Job xlii. 2. 1 Kings viii. 39. Ps. xiv. 21. li. 2. 10-12. Matt, xxii. 37. in the Body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to be said. And the Priest standing at the North-side of the Table shall say the Lord's Prayer, with the Collect following, the people kneeling. 0° UR Father, which art in heaven, PATER noster, qui es in cœlis; Salisbury Use. 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 trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. sanctificetur nomen tuum: adveniat regnum tuum: fiat voluntas tua, sicut in cœlo, et in terra. Panem nostrum quotidianum da nobis hodie: et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: et ne nos inducas in tentationem: sed libera nos a malo. Amen. Dvoluntas loquitur, et quem nul and from whom no secrets are hid; | lum latet secretum; purifica per in three inches wider than the ritual mensa, i. e., the slab of the table, and sufficiently long to hang down nearly to its base at the north and south ends. in the Body of the Church, or in the Chancel] The explanation of these words is that it was the custom for the communicants to kneel all at once in the chancel, the clergy carrying the consecrated elements to them as they knelt1. But the number of communicants was sometimes too large for the chancel to hold all at once, and when moveable altars were substituted for fixed ones, it was permitted under such circumstances to transfer them to the nave, and celebrate there instead of in the chancel. Thus the Archbishops and Bishops, in their "Interpretations" of Queen Elizabeth's Injunctions, direct, "Item. That the table be removed out of the choir into the body of the church, before the chancel door, where either the choir seemeth to be too little, or at great feasts of receivings. And at the end of the Communion to be set up again" [on the high footpace, that is] " according to the Injunctions 2" [Cardw. Doc. Ann. i. 205; see also Canon 82]. This practice of removing the Lord's Table from its place led to great irreverence, and to a perverted notion of the holy Sacrament; but it continued in many, perhaps in most churches, until the time of Charles I. Neale writes, "When the sacrament was administered in parish churches, the communion table was usually placed in the middle of the chancel, and the people received round it in their several places thereabout." This was, of course, a very different thing from what the rubric allowed, and the reforming Bishops of Charles I.'s days ordered the Table to be placed at the east end of the chancel only. Neale continues, "It is almost incredible what a ferment the making this alteration at once raised among the common people all over England" Neale's Hist. of Puritans, ii. 221, ed. 1822]. In Cosin's Durham Book, the whole of this rubric of 1552 is altered into the following form, which is similar to that in the Scottish Prayer Book of 1637 : The TABLE alwayes standing in the midst at the upper end of the Chancell (or of the Church where a Chancell is wanting), and being at all times covered with a carpet of silk, shall also bate at the Communion-time a faire white linnen cloth upon it, 'Chancel rails were first ordered by Archbishop Laud, chiefly for the purpose of keeping dogs away from the holy Table. They were forbidden by Parliament in 1641. Where there are Chancel screens, Altar rails are not necessary. 1 "They that shall be admitted to the Holy Communion, as soon as they have made their oblation, must go together to that place that shall be appainted unto them, nigh to the altar... They then which shall be admitted to the Communion of the Lord's board shall stand in that place, the men in their proper place, and the women in their place, and there they shall give thanks, and pray religiously with the pastor."-Daye's transl. of Hermann's Consult., f. 220, ed. 1547. with patin, chalice, and other decent furniture, meet for the high mysteries there to be celebrated. the Priest standing at the North-side] This means at the north-side of the Table's front, no other boundary-line of the rectangular mensa than that in front being taken account of in directing the ministrations of the Celebrant. This seems always to have been the rule of the English Church, except in such unsettled days as those referred to in the last rubric. Curtains (sometimes called altar-veils) at the north and south ends, appear to have been always used in England, instead of the baldachin or canopy