that a tenth Kyrie should be added, and a short clause subjoined applying the petition to each Commandment as it was rehearsed. But since the object in view might obviously have been attained by other means, it is interesting to inquire why this particular method was adopted. It might almost be supposed that the recital of the Decalogue at the beginning of this holy Office was suggested by a saying of Tertullian, that "the remembrance of the Commandments paves the way to heaven for prayers." It may be traced, however, with far more probability, to more than one ancient rite observed in our own Church. The Second Table had long been read as part of the "Scripture appointed for the Epistle" for the Fourth Sunday in Lent; which Lesson (it is well worth noting) was followed by the Gradual :-" Lord, have mercy on me; for I am weak. Heal me, O Lord." 2 In the year 1281, in the Province of Canterbury, and 1466 in that of York, the whole Decalogue was ordered to be recited and explained by every Parish Priest four times a year. Only ten years before the Commandments were made part of this Office, the Bishops directed "all Curates openly to declare in their pulpits twice every quarter to their parishioners the seven deadly sins and the Ten Commandments."4 And again, only five years before, it was ordered in the Injunctions of Edw. VI. "that every holy-day throughout the year, when they had no sermon, they should, immediately after the Gospel, openly and plainly recite to their parishioners in the pulpit the Paternoster, the Credo, and the Ten Commandments in English.' "15 The foregoing facts sufficiently account, as it appears to me, for the introduction of the Decalogue into the revised Order for the Holy Communion. The English Clergy had long been familiar with it as a means of public instruction, and would be unwilling to part with it when those Canons and Injunctions were to be superseded by other regulations. It should be mentioned, however, that some have supposed the hint to have been borrowed from the "Liturgia Sacra" of the Reformed at Strasburg, of which their superintendent, Valerandus Pollanus, had published a Latin version in this 1 De Orat. c. x. tom. iv. p. 10. 2 Missale ad Usum Sarum, P. i. col. 199; Burntisland, 1861. 3 Lyndwood, Provinc. L. i. tit. ii. Ignor. Sacerd. p. 54; and Constit. Peckham in App. p. 28; Oxf. 1679. Johnson's Engl. Canons, P. ii. pp. 284, 520. 4 Burnet's Hist. Reform. P. i. Coll. L. iii. No. xxvi. p. 254. 5 Doc. Ann. vol. i. p. 7. Р country in February 1551. In this form the Ten Commandments are ordered to be sung in rhyme in the Morning Service on Sundays, and a Prayer follows which has been thought to have suggested the response after the last Commandment in our Office:-" O God, merciful Father, who through Thy servant Moses hast by this Decalogue taught us the righteousness of Thy law, vouchsafe so to write it in our hearts by Thy Spirit that," etc. The resemblance is striking, but no certain conclusion can be drawn from it, owing to the frequent occurrence of the expression which constitutes it in holy Scripture.2 The Commandments both here and in the Catechism are taken from the "Great Bible" published in 1539; that is, from Cranmer's edition of " Matthew's Bible." A comparison with Exod. xx. 3-18 in our present version will show a slight difference in the wording. It is worthy of remark that some of the extreme Reformers did not approve of this employment of the Decalogue. Strype3 tells us that the exiles at Bâle in Mary's reign "thought it not convenient to have the Ten Commandments, the Epistles, and Gospels repeated in the Communion Office, reckoning them ill placed there." In the early Church, Lessons from the Old Testament as well as from the New were read before the Celebration. The Decalogue may be considered to represent them with us. A fixed Lesson, if we so regard it, is not without example. In the Irish Missal "there is only the Epistle of S. Paul to the Corinthians and the Gospel of S. John, c. 6," and "there is reason to think that in the Church of Malabar the same Gospel and the same Epistle were almost always used." dWRITE ALL THESE THY LAWS, ETC.]-On all double Feasts, and on some others, it had long been the custom of the English Church to make additions to each clause in the Kyrie, and even to paraphrase them. Nine several forms are given The 1 Laurence's Bampton Lectures, note 7 on Serm. i. p. 209; Oxf. 1820. Strype's Eccles. Memor. vol. ii. B. i. c. 29, p. 242. Pollanus and his congregation were in 1551 refugees, and living at Glastonbury. use of the Decalogue in their Service appears to have originated with him. Laurence, u.s. 2 Prov. iii. 3, vii. 3; Jer. xvii. 1; 2 Cor. iii. 3; but see especially Jer. xxxi. 33; Heb. viii. 10. 3 Eccles. Mem. vol. iii. ch. xxxi. p. 243. 4 See Ch. vi. sect. ii. pp. 238-241. 6 O'Conor's App. to vol. i. of the Catal. of MSS. at Stowe, p. 45. 6 Le Brun, Explic. de la Messe, Diss. ix. tome vi. p. 487. for use in the Sarum Missal. In the York1 they are not given at length in any copy, manuscript or printed; but in two manuscripts, ten, of which six are found in the Sarum, are referred to by their first words. There are sixteen in the Hereford, of which four are peculiar to it, while the rest are found also in the York or Sarum, or in both. Two versicles from one of these forms will suffice for an example:-" Lord, the fountain of goodness, unbegotten Father, from whom all good things proceed, have mercy (upon us). Lord, who didst send Thy Son to suffer for the sin of the world, that He might save it, have mercy (upon us)," etc. Hence it would seem that the expansion of the Kyrie, as well as the use of the Commandments, was suggested by a well-known usage of the unreformed Missal. The Kyrie was itself a remnant of the ancient Eucharistic Litany Exprimit Officium (the Introit) suspiria; Gloria, laudes; On the Eucharistic Preces, or Litany, see after, Chapter ix. section iii. of this Part. 1 See Henderson's York Missal, vol. ii. App. p. 241; Surtees Soc. 1872. 