unto
life everlasting. God of his infinite goodness grant you in
dulgence, absolution, and remission of sins," &c.
[Dr. Wiseman.]
" The Pope, after the Gospel has been sung, (if the pon
tifical mass follows, which may be omitted) delivers a homily,
and gives a plenary indulgence to all present at the function,
and another of seven years, and a seven quadragenee (seven
forty days) to such as may visit the shrines of the [new] saints
on their annual feast. The last pecuhar circumstance [of this
office] consists in the oblations made at the offertory, or im
mediately after the canonization .... These consist ef wax-
candles, loaves, smaU barrels of wine, turtle doves, pigeons,
and other kinds of birds .... These offerings which are
presented [to his Holiness] vrith great solemnity and ceremony,
are, as follow, for each saint : two large vvax-candles of forty-
five pounds weight each [suppose, reader, it was one pound, or
one ounce less, would it undo the whole canonization ?] beau
tifully decorated vrith effigies of the saint, and carried by two
attendants of the Cardinal-bishop, who foUovvs them. Next, a
smaller taper, and a cage ! containmg two pigeons, are home
by the postulator, &c. Then two leaves, the one gilded, the
other silvered, with the armorial bearings of the Pontiff repre-

408 ROMISH RITES.
sented upon them, are carried on two wooden dishes, silvered
.... Next, another small taper, and a cage containing two
pigeons The Cardinal-deacon succeeds, two barrels of wine,
one gilded, the other silvered, being carried before him ; and
after him, two ether religious or seculars, with a taper, and a
cage containing divers kinds of birds. [*And so on, in Uke
manner, for each of the ether new saints in succession, as
many as there may be] each one as he presents his offerings,
" kissing tbe hand of the Pope"— [se says Dr. Wiseman. But
Picart, it would appear, was better informed in this last parti
cular : for he says, taking his sketch from matter of fact :]
" When they had presented their offerings to the holy Father,
they are afterward permitted to kiss his feet."
[Our sketch shall conclude with the following from the
sarae learned author :]
" We shall say nothing of the particular graces and benedic
tions which his Holinessbestows on the rosaries, chapels, images,
cresses, medals, and such other things of the like nature,
which are sanctified en account of this ceremony, or at the
time of the triuraphant entrance of the four saints into
heaven. This was expressed in a particular indulgence, with
the premise of pardon and forgiveness ef sins, to all such as
should visit seven churches in one day, or at least as many as
there were in the town he resided in ; but, with this preriso, that
in case there were but one, he should visit all its altars. The
same was granted to him, who, in commemoration of the Passion
ef our blessed Saviour, should kiss the earth seven times, per
form any pious action in imitation ef the four new saints, read
any chapter of their lives, visit any of their altars, or adore
any of their relics, at the same time praying for the glory of
the Church, and the conversion of sinners."

APPENDIX.

Counril of Carthage, cited p. AO.
Though this Council appears to have ne right to the early
date that is assiged to it, that of 398, yet we know that its
canons were in existence, at least, by the beginning of the
seventh century, as they are cited by Isidore of SevUle, who
died in 736. This is the earliest notice we have of them. But
the later the date of these canons, the mere pertinent tbey are
to the point for which they are cited in the preceding extracts ;
as they shew how long the rite of ordination to priesthood
continued in its primitive simplicity. It is in this sense only
that they are cited in this book, as they often have been by
many of our soundest Protestant divines.
A. p. 179.
Per quem hsec omnia, Domine, semper bona— Jungit manus
ante pectus, deinde manu dextra ter signans communiter
super Hostiam et cahcera, dicit — sancti -|-ficas, viri-j-ficas,
bene-|-dicis, et prsestas nobis. — Discooperit cahcera, et genu
flexus sacramentum adorat. Tum se erigit, reverenter accipit
Hostiam inter pohcem et indicera dextrse manus, et cum ea,
quam manu sinistra tenet circa modum infra cuppara, signat
ter a labio ad labium, dicens— Per -|- ipsum, et cura -|- ipso, et
in -|- ipso, — Cum Hostia signat bis inter calicem et pectus,
incipiens a labie calicis, dicens — est Ubi Deo Patri -|- omnipotenti,
in unitate Spiritus 4- Sancti, — Tenet manu dextra Hostiam
super calicem, sinistra calicem, elevat eum aliquantum simul
cum Hostia, dicens,— omnis honor et gloria, — Deponit,
Hostiam, cooperit calicem, et sacramentum adorat. Surgit,
jungit manus, et dicit — Per omnia ssecula saeculorum. R.
Amen. B. p. 184.
The Rubric for the Communion is the foUovring :
if there are any persons to receive the Communion
(Si qui sunt communicandi) [To be communicated is the