which surrounds the altars of foreign churches; but solid pillars were substituted for these in the elaborate classical "altar screens of the seventeenth and eighteenth century. The disuse of the latter seems to require a more general return to the curtains than has yet been made, for the purpose of adding dignity to the Lord's Table. In Durham Cathedral those which were anciently in daily use were of white silk. " THE LORD'S PRAYER. In the ancient Use of Salisbury the Lord's Prayer formed part of the Introductory Service which was said by the Celebrant before he went up to the Altar, and probably in the Vestry. This seems to have been the practice of the Primitive Church, the third Council of Carthage [A.D. 397] decreeing, "Ut. . . . cum altari adsistitur semper ad Patrem dirigatur oratio: fuit hoc exemplo Christi, Qui discipulos docens orare, exordium precationis ad Patrem direxit." The first Prayer Book [A.D. 1549] ordered that "the Priest, standing humbly afore the midst of the Altar, shall say the Lord's Prayer, with this Collect," before the Introit was sung; and probably the custom soon arose of saying it aloud. It is, however, still to be said by the Priest alone, as the history of the Service shows; and as is also indicated by the manner of printing the "Amen," which is not to be repeated by the people, but said, like the rest of the Prayer, by the Priest. The Lord's Prayer is not indicated at all in this place in Merbecke's book, and was not printed at length until the Revision of 1661. As in all other parts of Divine Service, the Prayer of our Lord is here used with a special object. It is a royal Antiphon of Prayer which supplies the key-note of that which is to follow; and the Celebrant uses it as a prevailing intercession with the Father that he may be found not unworthy in the execution of his special office. With the same intention it should be heard by the people, since the offering to be made in the Holy Eucharist is theirs as much as it is that of their leader who stands at their head in front of God's altar. THE COLLECT. This Prayer, which is commonly called the "Collect for 1 John iv. 16, 17. Cleanse the thoughts of our hearts by | fusionem Sancti Spiritus cogitationes 20. Luke i. 46, 47. the inspiration of thy Holy Spirit, cordis nostri; ut Te perfecte diligere, Exod. xx. 1-17. Ps. xxxiii. 22. 1 Kings viii. 57, 58. Ps. cxix. 111. 36. 34. Jer. xxxi. 33. People. Minister. Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his Name in vain. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Remember that thou keep holy the Lord, have mercy upon us, and in- labour, and do all that thou hast to cline our hearts to keep this law. Minister. do; but the seventh day is the Sab- Thou shalt not make to thyself any ments. Lord, have mercy upon us, and in- that thy days may be long in the land, cline our hearts to keep this law. which the Lord thy God giveth thee. Purity," also formed part of the Introductory Prayers of the Celebrant in the Sarum rite, and is not found in any other of the English Liturgies or in the Roman. It appears again in a "Missa ad invocandum gratiam Spiritus Sancti" at the end of the Sarum Missal, and this Mass is attributed by Muratori [ii. 383] to St. Gregory. It is also found in the Sacramentary of Alcuin, and at the end of the York Litany: so that it is probably a Prayer of the early Church, but preserved almost solely by the Church of England. The Prayer for Purity now forms, naturally, a part of the public Service, and in making it so, it was doubtless the intention of those who reconstructed our Liturgy to make it a Prayer of the people with the Celebrant, for themselves, as well as his own prayer with reference to his special work of celebration. Standing at the head of his flock, the Priest offers up this preliminary Prayer to God for himself and them, that all may be prepared by His mercy for the solemn rite in which they are about to take their respective parts as Priest and Christian laity. THE TEN COMMANDMENTS. turning to the people] Turning from the position in which he stands to pray when he faces the altar, to that in which he exhorts, when he faces the people. In the Scottish Liturgy of 1637, this rubric ended as follows: " The people all the while kneeling, and asking God's mercy for the transgression of every duty therein; either according to the letter, or to the mystical importance of the said Commandment." The use of the Ten Commandments in the Communion Service is quite peculiar to the English Church. It is probably derived from the custom of reciting and expounding them at certain intervals, which is so frequently enjoined by the ancient Synods and the Bishops of the Church of England. Poullain introduced them (probably in metre) into his jejune Liturgy; but it is most probable that he did so in imitation of the old English custom. The translation of the Decalogue used here, and in the Catechism, is not that of our present version, but that of the "Great Bible" of 1539-40. