S. Hilary, Walafrid Strabo, speak of them as placed before the Altar. They often, however, appear placed on the Altar in the illuminations in English MSS. of the fifteenth century, and in the engravings in the printed Service Books. So alfo in the "Companion to the Altar," the " "Worthy Communicant" and many other fuch books of devotion published for the use of English Churchmen between 1680 and 1740. Durandus, circa 1300, ufes an equivocal expreffion, Two Candles, "in cornibus Altaris;" Ciampini (De Sacris Edificiis, 151), Quarefmius ("De Terra Sanita, 11. 646), defcribe and figure the Altars in the Church of the Holy Sepulchre at Jerufalem, repaired in the twelfth century, in fome cafes with a Thurible and lighted Candlestick before, sometimes with two Thuribles before, fometimes with two lighted candles-never upon, but at the corners of, the Altar. As late as 1759, at the Cathedral at Rouen, there were no Lights, either on the Altar or Retable, but the Candelabra were held by four Angels, standing on four columns of brass, immediately above the Retable. (De Moleon, 126.) As Viollet-le-Duc remarks, the movable Retable upon the Altar is quite a modern invention, and should not be there; and the fixed one dates from the time when the Celebrant and Choir were ftationed in front of the Table and not behind it. According to him and Thiers, these fixed and elevated Retables, like that of Canterbury, came into use about the eleventh century. (See alfo Thiers, 161.) The ordinary Rule, in the thirteenth century, in England, and indeed throughout the Weft, was to have two Candlesticks of large fize, with lighted Candles. In the Inventory of St. Paul's, 1273, were two Candelabra of filver, given 1195, with figures of animals, &c., weighing four pounds; and two others (1302) with gilt knobs refting on lions; and two other pairs of copper. As before observed, the Post-Restoration engravings in the Anglican Prayer Books, and Books of Devotion, show that it was then customary to place the Candles lighted upon the Altar Table. The Candles brought in by the Acolytes before the Prieft, fet down at the step of the Altar, held up at the reading of the Gospel, and preceding the Prieft when he went out, were over and above these, and are particularly specified in all the Rituals. The Lutherans in Germany, Sweden, Denmark, and elsewhere, have retained the two lighted Candles (moftly placed upon their Altar) for their Celebrations, as may be seen at this prefent day. Calvör de Ritibus (Lib. 11. 751): "Duos folemnes cereos ad Miffam noftram accendimus in typum illius Luminis Cujus Sacramenta ibi conficimus." Flowers, fometimes woven into garlands and crowns, were, from the earliest times, placed by the Primitive Chriftians as offerings and embellishments upon or around the Altar, as appears from S. Auguftine (De Civit. Dei, xxii.), Fortunatus (Carm. viii. 29), S. Gregory of Tours (De Gloria Confeff. s. xxx., and others), S. Jerome (Opera, v. 24). Paulinus of Nola (Natal S. Felicis) exhorts all Chriftians to "maintain by these pious means a perpetual spring in the Temple of God." "Ferte Deo, pueri, laudem, pia folvite vota, "Bring praise, ye youths, to God; fulfil your pious vows, Ere its due time; e'en Nature yield unto the Sacred Day." At Pentecoft, in particular, as appears from John of Avranches (A.D. 1070), the Churches fhould be decorated with Flowers of many various colours, to denote the many gifts of the Holy Spirit. CHAPTER III. I.-CAUTELS OF (CAUTIONS RESPECTING) THE MASS. O inftructions are given in any of the Reformed Anglican Offices or Canons as to what fhould be the fpiritual and corporal condition, the demeanour and behaviour of the Priest, during his Celebration of the Divine Mysteries; nor are any injunctions given as to the perfonal care, caution, devotion, and intention which are neceffary, proper, or becoming before and during fuch Celebration. The following, however (inter alia), are contained in moft of the ancient English Miffalia, and other Office Books subsequent to the beginning of the fourteenth century, for they are not to be found entered therein previously to that period. Thofe in the York (printed) Miffale, for they are not in the MSS, are nearly identical with those of Sarum, but the Hereford Cautels differ in certain refpects. The Hereford Cautels require (which was the rule throughout England) that every Priest whom Canonical neceffity did not excufe, was bound, once at least in the week, to receive the Body of Chrift, and that the Body of the Lord conferved for the fick fhould be renewed every Sunday. The First Cautel is that the Prieft about to celebrate Mafs fhould in the best way prepare his confcience by a pure Confeffion; vehemently defire the Sacrament, and intend to complete it ("conficere"-feveral have " confiteri"). Let him know by memory, and well, the notices refpecting the manner of performing the Office. Let him be careful in his geftures; be very compofed and devout; for fince every one is bound to love God with his whole heart and foul and strength, he is approved not to love God who, at the Table of the Altar where the King of kings and Lord of lords is handled and taken, appears irreligious, indevout, immodeft, diftracted, wandering, or lazy. Let each, therefore, attend to this: that he is fitting at a great Table: let him think how he ought to be prepared: let him be cautious and circumfpect : let him stand erect, not leaning upon the Altar: let him join his elbows to his fides let him lift up his hands so that the extremities of his fingers may be feen a little above his fhoulders. Let him fuit the meaning to the words and figns; for great things are latent in figns, greater in words, the greatest in intention. Let him join three fingers as often as