410 APPENDIX.
Romish phrase] in the mass, the priest after he has received
(i.e. drank) the blood, and before he purifies himself, having
knelt, shall place seme consecrated little hosts (particulas)
in the pix, or, if but a few are to be communicated, en the
paten. WhUe he is doing so, the minister (i.e. the clerk)
spreads a linen cloth or white veil before them (ante eos, i.e.
under their mouths) and makes the confession for them (pro
iis cenfessionem. facit), saying, I confess to Alraighty God, &c.,
as in p. 158. Then the priest, having again made a genu
flexion, turns to them with his hands joined, and says the
Misereatur and the Indulgentiam, &c., as in p. 159, and with
his right hand makes the sign of the cross over them. Then
he kneels again ; and taking the pix (or paten) with the sacra
ment in his left hand, and one of the particulm in his right
hand, he holds it somewhat elevated over the paten, and with
his face towards those that are te be communicated, he says :
Behold the Lamb of God ! behold him who taketh away the
sins of the world; and then he subjoins. Lord, I am not
worthy, &c., as in p. 183: which words he repeats thrice.
After which he gives the sacrament to each one (i.e. puts it
into the mouth of each), first making the sign of the cross
with it over the paten or pix, saying : " The body of our Lord
Jesus Christ preserve thy soul unto everlasting life." All being
communicated he returns te the altar, saying nothing.

INDEX.

Abbess, benediction of, 79. Oath of, and imposition of hands on,
&c.,80.
Abbot, benediction of, 75. Oath of allegiance to the Pope, and sponsions,
76. Matter and form of consecration, &c. ,78.
Absolution, sacramental, makes the sinner a sariour, 270. Apostolic
with plenaiy indulgence, 283. Multitudinous, of the dead, 152. Of a
piece of cloth instead of the dead, 154. Acknowledgment of Picart
on, 154.
Adoration, see Relics, Cross, Oils, Pope, Kissing, Wafer, and Mass passim.
Altar, consecration of, 115. Multitudinous rites, crossings, sprinklings,
censings, anointings, scrubbings, hallowings, conjurations, &c., 115 —
128 ; and all these in order to get the devils out of it, 125, and
note. Consecrated to the Virgin Mary, and to God alike, 115, 124.
All the said rites, words. Sec, essential, 115. The said rites, &c., in
compatible with the present doctrine of the mass and transubstantia
tion, 128
Ashes, see Holy. Ash Wednesday, 225.
Ave Marias, saying, are penances, satisfactions, and atonements for sin,
363.
Baptism, rites of, and many exorcisings and conjurings of the deril in,
259, &c. AU of these essential. Rubric, 266.
Beatification of saints, see Canonization.
BeU, consecration of, 140. The long labour of washing, scrubbing, and
conjuring the devils out of, 141. Its powers, 141. Uses, 176.
Bible, treatment of, 376, 377 ; a criterion of the spirit of Romanism, and
of the saintship of tbe canonized, 377. How the Lessons are read in
Roman Churches, 252, and note.
BUocatiou of saints in the flesh, see Omnipresence.
Bishop, consecration of, 54, &c. Oath of, 56. Cannot be loyal to a Pro
testant sovereign, or any sovereign but the Pope, 68, note. Earliest
notice of subjection of, 60, note. Present sore thraldom of, 7, 54 (Gen.
Rub.) Matter and form of consecration modern, 67, 69, and notes.
What a doleful position, a bishop actmg the conjuror or sorcerer, 98,
104, 106, or 141, scrubbing tbe bell, &c. &c.
BuUs of canonization are mere echoes or copies of the legends, 314, 337,
!tad passim from 350 to 377.
Candles, see Holy.
Candlemas-day, ceremonies on, 210.