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Then shall follow one of these two Collects for the Queen, the Priest standing as before, and saying, Let us pray. Ezek. xxxvi. 27. LMIGHTY God, whose kingdom Ps. exlv. 15. Dan. iv. 34. 35. 13. 2 Chron. xxxi. 20. is everlasting, and power infinite; Ps. exxii. 6. cii. Have mercy upon the whole Church; Prov. xxi. 1. Thou shalt not bear false witness and so rule the heart of thy chosen against thy neighbour. servant VICTORIA, our Queen and In the American Prayer Book the Commandments are followed by our Lord's Summary of the Decalogue from Matt. xxii. 37-40: the use of which is also allowed instead of that of the Decalogue by the Scottish Liturgy. The respond after each Commandment is somewhat similar in phraseology to the Prayer which follows them in Poullain's Liturgy. The version used at Glastonbury, and printed at London, in 1552, is as follows: "Seigneur Dieu, pere de misericorde, qui nous as par ton serviteur Moyse donné le decalogue, pour nous instruire en la plaine justice de ta loy: vueilles la tellement imprimer en noz cueurs par ton sainct Esprit, qu'en toute nostre vie nous n'ayons autre desir ou plaisir, sinon de te servir et obeir en toute saincteté et justice, par Jesus Christ ton filz. Ainsi soit il!" But this respond is, in reality, a Christian application of the Law in the words of Jeremiah xxxi. 33, and Psalm cxix. 36, and as already made by St. Paul in Hebrews viii. 10. It may be clearly traced in the Vulgate: "Inclinavi cor meum ad faciendas justificationes Tuas. . . ." [Ps. cxix. 111]. "Inclina cor meum in testimonia Tua . . . [Ibid. 36] ". . . . et custodiam illam in toto corde meo" [Ibid. 34]. Before the Commandments were formally introduced into the Communion Office, in 1552, the Collect for Purity was followed by the Introit, as in the ancient Service; and, as in it also, the Introit was followed by the Kyrie Eleison said nine times. The Kyrie thus said appears to represent the ancient Litany element [the Greek ectene] of the Eucharistic Office, and espe cially when it was sung in an expanded form, as it was on all "double" festivals. At the end of some Missals there are several pages, "De cantu Kyrie Eleison," and these contain nine such expanded forms, Kyrie generally beginning the first three lines, Christe the second three, and Kyrie the third three; all the nine lines ending with "Eleison." Mr. Maskell has referred to these expanded forms of the Kyrie at p. 23 of his Ancient Liturgy of the Church of England, and has printed two of them. Translations of two are also here given from a Missal of 1514 as speci mens: "Lord, Almighty, Father unbegotten, on us wretched ones have mercy. L'Ordre des prieres et ministere ecclesiastique. ... et la Confession de Foy de l'Eglise de Glastonbury en Somerset.... A Londres, 1552. Lord, Who hast redeemed Thine handiwork, by Thine own Son have mercy. Lord, Adonai, blot out our sins, and on Thy people have mercy. Christ, the splendour of the Father's glory and the image of His substance, have mercy. Christ, Who didst save the world at the Father's bidding, have mercy. Christ, Salvation of men and eternal life of angels, have mercy. Lord the Spirit, the Paraclete, Bestower of pardon, have mercy. Lord, Fountain of mercy, sevenfold in grace, have mercy. Lord, most gracious Pardoner, proceeding from Both, most bounteous Bestower of Spiritual gifts, have mercy. Lord, the Maker of all creatures, have mercy upon us. Thou who blottest out our sins, have mercy upon us without ceasing. Let not Thy handiwork perish; but graciously have mercy upon it. Christ, the only Son of the Father, born of the Virgin, have mercy upon us. Thou that by Thy Blood savedst a ruined world from death, have mercy. Hear the Prayer of those who now cry unto Thee, and in tenderness have mercy. Gracious Spirit, fill us with Thy grace, have mercy. Holy Trinity, trinal Unity, together to be worshipped, An interesting feature of these expanded forms of the Kyrie is the retention of Greek words, which indicates their Eastern origin, and that the associations connected with them were precious to the Church of England. COLLECT FOR THE SOVEREIGN. the Priest standing as before] That is, at the northern part of the front of the Altar, looking towards the East. Both these Collects appear to have been composed in 1549, but the second is very similar in its phraseology to the first Collect of Matt. xxii. 21. Rom. xiii. 1-6. 