2 Henderson's Hereford Missal, p. xxxviii. In the Appendix to the York Missal the editor has collected the Kyries of the three Uses, so that they may be seen at one view (vol. ii. p. 243 et seq.); and to these he has added (p. 248 et seq.) thirteen more found in the Bodleian Tropary (MS. 775), written in the reign of Ethelred, i.e. between 994 and 1017. 3 Miss. Sar. P. ii. col. 928*, ed. Forbes, Burntisland, 1867; and York Miss. u.s. p. 244. This couplet, quoted by Petrus Cantor about 1180 (Verb. Abbrev. c. xxix. p. 79; Montibus, 1629), is from Hildebert, A.D. 1097, De Myst. Missæ, 1. 21; Hittorp. col. 839. CHAPTER V. Of Prayer for the King in the Liturgy. SECTION I.-The Scriptural rule and general practice. RUBRIC III. ¶ Then shall follow one of these two Collects for the King, the Priest standing as before, and saying. a THEN SHALL FOLLOW.]-From 1549 until the last Revision this Rubric ran thus:-" Then shall follow the Collect of the Day, with one of these two Collects following, for the King." The order of saying them, which this implies, arose from the use of several Collects, two, four, or six, after that for the day, every Sunday and greater Festival in the English Missals. As there is generally a close connexion between the Collect and the Epistle and Gospel of the day, and they are at least all three peculiar to it, the present rule, which secures the use of the Collect of the day immediately before the Epistle, is manifestly an improvement.2 bFOR THE KING.]-S. Paul, giving the first Bishop of Ephesus instructions for the celebration of the Divine worship, directs that "supplications, prayers, intercessions, giving of thanks, be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty." As the Holy Eucharist, being the great distinctive act of Christian worship, was at first celebrated at every gathering of the Church for prayer,* the early Liturgy would necessarily (in obedience to the above injunction of the Apostle) contain a prayer for the chief magistrate of the country. Accordingly Tertullian 5 asserts: We sacrifice for the health of the Emperor;" and 1 Sarum, col. 4; York, vol. i. p. 168; Heref. p. xxxv. They were all said under the same Oremus and Per Dominum. Collects are similarly interpolated on many days in the Roman office; but it was not a primitive custom. 2 The alteration was due to a suggestion of Bishop Cosin. See Particulars to be Considered, n. 46; Works, vol. v. p. 513. 31 Tim. ii. 1, 2. 4 See Ch. i. sect. ii. p. 25. 5 Ad Scapulam, c. ii. tom. iii. p. 159. S. Cyril1 of Jerusalem, in a description of the Celebration, says:" After the spiritual sacrifice is completed, . . . we beseech God for the common peace of the Churches, for the tranquillity of the world, for Kings, for soldiers, for allies," etc. It is remarkable that no prayer for the King is now to be found in the Liturgy of S. James, which was used in S. Cyril's Church of Jerusalem; but such are found in the derived Liturgies of SS. Basil and Chrysostom,2 in the Clementine,3 in the Ethiopian,* the Syrian, and other Oriental rites. There is none in the present Roman Liturgy, or in the Mozarabic; but we find one in the Milanese, in those of Sarum, York, and Hereford. In none of these, however, was there a "Collect for the King," only a petition corresponding to that which is still offered for him in the Prayer for the Church Militant. In most Eastern Offices the King is twice prayed for, once in the first part and again in the Anaphora. In the Liturgy of S. Chrysostom is a petition, in that of S. Mark a distinct prayer, for the King, before the reading of the Scriptures. In the first part of the Coptic and Greek Alexandrian Liturgy of S. Basil, he is mentioned after the Lessons. In the Liturgy of the Irish Church, before the Epistle, are several Collects or prayers for the Priest, the people, the universal Church, the peace and prosperity of Princes and Kingdoms,10 etc. Formerly, in many of the Churches of France and Germany, between the Collect and Epistle (the position of our prayer for the King before the last Revision) the Priests and Choir responded to each other in a series of acclamations (called Lauds), among which were petitions for the King and others.1 The same practice prevailed at Rome in the seventh century and later; but after a time the Pope only was named, and now even that is dropped except on the day of his coronation.12 In Dalmatia, says Bona, Joannes Lucius writes "that the same custom of Lauds or acclamations remains to this day." In 1 Catech. Myst. v. § vi. p. 296. 11 "13 2 Goar, pp. 65, 78, 171. 3 Constit. Apostol. L. viii. c. xii. ed. Coteler. tom. i. p. 403. Renaudot, tom. i. pp. 514, 6, 9. 5 See Renaudot's Oriental Liturgies, passim. 6 Pamelii Liturgicon, tom. i. p. 301. 8 Renaudot, tom. i. p. 132, 8. 7 Goar, p. 65. 9 Ibid. pp. 10, 58. 10 Stowe Catalogue, App. i. vol. i. p. 43. The multiplicity of Collects was one charge against the Missal of Columbanus at the Synod of Mâcon in 627. Labb. tom. v. col. 1686. 11 Martene, De Antiq. Rit. L. i. c. iv. Bona, Rer. Lit. L. ii. c. v. n. viii. p. 323. Art. iii. § xiii. tom. i. p. 133. 12 Bona, u.8. |