412 INDEX.
Canon of the Mass, 170. Gradually composed, 170, note. Has been altered
and abstracted from, 173. ^Vhy called secreta, 178. Incompatible
with the present doctrine of the mass and transubstantiation, 187. Vide
Mass.
Canonization, ofiSce of, 399. Difference between it and beatification, 401.
Money a main object in both, 399, note. Policy of, 312, note. Pru-
d&nt proriso in, namely, that the candidate for saintship must have
been dead fifty yeaa-s, 400. Many and tedious " processes" in, yet
the candidate runs no risk, 400. Solemn mockery of the Holy Ghost
in, 401, 402, 405. Profusion of indulgences in, 403 — 8. Definitive
sentence in, 406. Absurdity of its closing ceremony, 407, &e. A
canonization a scene of lies and peijm*ies, 359. See Prodigy, and
Miracles.
Canonized, the, commencing epoch of, 285. Their lives. so-caUed, all
fabulous and modem, and got up to propagate Romanism, 285 — 295,
and notes; 310, 350, -364, and the article of Legends passim; see
Legends. The pride of the canonized, 340, 348, 353—361. Their
sense of their own unsuUied purity, from 339 to 348, 355. They co-
witness to each other, 333, 3.38 — 340. Their burning love of God, see
Love. They and the Inquisition, 313, 341. Their way of discerning
purity and impurity of heart in others, namely, by the smell, 335, 342.
They make themselves literal sariours and mediators, 337, from 353 to
361. Some guilty of suicide by their self-inflicted torturings, 332.
Blasphemous intent of their voluntary Bufferings, see PlageUations.
Virtues for which they are canonized, 320, and the article of Legends
passim. Omnipresence of, see Omnipresence. Their blasphemous
rivalry of Christ in hia sufferings and passion, 324, 354, &c. Their
carnal amours and wooings, &c., see Marriage. Their power as inter
cessors and mediators, 295, 303, 339, haring Christ's fa-easure of merits
and their own at their disposal, 359, &c. Mariolatry a universal cha
racteristic of, see Mariolatry, and Legends passim. Prodigies of, see
Prodigy. Doctrinal excellencies of, 372, 373. Their treatment of the
Scriptures, 375 — 7. The Breviary and the canonized, 375 — 7. Their
suspensions in the air, especially while massing or adoi*ing Mary, &c.,
330, 370, 371. How they are manufactured, 398—408 ; and why, 403.
They must be worshipped by all on peril of salvation, 401, 406. How
they are to be worshipped authoritatively exemplified, 407. Their ad
miration and love of gems, jewels, and finery, 358, 359. In short, they
are the multitudinous and ever-increasing idol-gods, numina, of modem
Rome, 381. See the article Legends, and the Ofiice of Canonization,

Cell, a saint's, its furniture, 375.
Cemetery, ofiice of consecrating a, 129.
ChappeUe ardente, or castrum doloris, 152. See Absolution.
Church, a, laying the foundation stone of, 95. Consecration of, 102. The
conjuring materials for this ofiice, i02. The great ado and solemn
farce of driving out the devil from, 103, &c. Many conjurations,
sprinklings, anointings, &c. in, 106 to 115. Idolatrous dedication of,
alike to God and the Virgin Mary, 124. The two-fold cross alphabet
in, 106. See Altar.
Christ, notion inculcated in Roman ofiices and Legends, of; — as a minister
of justice only, 230 ; as austere, deterring, repulsive, and needing a
mediator between him and us, 298—301 ; as a frowning terrific judge

INDEX. 413
only, 363, 364 ; and all this as contrasted with Mary, who is the great
mediatrix, the help of Christians, and aU that is attractive and sweet,
363, 364. The ti-ue idea of, vanished from the Church of Rome, see
Gospel. Rome has many substitutes for, 147. Mary the head substi
tute, see Virgin Mary ; next tiie Canonized, see Canonized ; and then
the numerous host of things oonjm-ed as proteotora and guardians of
¦ body and soul, &c. See Holy under all its heads. Relics, &o. See the
Mass, Penances, &c., as the prime substitutes for his sacrifice.
Compassirity of the canonized with Christ in his sufferings and passion,
see Crucifixion, Stigmata. Origin of the word, 316, Latin extract.
Confession, secret, 206. A laying open of aU the circumstances, kinds,
degrees of sins, from the first incipient cogitations, necessai'y, especially
as regards females and the seventh commandment, 267, 268.
Confirmation, 2. Infants confirmed, 3 Invented matter aud form of, 4.
¦ Conjuring, see articles of Consecration of Church, Altar, Cemetery, BeU,
Cross, Oils, Font, Baptism, Holy Water, &o. A conjuring word, 264.
Spittle in, 264. See Exorcising, and Bishop.
Corona orrasure of the crown of the head, detestable in the early Church,
11, note.
Cross, adoration of, 133, 160, 246. Creeping to, 247, and note. To be
adored with Latria, 136. Consecration of, 131. Amazing virtues and
powers of a wooden cross, but far higher powers of a metal one, 133 ;
therefore a different speU for consecrating the latter, 133. Hymn to,
249. Invention of the true, a fable, 305. Nails of, a fable, 307.
Crucifix, praying to, as the Lord and Sariour, 353 ; as the " blessed
Jesus," 367. Saints dying in the embraces of, i.e. "with a lie in their
right hand," 363.
Curse, form of, 93. A prop of Antichi-ist, 93, note.
Crucifixions or literal compassivities and co-suffering with Christ in his
passion, 315 — 324, (See Stifjmata); 354—6; St. Veronica's many
and oft repeated crucifixions — and theii* atoning and mediatorial value,
353^361 ; intent of these iZojpAewkWi* inventions, 353 — 361.
Dead, the, many absolutions of, 152 ; reading the Epistle and Gospel for
the benefit of, as a work of merit, 30, 39 ; how devotion to the dead
began, 211, note.
Defects, the, of the Mass, 188; so numerous and so fatal that it is im
possible to know if a true sacrament is ever made, or a mass ever
ofl'ered, 300 ; defects in ordaining, 6, and note.
Deril, many ways of expelling him in the Church of Rome, ex opere operato,
253. See note there : conjuring ofi[ices passim..
Dying, the many remedies for, 272 — 84 ; the crowning remedy for, 283 ;
last utterances of, 282.
Exorcising, see from 96 to 152 ; muttering exorcisms, 144; book of, 17,
19 ; closing words of, 95, 107, 144, &c. ; magniloquence of, 98, 111,
133, 254.
Eitreme Unction, 275 ; administered only to the dying, &e. 276 ; prayers
in, a proof of its novelty, 279 ; where to be applied, and why, 277,
note ; effects of supplying the place of penance, 277.
Fasting, stupendous, of the canonized, 318, 325.
Fire, see holy.