he makes the Signs, and compofe the two others within his hand. Let him make the Signs directly, not obliquely, and fufficiently high, left he overturn the Chalice; not circles inftead of Croffes; and when he is to incline, let him incline, not obliquely, but bowed with his whole body directly before the Altar. In the Second place, let him not suppose, but know certainly, that he has due materials; that is, wheaten bread with a modicum of water. Refpecting the wine and water, he may thus certify himself; let him require of the Affiftant that he should tafte both the wine and the water; the Priest himself ought not to taste it; let him pour a drop into his hand, let him dip his finger and fmell; fo he will be the more certain. Let him not trust to a sealed bottle, nor to the colour, for both are often deceptive. Let him fee that the Chalice be not broken. Let him confider the wine: if it be four, let him by no means celebrate; if it be acid, let him take no notice; if too watery, let him abstain, unless he knows that the wine prevails over the water; and in every cafe, if he happen to be doubtful either on account of fourness or mixture, or want of clearnefs, whether it can be confecrated ("confici"), we counsel him to abstain; for in this Sacrament nothing should be done in doubt, wherein it is to be faid moft affuredly, "For This is my Body," and, "For this is the Chalice of my Blood." Let him choose convenient Oblations, and pour in wine fufficiently; for this Sacrament ought to serve for the fenfes, to be feen, touched, and tafted, that the fenfes may be refreshed by the fpecies, and the understanding may be fostered by the thing therein contained. Moreover, water fhould be poured in in a very small quantity, so that it may be abforbed by the wine, and may receive the flavour of the wine; for there is no danger, however fmall a quantity of water be added, but there is danger if much; for water is added folely for fignification, and one drop fignifies as much as a thoufand, therefore let the Priest be careful that he pours it not in with a dash, left too much fall in. The Third is, that he read the Canon more flowly than the remainder, and especially in that place, "Who the day before He fuffered." For then, refpiring, he ought to attend and collect himself wholly, if he has been before unable, fixing his attention on each word; and when he fhall fay, "Take ye and eat all of this," let him refpire, and fay continuoufly, in one breath, "For This is my Body;" fo no other thought fhall mingle itfelf; for it does not feem reasonable to make stops (“discontinuare") in a form so fublime, fo efficacious, whose whole virtue depends upon the word " My," which is faid in the Person of Christ. Hence no ftop ought to be placed between any word, fince this by no means is valid to fay, "For, This, is, my, Body," but let him pronounce the whole together. In like manner, let this fame be obferved in the Confecration of the Blood. Alfo, in pronouncing the words of Confecration upon any material, let the Priest always intend to accomplish that which Chrift inftituted and the Church doeth. The Fourth is, that if he have several Hoftiæ to confecrate, he ought to elevate that one which he hath purposed for himself from the commencement of the Mafs; and keep that with the others, fo that he may direct his fight and intention to all at once; and both in figning and faying, "For This is my Body," let him think of all which he fhews forth. We counfel, moreover, that the Priest should know the Canon by memory; for thus it is faid more devoutly; nevertheless, he should always have a book, that recourse may be had to it for recollection. The Fifth is, that whilst he is receiving, he should never take the Chalice at one draught, left through the shock a cough fhould unexpectedly occur; but let him take it twice or thrice, cautiously, that there may be no impediment. If he has to take more Hoftiæ, as when the Hoftia is to be renewed, let him first take that which he has confecrated with the Blood; after that the others which remain; let him take his own before the others, for concerning his own he believes and knows; concerning the others he believes but knows not: laftly, after the Ablutions, not before. The Sixth is, that he reftrict himself to the names of few in the Canon; nor perpetually, but as long as he wishes let him do it; when he wishes let him omit it. For the Canon is rendered prolix with a multitude of names, and by this the thought is disturbed. It is worthy however that a father, mother, brother, fifter be named therein, and any who for the time may be commended, and specially thofe for whom the Mafs is celebrated. But here the expreflion fhould not be vocal but mental. The Seventh [after certain directions concerning previously washing the mouth or spitting] "Although the Mass should be celebrated moft devoutly for the fake of contemplation, yet moderation fhould be used left the Celebrant become remarkable either for exceffive protraction or acceleration." Acceleration is a fign of careleffness, protraction is an occafion for finding. fault. He will be safest in the medium. But every Mass is so to be esteemed and faid by every Priest, as if it were faid for the first time, and never afterwards to be repeated; for fo great a gift ought always to be new. Let the Priest therefore have diligence in accomplishing, reverence in touching, and devotion in taking. So thinking and acting, the Sacrament will be worthily handled, the Office rightly performed, and dangers and fcandal avoided. In repeating the Collects let the uneven number always be observed : One, because of the Unity of the Deity; Three, because of the Trinity of Perfons; Five, because of the fivefold Paffion of Chrift; Seven, because |