CRE

62

EBOR.

Benedictus qui venit in nomine Domini.

Postea osculetur textum.

Statim sacerdos in medio altaris symbolum

fidei incipiat excelsa

roce :

REDO in unum Deum.61 Patrem omnipotentem. Factorem cœli et terræ: visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum. Et ex Patre natum ante omnia sæcula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum non factum, consubstantialem Patri: per quem omnia facta sunt. Qui propter nos homines, et propter nostram salutem descendit de cœlis. Et incarnatus est de Spiritu sancto ex Maria virgine: et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato: passus

sermon at all, it was not until the Service was over entirely, and the preacher (if also the Celebrant) laid aside the Chasuble and Maniple, and put on a Cope. See upon this: Gavantus. tom. i. p. 301. Bauldry. cap. 20. Castaldus. lib. ii. 9. and the Car. Episcop. lib. ii. cap. 11.

After the Gospel also, were Indulgences proclaimed, and Excommunications, and Banns of Marriage. In some Churches other solemnities, such as the reconciling and readmitting of Penitents. Vide Martene. de Ant. Ritibus Ecc. lib. i. cap. 4. With the conclusion of the Sermon ended also the Missa Catechumenorum: and they, with the unreconciled, and unbelievers, were dismissed, and the doors shut, and persons stationed there, to prevent any from coming in. S. Augustin says, Serm. 49. "Ecce post Sermonem fit Missa Catechumenis, manebunt fideles." Much information upon all this portion of the Liturgy, in the earliest ages, may be found in Bingham's Christian Antiquities: on later practice, in Bauldryus. Manualis Sacr. Cærim. cap. x.

60 Dum dicit, Deum, caput Cruci inclinat: quod similiter facit cum dicit, Jesum Christum, et simul adoratur. Ad illa autem verba, Et incarnatus est, genuflectit usque dum dicatur, Et homo factus est. In fine ad Et vitam venturi sæculi, signat se signo Crucis a fronte ad pectus." Rubr. Miss. Rom.

61 66 Incipit Missa Fidelium." Bona. "Missa Sacramentorum." Ivo Carnotensis. Epist. 219.

The first words only, according to the Sarum rubric, were to be said by the

HERFORD.

Et sacerdos stando in medio altaris manibus junctis aliquantulum levatis dicat vel cantet: et jungat manus prosequendo:

CREE

ROM.

Per Evangelia dicta deleantur
nostra delicta.

Deinde Sacerdos incensatur a
Diacono.

Deinde ad medium altaris ex

tendens, elevans,
tendens, elevans, et jungens
manus, dicit, si dicendum est, et
prosequitur junctis manibus: 60

REDO in unum Deum. Patrem omnipotentem. Factorem cœli et terræ: visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum. Et ex Patre natum ante omnia sæcula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum non factum, consubstantialem Patri: per quem omnia facta sunt. Qui propter nos homines, et propter nostram salutem descendit de cœlis. (Et fiet genuflexio dum dicitur. Herf. Hic genuflectitur. Rom.) Et incarnatus est de Spiritu sancto ex Maria virgine: et homo fac

Celebrant: it continues, "Deinde cantetur a choro, non alternatim sed a toto choro."

66

"Hæc sunt festa quibus dicendum est Credo secundum usum Sarum. Omnibus dominicis diebus per totum annum, ad magnam missam sive de dominica agitur, sive non. In missis tamen vigiliarum et sanctorum trium lectionum, et in missis defunctorum quæ in capitulo in dominicis dicuntur, non dicitur. Sed si missa dominicalis in capitulo dicitur, tunc dicitur Credo in unum. Dicetur etiam per octo dies nativitatis Domini, paschæ, et penthecostes : et in omni duplici festo per annum : et in omnibus festis apostolorum et evangelistarum: et in utroque festo sanctæ crucis: et in festo sanctæ Mariæ Magdalenæ : et in utroque festo sancti Michaelis: et in missa sponsalium. Dicetur etiam ad missam de sancta Maria, quando ad missam de die dicendum est per totum annum : et in festo alicujus sancti, in cujus honore dedicatum est altare vel ecclesia, ad altare ejusdem sancti tantum." Rubr. Miss. Sar. With this agrees the Bangor Rubric: the York adds; "in festo sancti Petri ad vincula, et in die octavarum. Et in cathedra ejusdem. Et in utroque festo sancti Johannis Baptistæ. In festo Corporis Christi. Et in festo omnium sanctorum. Et in festo reliquiarum. Et in festo sancti Willelmi in matrici ecclesia tantum. Et in festis quatuor doctorum, scilicet Gregorii, Ambrosii, Augustini, et Hieronimi." The Hereford adds: "in festo sancti Ethelberti in festo scti Thomæ Herfordensis: et in festo sancti Augustini Angliæ Apostoli." For the Roman Order, vide Rubrica generales Miss. tit. xi. 1.

62 On bowing at the name of Jesus, and at the Gloria Patri, see among others, two Constitutions in Wilkins, Concilia. tom. iii. p. 20.

SARUM.

BANGOR.