414 INDEX.
FlageUations and torturings of the body, a practice of all tbe canonized,
see Legends passim. Origin of, 310 ; design and intent of, 310 ;
blasphemous mimiokings of Christ's sufferings, and sacrifice for sin,
337 — 8, 352 — 3 ; prescribed by rule three times a week, 352 ; softened,
modem name for, 351 ; an item of inquiry in the processes of canon
ization, 351 ; satanic pride, the natural effect of, 340, 342, 348, 356.
Foot- washing, office of, on Maundy Thursday, 245.
Glories of Mary, Liguori's, 207, 209, 229, &c. ; speciaUy commended by
¦ the Church, 347.
Good-Friday, ceremonies on, 246 ; no mass on, 246 ; a day of special
idolatry, 246.
Gospel, worse under, than under the law, 120 ; turned to magic and
sorcery, 139, 140; made a parody, 147. Vanished from the Church
of Rome, 324, 334, 338, 363—4, and 378, and legends and Offices
passim. See Christ.
Holy of Holies, a reUo-tabemacle the, 118.
Holy Ashes, 105 — 6 ; their rirtues, sprinkling with for the redemption of
the soul and the meriting of pardon, 235 — 7. Sorcery of, in conse
crating a church, 106.
 Candles, for the health of body and soul, &o, 211.
 Fire, its many and great rii-tues, &c., 249 — 52.
 Font, wondrous conjurings of, and their effect, its amazing re
creative virtues ex opere operato, 252 — 5.
 Incense, 123, and Offices, passim.
 OUs, several sorts of, 143. Wondrous ado in making, 145, &o.
Powers and uses of, &c., 146 — 152 See Offices of Baptism, conse
cration of bishop, altar, beU, ordaining of priests, extreme unction,
confirmation, &c. Adoration of, 150 — 2.
 Mortar, for cementing the altar, and relic-tomb in altar, 117.
 Palms, a remedy bringing salvation, &c. 238.
 Saturday, blessing the font, and other ceremonies on, 249.
 Taper, and its enlightening virtues, 250.
 Veils, vestments, &o., a safeguard against the devil and his wiles, 84.
" Their value in the eyes of God," and the honour paid to them in
heaven, 358.
 Water, 95. Its ingredients, and all separately exorcised and con
jured, and the several rirtues of each, and of aU combined, 95—99. A
universal sanctifier, 287. See aU hallowing and conjuring offices. Its
pretended origin, 286, its novelty, note, 287.
 A holier holy water, its ingredients, and their conjuration, &c.,
107— 115, and note 107.
Hymns, idolatrous Festival, from 203 to 249, and collection of, 378 — 389.
Hypocrisy, " speaking lies in," iUustration of, 284, 290, 310, 377, and
Legends pffls«m : it is a main design of them aU.
Idolatry, 115 ; to reUcs, 118 — 22 ; to the cross, see Cross ; to the oUs, see
Oils; in the Mass, 171, &o. 183, see Mass; to the Virgin Mary, see
Virgin Mary. The older the Church of Rome grows, the more idolatrous
she grows, 298 — 301 ; to the instruments, &c. of the passion, 305 — 9;,
to the Pope, 394 — 9 ; to the canonized, 401 — 7, compared ; 362, 363;
see Canonized. See Mariolatry, Cmcifix, Wafer ; also hymns passim.

