of certain other local faints], and with all Thy Saints, within the fellowship of whom, not a weigher of merit, but a bestower of pardon, admit us, we befeech Thee, Through Christ our Lord. Amen."

XI. "Through Whom all these things, O Lord, Thou doft ever create good [according to all the Rituals, the Deacon, having first washed his hands, Should now approach the Altar and aid the Priest in uncovering the Chalice [in raifing the Corporal, kissing his shoulder in retiring, Hereford], over which the latter fhould make with one of the Hoftie the following Croffes], fanctifiest, quickenest, Bleffeft, and affordeft unto us. Through Him, and with Him, and in Him is unto Thee God the Father Almighty, in the

Unity of the

Holy Ghoft, all Honour and Glory" [now with elevated voice] "World without end." Refponse " Amen."

[In the Leofric Miffale the five laft Croffes are wanting, and in those before the thirteenth century the two laft.]

The Priest fhould repeat the words "World without end," with an emphatic voice, the Choir refponding " Amen."

Let the Priest, now taking his Hoftia in his right hand, grafping the Chalice in his left, with the aid of the Deacon elevate the latter as high as his breaft or head, the Priest holding the Hoftia over it.

[In fome places on the Continent, as Micrologus and others fhew, the Elevation was made upon the Paten upon which the Priest had replaced the Hoftia; but this seems not to have been the cafe in Normandy and England, for at this moment the Subdeacon or Acolyte is holding the Paten empty, or the Priest has placed it to his right on the Altar, until after "Paternofter."

In Solemn Celebrations and large Communions the Chalice would be two-handled, and the help of the Deacon imperatively required for this elevation. In ordinary cafes, and in Ferials where there is no Deacon or Subdeacon, the Server might help, or the Prieft might make the Elevation by himself, in fuch a cafe holding the Chalice in his left hand, and with his right hand held over it one of the Hoftiæ, and so elevate both. S. Anfelm was of opinion that the Chalice fhould always be kept covered, left anything fall into it (Opera 1. 139). So at this Elevation it may, if thought fit, be first covered over with the fmaller Corporal.

A number of contemporary Authorities fhew that fuch, and fuch only, was the Elevation in common ufe in the Western Church (the Greeks elevate only the Corpus) from the times of Chilperic, Charibert, and of Lothaire whose coins exhibit a round Hoftia over a Chalice, up to the beginning of the fourteenth century. John of Avranches (Migne, CXLVII. 55) writes:-"The Prayer (i.e. of Confecration) being ended, both Prieft and Deacon lift up the Chalice having the Hoftia upon it, and forthwith fet It down again" (Jee note, p. 75, ibid., to the fame effect). Micrologus (c. xxiii.) at the fame period (circa A.D. 1070), "Whilft we are saying 'Per omnia fecula feculorum,' ' Amen,' we lift up the Body with the Chalice, fet It down again, and cover It with the Corporal." Honorius of Autun (c. lxxxiii. 46, A.D. 1120, Georgius III. 73), "After the example of The Lord, the Prieft takes the Oblation and

Chalice into his hands and elevates them." So in the "Speculum Ecclefia" of Hugo S. Victor (A.D. 1184) (quoted Georgius, ibid., Hittorp, 1. 1409): "After the words of Confecration and the Croffes the Prieft lifts both together aloft, and fets Them down again." The fame is faid by Hildebert of Le Mans (A.D. 1184, ibid.).

In the next century the separate elevation of each species immediately after the respective Confecration began, and in the fourteenth century was introduced into the Office books. The Ritual reason for Elevation was, that the Food which had been confecrated was so very excellent and fuperior to all common food, that it ought to be treated with figns of all reverence; but in none of the writers on this fubject is any allufion made to any genuflection by the Celebrant or his Affiftants, nor of any adoration, although the people were always to kneel or fall proftrate on their faces and worship.

Cardinal Bona (II. XIII. 2) impartially admits there is no ancient authority for separate Elevation nor for Elevation immediately after Confecration. Thiers (De l'Expofition du Saint Sacrament, lib. 1. v.), after exhaufting the subject from his point of view, ftates that the joint Elevation at the Lord's Prayer was ftill practised in his time (A.D. 1586); and De Moleon (Voyages Liturgiques, 287, 1756) takes the fame view. The latter fpeaks decifively:" Neither in the ancient Ordinal of Rouen, nor in the Roman Ordinal, nor in any of the ancient Authors or interpreters of the Divine Offices, is any mention made of the Elevation of the Hoftia and Chalice feparately, but only of that which was made at or immediately before 'Paternofter.'"