EBOR.

et sepultus est. Et resurrexit tertia die secundum scripturas. Et ascendit in cœlum: sedet ad dexteram Patris. Et iterum venturus est cum gloria judicare vivos et mortuos: cujus regni non erit finis. Et in Spiritum sanctum, Dominum et vivificantem: Qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: Qui locutus est per Prophetas. Et unam sanctam Catholicam et Apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum. Et vitam venturi sæculi. Amen.63

63 Men oen to saie tho crede som tyme,

When thei saie hore, loke thou saie thyne:
This that folouse in englishe letter,

I wold thou sayde hit for tho better:

-Here to loke thou take good hede,

For here is wryten thin englyshe crede." Museum MS.

64 (Vobiscum.) "Non enim hic digne numerus personarum, sed Ecclesiasticæ potius unitatis attenditur Sacramentum: ubi scilicet, nec unitas excludit multitudinem, nec multitudo violat unitatem: quia et unum corpus per multa membra dividitur, et ex diversis membris, unum corpus impletur. Nec in unitate corporis, membrorum multitudo confunditur: nec in pluralitate membrorum unius corporis integritas violatur." Petr. Damian. cap. xiij.

ROM.

HERFORD. tus est. Crucifixus etiam pro nobis (Et tunc fiet levatio. Herf.) sub Pontio Pilato: passus et sepultus est. Et resurrexit tertia die secundum scripturas. Et ascendit in cœlum: sedet ad dexteram Patris. Et iterum venturus est cum gloria judicare vivos et mortuos: Cujus regni non erit finis. Et in Spiritum sanctum, Dominum et vivificantem: Qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: Qui locutus est per Prophetas. Et unam sanctam Catholicam et Apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum. Et vitam venturi sæculi. Amen.

Quo finito vertat se sacerdos ad Deinde osculatur altare, et verpopulum et dicat: sus ad populum dicit v.

65 Some writers seem to make this the beginning of the "Missa Fidelium." See Le Brun. tom. i. p. 136. and Gerbert. De Musica. tom. i. p. 431. with others. But this is not really opposed to the opinion of the great Ritualists cited above: and depends upon whether the Creed be said or not, either at certain seasons as in the majority of Churches, or as in others, not at all.

66 After that, fast at hande,

Comes tho tyme of offrande:
Offer or leeue whether ye lyst,

How thou shulde praye I wold thou wyst." Museum MS.

67 (Offertorium.) The verse is so called, which was sung just before the oblation of the elements by the Priest. And it was at this time that anciently

SARUM.

BANGOR.

Post offertorium vero porrigat diaconus sacerdoti calicem cum patena et sacrificio et osculetur manum ejus utraque vice. Ipse vero accipiens ab eo calicem : diligenter ponat in loco suo debito super medium altare: et inclinato parumper elevet calicem utraque manu offerens sacrificium Domino, dicendo hanc orationem.

EBOR.

Postea lavet manus et componat hostiam 68 super corporales pannos et dicat:

the people made their offerings. A custom which is even now observed upon certain occasions in some Churches abroad, though fallen into otherwise total disuse in the Roman Communion. Another name, but not a common one, was "Sacrificium." Very much information, I need scarcely remind the reader, is to be found respecting the ancient oblations of the people, the manner of offering, the quality, the restrictions, &c. in the writers both ancient and modern who have treated on the subject. Indeed so much, that in the compass of a note I am scarcely warranted in entering at all upon it but I must extract a short passage from Walafrid Strabo. "Offertorium, quod inter offerendum cantatur, quamvis a prioris populi consuetudine in usum Christianorum venisse dicatur: tamen quis specialiter addiderit officiis nostris, aperte non legimus:- -cum vere credamus priscis temporibus Patres sanctos silentio obtulisse, vel communicasse, quod etiam hactenus in sabbato sancto paschæ observamus. Sed sicut supradictum est, diversis modis, et partibus per tempora decus processit ecclesiæ, et usque in finem augeri non desinet." De reb. Eccles. c. 22. A remark to the same effect occurs in Radulp. Tungr. De Canon. observ. Prop. xxiij. and I shall add that the custom of singing at this time is as old as the age of S. Augustine, who speaks of it in his Retract. lib. 2. c. xj.

It is not easy to say, whether the most ancient practice was for the people to approach the Altar: probably not: certainly in the Greek Church: and there are various Canons of the Western which forbid women, after permission was given to men. Theodulph Aurelian. Capitular. cap. 6. And the vith of the Saxon Ecclesiastical Institutes, is directed to this point. "We also command, that, at those hours, in which the priest sings the mass, no woman approach near the Altar, but let them stand in their places, and the mass-priest will there receive from them the offering which they desire to offer to God. Women should bear in mind their infirmities, and the tenderness of their sex, and therefore they shall dread to touch any of the holy things, belonging to the services of the church." Thorpe. Antient Laws and Institutes. vol. ii. 407.

The rule was, in the primitive ages, that nothing should be offered but was proper also to be consumed at the Altar, or at least in the service of the Church and to this the famous Apostolical Canon is directed. Can. 3.