INDEX. 41.5
Januarius, fable of his blood, 294 ; and note, 295.
InfidUble teaching, curious specimens of, 223, 296.
Indulgences, 101, 129. After the making of the oils, 152. Plenary to
the dying, 284. Profusion of, in the canonizing of saints, 330, 404,
408. Conditions on which given, 101, 403, 408.
Intention, doctrine of, 6, 170—5, 189, 193—9, 258.
Kissing is adoring, 50, note. Kissing the hand of the celebrant in aU
ministrations, 50, and ofi&ces, passim. Kissing the altar, see mass
passim ; giving lie cross to be kissed, 186.
Lamp Oil, the old oUs used as, 152 ; use of in miracle-working, 368.
legends, two classes of, the early and the modem, both equaUy fabulous,
and the more modem the worse, 285 — 377. The earlier, 285 — 310.
AU forgeries, notes, 285 — 310; a main design of them to promote the
doctrines and interests of the Papacy, 285 — SIO, passim. The second class
of, 310 — 349 ; more glaringly recUess than the former, and the design
of them the same, 310— 349 ; see notes, 285, 352, 364, 371— 4; read from
374 to 377, and see the headings in Legends passim. The Legends of
the last saints canonized, 352-77. Romish, outdo those of Orid, 319,
327 — 9, and particularly 357 — 9. Prodigies of, see Prodigy. Blas
phemies of, 337, 353 — 361. How they bring in God and Christ, com
mending disobedience to his known will, aud approving of heartiess
cruelty and falsehood, 322, 373 — 5. Monstrous Ues of, an instance, 370.
All legends aUke, 343 ; and copies of the processes of canonization,
814, 327, and Legends of the canonized of 1839 passim ; see note, 359.
What an effectual engine they are, 372, note.
lives of the Saints, see Legends.
Loretto, how the Legends commend the imposture of, 372 ; and rvhy, 372,
note.
Love to God, Romish notion of, and marveUous methods of aUaying its
intense burnings, 322, 334, 340. St. Teresa consumed by its heat, 838.
Mariolatry, 201 — 234 ; notes, 207, 209, 228 ; legends, 290—301 ; a uni
versal characteristic exceUence of the canonized, 310,347 — 9, 361 — 4;
and legends passim, see Virgin Mary.
Marriage, the Uteral, of virgin saints to Christ, 318, 327, 357 — 9. Gross
and profane representations of Christ in, 327, 358 — 9. The dowry in,
328. These carnal amours and wooings of these poor deluded rirgins
the natural effect of the profane and corrupting office of the consecra
tion of virgins, notes 85, 87, and compare that office with pp. 357 — 9,
St. Veronica's oft-repeated marriages, and many nuptial rings with their
gems, and of course attested, 353.
Mass, ordinary of, 153 — 188. Novelty of the prayers of oblaition in, 167,
and note. Canon of, 170, and note. Proof that the canon of, has been
corrupted, 173. Muttering in, 178. Rubrics of, essential to, 199. The
Rubrics make it gross idolatry, 161. Nooblationin, after consecration :.
therefore a sacrifice of mere bread and wine, 163. A satanic derice
and counterfeit for the sacrifice of Christ on the cross, 164. Prayers
in, directly addressed to the wafer, &c. 183 ; is a communion without a
- ¦ communion, 184. The language of, even as it now is, utterly irreoon-
¦ cileable with the present doctrine of the mass and of transubstantiation :
therefore older than both these doctrines, 187, &c. The immense difil-