Georgius (Lit. Rom. Pontif. 111. 72) fhews that the firft intimation of separate Elevation immediately after Confecration is to be found in the Inftitutes of Odo, Bishop of Paris, A.D. 1188, who ordered the Hoftia to be fo elevated as to be seen by the people. The Synod of Exeter, A.D. 1287, gave the fame Injunction (Georg. ibid. 77). But in these last and other fubfequent authorities no mention is made of any Elevation of the Chalice at all. In the Exeter decree it is enjoined also that the Parishioners at fuch Elevation reverently incline or kneel. Durandus (A.D. 1286, lib. iv. c. 11) mentions and enlarges on the feparate Elevation of both, but as being a novel practice. The Greeks and Ethiopians Elevate juft before Communion.

In the thirteenth century a small bell was fometimes rung at this Elevation, that the people might be informed that the Confecration was complete, and be invited to devotion. A Synod of Worcester, A.D. 1240, c. 8, ordered this. In the Church of St. Fides, belonging to St. Paul's, in 1295, was one fmall bell to be founded at the Elevation of the Body of Chrift (Dugdale's St. Paul's). None fuch are mentioned in the other Inventories. The greater "Campanella" of the Church was founded at the fame time.]

XII. [Let the Priest next, helped by the Deacon, having now (or as customary in fome places after the two or three first petitions of "Paternofter") fet down the Chalice with the Hoftia which had been elevated, reverently in their proper places on the Altar, and having covered over the Chalice with the fmaller Corporal or Chalice Veil, with his hands placed on the Altar begin the Lord's Prayer in an elevated tone of voice, finging it with a traditional and musical inflection, which he fhould use on every Festival at leaft]. "Let us pray.'

"By Salutary Precepts admonished, and by Divine Institution informed, we dare to fay,

"Our Father" &c., " and lead us not into temptation."

The Choir fhould reply, in tone "But deliver us from evil. Amen."

[This form of faying the Lord's Prayer, and in this particular place, is found in every Office of the Western Church from the earliest times, and probably in the origin of Christianity formed the principal portion of the Prayer of Confecration. It seems that it was sung or faid at the same time by the Choir and people.]

B.

The Canon of Edward's First Book.

The Canon as modified in Edward VI.'s First Book is as follows:"When the Clerks have done finging (i.e. the Sanctus), then fball the Priest, or Deacon, turn him to the people, and say,

"Let us pray for the whole state of Chrift's Church.

Then the Priest, turning him to the Altar, fball fay or fing, plainly and diftinctly, this Prayer following:

"Almighty and everliving God, Which by Thy holy Apostle haft taught us to make prayers and fupplications, and to give thanks for all men : We humbly befeech Thee most mercifully to receive these our Prayers, which we offer unto Thy divine Majefty, befeeching Thee to inspire continually the univerfal Church with the spirit of truth, unity, and concord: And grant that all they that do confefs Thy holy Name, may agree in the truth of Thy Holy Word, and live in unity and godly love. Specially we beseech Thee to fave and defend Thy fervant Edward our King, that under him we may be Godly and quietly governed. And grant unto his whole Council, and to all that be put in authority under him, that they may truly and indifferently minifter juftice, to the punishment of wickedness and vice, and to the maintenance of God's true religion and virtue. Give grace (O Heavenly Father) to all Bishops, Paftors, and Curates, that they may both by their life and doctrine fet forth Thy true and lively Word, and rightly and duly administer Thy Holy Sacraments: and to all Thy people give Thy heavenly grace, that with meek heart and due reverence they may hear and receive Thy Holy Word, truly ferving Thee in holiness and righteousness all the days of their life. And we most humbly befeech Thee of Thy goodness (O Lord) to comfort and fuccour all them, which in this tranfitory life be in trouble, forrow, need, fickness, or any other adverfity. And efpecially we commend unto Thy merciful goodness this congregation which is here affembled in Thy Name, to celebrate the Commemoration of the most glorious Death of Thy Son: And here we do give unto Thee most

high praife and hearty thanks for the wonderful grace and virtue declared in all Thy Saints, from the beginning of the world: And chiefly in the glorious and moft bleffed Virgin Mary, Mother of Thy Son Jefus Christ our Lord and God, and in the holy Patriarchs, Prophets, Apostles, and Martyrs, whofe examples (O Lord) and ftedfaftnefs in Thy Faith, and keeping Thy holy commandments, grant us to follow. We commend unto Thy mercy (O Lord) all other Thy fervants, which are departed hence from us, with the fign of faith, and now do reft in the sleep of peace: Grant unto them, we beseech Thee, Thy mercy and everlasting peace, and that, at the Day of the general Refurrection, we and all they which be of the Mystical Body of Thy Son, may altogether be set on His Right Hand, and hear that His moft joyful voice: Come unto me, O ye that be bleffed of My Father, and poffefs the kingdom which is prepared for you from the beginning of the world: grant this, O Father, for Jefus Chrift's fake, our only Mediator and Advocate.