416 INDEX.
eulty of learning to celebrate the Mass, because of its multifarious and
puzzling rites, 51. Defects nulUfying the mass, 188, &c. ; and their
consequence, 188, note, and 200. Water mixed with the wine notessen-
tial to, 194. Derices for magnifying, 330, 336, 374. Absurdity of the
modern phrase " hearing mass," though no one can hear it, &o. 18,
note, 178. Purchasing of masses, how insinuated, 310. Masses and
Purgatory, see Purgatoi-y. The word Missa and its mysteries, 185.
Merit, striking instance of doctrine of, 30, 39 ; transferable to others, 30,
and note. Hence the rehgious ai-e taught to beUeve and make them
selves mediators with God, and sariours of others by their superfiuous
merits. See Penance, Flagellations ; see also the benediction and absolu
tion, in p. 407 ; and the supplication in every collect for a saint's-day
" Through the merits and intercession of." Merit is the all in all, 120,
and see the close of every prayer, " That we may merit," &c.
Miracles, no candidate can be admitted to the honours of saintship unless
he has performed some : however, the inquiry is not to be formally en
tered upon till after the candidate has been at least fifty yeai's dead, 400.
For the soH of miracles that pass muster in the processes of canoniza
tion, bulls and legends, see Prodigies.
Monks, trained bands of "the Man of Sin," 342. 343. How they are
tramed, 373, 374. Fm-niture of a, 375.
Oath, that of all -bishops, &o. to the Pope, 56; of archbishops, 73 ; of
abbots, 76 ; of abbesses, 80. Impossible for a Romish prelate to bear
true allegiance to any sovereign but the Pope, 58, note. Makes Popery
a sort of conspiracy, 58.
Obedience "holy," 342. Its importance to the Papacy, 342, note. Horn
the religious are trained to, 373. The doctrine inculcated by the Church
(Romish) is that the confessor, superior, &c. is to be obeyed even in
opposition to God's known wiU, yea even if made kno-wn personally, ke.
322, 374, 375. God brought in approving this, 374, 375.
Omnipresence of the canonized, how insinuated in modern or latest Legends,
348,371,372.
Opus operatum, noticeable caution in the offices to keep safe the precious
principle of, 276.
Orders, number and names of, 7. For the modem invented matter and
form of each, see each particularly, from 12 to 75, with notes. Five
orders, so-caHed, invented, 31 , 32. There is no form at all essential
to orders, 40 — 54. Imposition of hands with a suitable prayer, the
only rite of conferring orders, 5-3 — 4. Validity of AngUcan orders,
54. All the pretended instruments, matters, scad forms now in the
Pontifical gradually and lately devised and introduced, 54. The Church
of Rome has changed and altered aU prerious rites, according to her own
wiU and fancy, see notes from 40 to 53.
Ordination, no Romish bishop can hold one, without the Pope's mandate,
i.e. permission, 7. SimpUcity of the early rites of, 40 and 53, 54, and
notes between.
PaUium, 73, 395 ; a chief badge of Antichrist, 74, note. Origin of; and
gradual progress to the modern doctrine of, 74, 395.
Papacy, forgeries to promote, 385—310. Usurpations of, instances, 7, 54,
56, 60, and note there. How the Legends fiatter and promote the
Papacy, 372, 373.

INDEX. 417
Passion, our Lord's, saints' blasphemous compassivities with, see Stig
mata, Crucifixions, Adorable iush'umeuts of, 308, 309, and note ; see
Cross, Shroud'.
Penance, sacrament of, 266 ; impurity in, 267 ; easy conditions of, 269.
Form of absolution in, 270 ; makes the sinner a self-atoner, and co-
Saviour •^'\\h Christ, 270, 271, and note.
Penance, acts of, make atonement for a life of sin, 271, 272, 282, 283.
Merit the glory of heaven, 341 Make sinners saviours not only of
themselves, but of others also, 271, 310, 337, 353, &c. To see the
utter blasphemy to which this docti-ine is caiTied, read pp. 356, 357.
One of the many substitutes for Christ, see Christ. Ave Mai'ias are
penances, 350. Prayers are, 354. Merit of, transferable to others,
the doctrine of Trent, 30, 31.
Peter, St. fable of his chains, 290. Fable of his body, 292. Profitable
use made of this fable, note 292 ; instances of this in the Pallium,
73, 74.
Pope, the, headship of, 390. Vicegerent of God, and regent of the uni
verse, ricar of Jesus Christ, 391. So the very language of his coronation
declares him, 396. Election, &c. and many adorations of, 391 — 8.
This acknowledged to be a piece of old Roman Paganism, 394, note.
StiU caUed God in the Canon Law, 398, note. The Pope and Jupiter,
instance of paraUel between, 334, and note. The Pope in effect the
father of aU the Legends, 314, 327; compare Legends of l&ZQ passim
with the office of canonization. The Legends are got up for the office,
and receive there their imprimatur, 401 — 2, and compare with buU,
327—30.
Popery, system of, utterly Christless, see Christ, Gospel. Its rites farcical,
and a mockery of things sacred, instances of, 103 — 14 ; the consecrating
of an altar, beU, virgins, and in short aU its conjuring offices, 242, 243,
and note, 246—9,353—5; cruelty of, 326—30, 333, 351-61; and
the boflUy torturings of the liegends passim, compai'ed with note at 351.
Idolatry of, see idolatry. Satanic pride of, see merit ; flageUations. Blas
phemy of, see this in the one word Rules ; Popery as a caput mortuum,
334, and note. A teacher of, his awful position, 372, note.
Processes, 359, and note ; see Canonization, passim.
Prodigies, of the Breriary and the other Legends, instances of; the as
tounding witness, and the miraculous voyagers, 311 — 14 ; prodigy of the
broken ribs, 324 ; of the singing-bird, and bending trees, 328 ; of the
wafer, 336 ; of the withered tree, 338 ; of the crucifix and the horses ;
of the peaches ; of the walking-stick, the swaUows, the rain, the mud, the
snow ; of the infant and the new shoes, and of the infant and wafer,
and all sworn to in the processes more than a hundred and fifty years
after they occu-rred ( see note , 350) , 366 — 9 ; prodigies stiU more astound -
ing equally authenticated, 370 — 2.
Psalter of Bonaventure, editions and authority of, 345 note.
Purgatory, doctrine of, in the Breviary, Devotions, and Legends ; .fire
of, 298 ; tcmnents of, 320 note ; mxist cruel and Utter torments of, 354 ;
power of Mary over, 298, 320 note ; benefit of masses to those in, 298 ;
and of the merits, &c. of the Uring, 354.
Eehcs, made idols, 117—122; prayers addressed to, 122; amazing
powers of, as protectors and guardians against the deril and aU sorts of
erils, 137 — 9; are intercessors, 139; the importance of processions
VOL. VII. 2 E

418 INDEX.
with, 138, &c. ; their miraculous performance , as attested in the pro
cesses, 364 — 6 ; how appUed, 366.
Revelations, i. e. reveries, received as revelations, and stamped with the
signature of the Church, 319, 337 ; the Bible of Romanism, and ap
pealed to as of infallable and final authority, 213 note, 319, 320, note.
Rivah-y, Mary set up in rivalry of Christ, note, 201.
Rivalry of Christ, see Virgin Maiy, the religious set up iu rivalry of,
ill his cross and passion, see Crucifixions.
Rules of a rehgious fraternity or order, the observance of, is " A SAOM-
PICE OFPBRED TO GOD FOR THE SALVATION OF SOULS," 353.
Saints, two classes of, canonized and unoanonized, see Canonized — Lives
of, see Legends.
Satisfactions for sins, blasphemous extent to which carried, see Penance,
Crucifixions.
Sariour, Rome's innumerable saviours, 270 (see Christ). The Crucifix
the Saviour, 353. The wafer the, 352.
Scriptm'es, the, to be read mumblingly in the Church, 252. Inconsis
tency of this with the ordination office, 15, 30, 38. How treated in the
Legends, 376. How suspected and dreaded in Romanism, 376. Turned
into materials for magic and sorcery in the offices, 139, ,147, and oon-
jui'ings passim. How aU Scriptures are applied to Mary, see Virgin
Mary. Reading of, in the Church, an opus meritorious for, and profitable
to, the dead, 30, 38.
Shroud, the most holy, feast of, 309. The great number of rival shrouds,
aU alike the true one, and equaUy miracle-working, 309, note. Prayer
to, 309. Hymn to, 384.
Speai' and NaUs, the, feast of, see Passion.
Stigmata, a literal suffering of our Lord's cross and passion ; first blas
phemous device of, 315 — 18; encouraged .ind fostered by Papal buUs
and favours, 317 ; the story was invented for St. Francis by Bonaven
ture, or about his time, 315. See Crucifixions, Compassirity.
Tithes, merits, earthly and heavenly of those who pay, 119.
Tonsure, 7 ; a solemn apery of our Lord's crown of thorns, 11.
Virgins, consecration of, 81; a carnal and ludicrous semblance of a formal
marriage to Christ, 81 — 94 ; u corrupting, defiling serrice, abounding
in impure and obscene language and allusions, 81, 84—7, 90—1. For
what this leads the female mind to, see Marriage. The curse in, 92.
Nuns ordained, 93.
Virgin Mary, the gi-eat idol of the Church of Rome set up in rivalry of
our Lord. 20], note, 298 — 301, and her o&cea passim. Many festivals
of, and aU modern, 201, 211, though represented in the Church Lessons
as being reUgiously worshipped while yet in the fiesh, 296 — 8. Literal
and blasphemous apphcation of Scriptures to, in the Church Lessons
and Offices, 201 — 2S4, passim. These Scriptures accordingly appealed
to by Romish dirines as to the Church's infallable authority for their
Mary-worship, notes, 207, 209, 228—31. AU Scripture appUed to,
228, note. That she is authoritatively set (.constituta), i.e. hy God
between Christ and the Church, and through her aU grace flows, and
ther^ore the necessity of her mediation, is the doctrine of tbe Breriary,
298 — 301, of the canonized, 230, 231, and of present Pope, ex Cathedra,