"O God Heavenly Father, Which of Thy tender mercy didft give Thine only Son Jefu Chrift to fuffer death upon the Crofs for our redemption, Who made there (by His one Oblation, once offered) a full, perfect, and fufficient Sacrifice, Oblation, and fatisfaction for the fins of the whole world, and did institute, and in His holy Gospel command us to celebrate, a perpetual Memory of that His precious Death, until His coming again: Hear us (O merciful Father) we befeech Thee; and with Thy Holy Spirit and Word vouchfafe to blefs and fanc Htify these Thy gifts, and creatures of Bread and Wine, that they may be unto us the Body and Blood of Thy moft dearly beloved Son Jefus Chrift. Who, in the fame night that He was must take the bread betrayed, took bread, and when He had bleffed and given thanks, He brake It, and gave It to His difciples, faying: Take, eat, This is My Body Which is given for you: Do This in remembrance of Me.

Here the Priest

into his hands.

Here the Priest fhall take the cup into his hand.

"Likewife after fupper He took the Cup, and when He had given thanks, He gave it to them, faying: Drink ye all of This, for This is My Blood of the New Teftament, which is shed for you and for many, for remiffion of fins: Do This as oft as you fhall drink It, in remembrance of Me.

These words before rehearsed are to be faid, turning ftill to the Altar, without any elevation, or showing the Sacrament to the people. "Wherefore, O Lord and Heavenly Father, according to the Inftitution of Thy dearly beloved Son, our Saviour Jefu Chrift, we Thy humble fervants do celebrate, and make here before Thy Divine Majesty, with thefe Thy holy Gifts, the Memorial which Thy Son hath willed us to make: having in remembrance His bleffed Paffion, mighty Resurrection, and glorious Afcenfion, rendering unto Thee moft hearty

thanks, for the innumerable benefits procured unto us by the Same, entirely defiring Thy Fatherly goodness, mercifully to accept this our Sacrifice of Praise and Thanksgiving: moft humbly befeeching Thee to grant, that by the Merits and Death of Thy Son Jesus Christ, and through faith in His blood, we and all Thy whole Church may obtain remiffion of our fins, and all other benefits of His Paffion. And here we offer and prefent unto Thee (O Lord) ourself, our fouls, and bodies, to be a reasonable, holy, and lively Sacrifice unto Thee: humbly beseeching Thee, that whofoever shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of Thy Son Jefus Chrift, and be fulfilled with Thy grace and heavenly Benediction, and made one Body with Thy Son Jefus Chrift, that He may dwell in them, and they in Him. And although we be unworthy (through our manifold fins) to offer unto Thee any Sacrifice: Yet we befeech Thee to accept this our bounden Duty and Service, and command these our prayers and fupplications, by the miniftry of Thy holy Angels, to be brought up into Thy holy Tabernacle before the fight of Thy Divine Majefty; not weighing our merits, but pardoning our offences, Through Christ our Lord; by Whom, and with Whom, in the Unity of the Holy Ghost, all Honour and Glory be unto Thee, O Father Almighty, world without end. Amen.

"Let us pray.

"As our Saviour Chrift hath commanded and taught us, we are bold to fay. Our Father Which art in Heaven, Hallowed be Thy Name. Thy Kingdom come. Thy will be done in earth, as it is in Heaven. Give us this day our daily Bread. And forgive us our trefpaffes, as we forgive them that trespass against us. And lead us not into temptation. "The Anfwer. But deliver us from evil. Amen."

C.-Prefent Anglican Form of the Canon.

As previously fhewn, the prefent Anglican Office inverts and confounds the ancient formularies, and after a fhort prayer of Oblation proceeds with what is called "the Prayer for the Whole State of Chrift's Church Militant here on earth" (a title borrowed from that to the Bidding prayer and from the Books of "Hours," which were common in the fifteenth and fixteenth centuries), but in fact containing that part of the Canon which precedes Confecration, but much abbreviated, toned down, watered, and spoilt. Alfo a Form of Exhortation, Confeffion, and Abfolution, and certain fentences of Holy Scripture, all which are inferted out of place before the "Surfum Corda" and "Sanctus," whereas in the ancient Formularies and in Edward's First Book they follow in due course after it, the Confeffion and Abfolution