INDEX. 419
231 ; and so her offices run, as though we owed aU to Mary, 228, and
should in every thing look to Mary ; in ti'ibulation flee to her ; in prosperity
make om- thanksgivings to her, 228 — 301. Idolatrous hymns to, 203, 232,
236, &o. Seven dolours of, 213. Satm-day's office of, &e. 225. Its
origin, 310. Her hours, when invented, 310. Latest of the early saints
invoked, and why, 210. Fables about, inrivah-y of our Lord, 201, 216.
An ordinary every-day prayer to, 233; and how to test its idolatry,
note, 233 ; and the idolatry of aU her other serrices, 301 note.
Wafer, the, is the Lamb of God taking away the sins of the world,
181—3,271. Adoration of, as such, 181— 3,271, &o. Praying to, with
the words " My God and my aU," 352. Prodigies of, devised to promote
this doctrine, see Prodigies.
Wheels, counter-wheels, semi-wheels, &c. their great importance, 167,
and note.
Wiseman, Dr., lives of the last saints canonized, by: translated from the
the acts of canonization of the same saints, " published at Rome by the
postulators, to whom the cause of their beatification and canonization
were [was] enti'usted." 350, &c.

END OF VOL VII.

G. NORMAN, PRINIEII, MAIDEN LAM, COVf.NT OAUDEN.

CORRIGENDA-

N.B.

—t means

counted ftom the top ; ft.

counted from the bottom. Tlie coiTKCt leticr

Line.

or syllable is

put in

italics.. Line.

Pase

Page
3,
7 b,
read Ij'gari.
133,
17 t, read veritat/s.
14,
16 t.
, , Oremus.
172,
3 b,
, grege.
—
—
, iilectamus.
173,
26 t.
, tenet.
16,
14 b,
„ ordinatos.
182,
8 b,
, condemnationem.
19,
4 t,
, fengunt.
— ,
5 b,
, medelam.
22,
18 b,
, depreccmm-.
201,
8 t.
, Breviarium.
31,
10 b.
, , Ostiarius.
203,
17 t.
, Monstra.
39,
2Ib,
,, vestimento.
J
3 b,
, regis.
46,
2 b,
, secundis.
204,
lot.
, delictis.
55,
12b,
, /)ostulat.
205,
14 b, for eorum read coram.
56,
9 b,
, tractatu.
209,
13 t, read capit.
63,
9t,
, benedictionrs.
219,
19 t, ,
, Beata.
71,
13h,
supply dedisti after ope
228,
9 b, ,
, Germmavit.
randum.
230,
7 t, ,
, confregit.
75,
4 b,
read sumpihim.
247,
9 t, „ lignwm.
83,
last Une,, famulabus.
. — ,
23 1, ,
, b'vni et b\ni.
87,
17 t.
„ perpetuffi.
248,
9 b, supply crucis after liy-
90,
8t,
, ilUcedras.
num.
— ,
12 t.
, perimus.
261,
4 t, read faicias.
— ,
—
, suggere.
265,
16b, ,
, »estem.
— ,
14 t.
, muniente.
267,
12b,
, muliebris.
— ,
22 t.
for inter read imber.
283,
13 b, ,
, Aortetur.
— ,
23 t.
read extingua^.
322,
3 b, fo
r Mz'oe read nive.
— ,
26 t,
dele mea, and read in-
330,
5 b, read animffi.
cautis.
386,
8 t, ,
, haMriamus.
115,
8 b,
read sanctificetur.
— ,
16 1, ,
, tribuas.
124,
13 b,
,, sanctificetur et con-
— ,
lib, ,
, genetrix.
secretur.
CORRIGENDA IN THE ENGLISH.
je 60, last line, for " in the preceding" read " in a preceding."
68, Une 2 and 3, for ^^ middle finger" read *^ forefinger."
81, „ 21 b, for " and relatives" read " or relatives."
169, ,, dt, for "turned" re2.i "bent down."
173, ,, 24 t, read " right-hand forefinger," and in the next line but
one read " left-hand forefinger."
269, ,, 24 t, supply " absolved" after " be."
296, On the Feast, July 26, tbe two lines beginning" We have here,"
&c. should be in crotchets.
307, ,, 6 t, for "257" read "457;" and Une 3b, for " Canl."
read " Cent."
309, „ 6b, for " Chefiiet" read " Chifflet."
388, last Une, for "spite" read "sprite."
389, hst Une, for '' doth" read " both."
YALE UNIVERSITY LIBRARY

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