19. Prov. xxiv. 21. Governour, that she (knowing whose | thy Servant, our Queen and Governour, 1 Pet. ii. 13, 14. minister she is) may above all things seek thy honour and glory: and that Rev. iv. 8. v. 13. we, and all her subjects (duly considering whose authority she hath) may faithfully serve, honour, and humbly obey her, in thee, and for thee, according to thy blessed Word and ordinance, through Jesus Christ our Lord, who with thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. the Missa pro Rege given at p. 27, of which the first words are "Deus in cujus manu sunt corda regum." There seems to have been considerable variety in the Missæ pro Rege et Regina: and it is possible that these Collects are both of them taken from some ancient sources not yet recognized. The insertion of this Prayer for the Sovereign may be thus accounted for. The Sovereign was mentioned in the ancient Canon, in that of the first Prayer Book, and in the Prayer for the Church Militant, when that Canon was afterwards broken up into three portions as we now have it. But in the first Prayer | Book one of the final rubrics directed that on Wednesdays and Fridays, if there was no celebration, the Communion Service should yet be said as far as the end of the Offertory. When so used, the memorial of the Sovereign in the Canon would not be said, and this Collect was probably inserted to supply the deficiency. It would also be said constantly that those who did not remain to receive (and therefore did not hear the Canon), might still hear, and take part in, a Prayer for the Sovereign and the Church. When the Canon was broken up, and that part of it which now forms the Prayer for the Church Militant was removed to an earlier part of the Office, it was directed to form part of the Offertory even when there is no Celebration: and thus the second memorial forms not only part of the Canon, as in ancient days, but of the Service used when there are no communicants. Temporary reasons connected with the disloyalty of the times had probably some influence in fixing this Collect upon the Church. Viewing the Ten Kyries preceding as a representative, in some degree, of the primitive Ectene, or Great Collect, the Collect for the Sovereign is not without a certain propriety as to its Liturgical position. One of the petitions in that Eucharistic Litany is, "For our most religious and God-protected Sovereigns, for all the Palace and their Army, let us beseech the Lord. R. Lord, have mercy upon us." It should also be added that "Memoria" were said with the Collect for the day under the old system of the Church of England, and that the use of the present memorial Collect for the Sovereign may represent an ancient custom. The Rubric was as follows:"Deinde dicitur oratio, sic determinando, Per omnia sæcula sæculorum. Amen. Et si aliqua Memoria habenda est iterum dicat Sacerdos Oremus ut supra. Et quando sunt plures collectæ dicenda, tunc omnes Orationes quæ sequentur sub uno, Per that, in all her thoughts, words, and of ¶ Then shall be said the Collect of the day. of Dominum, et uno Oremus dicuntur. Ita tamen quod septe narium numerum excedere non debent secundum usum Ecclesia Sarum." the Collect of the day] Some notes on the history of the Collects de Tempore will be found at p. 69; some special rules connected with their use at p. 24. If Memorial Collects, on account of national or diocesan afflictions or necessities, should ever be issued by the authorities of our Church, the proper place to use them is after the Collect or Collects of the day, both here, and at Mattins and Evensong. shall read the Epistle] For notes on the history of the Epistle and Gospel as used in the Communion Office, see p. 70. The Epistle was anciently read from a lectern near the Altar, from which sometimes both it and the Gospel also were read. At Durham Cathedral, before its iniquitous spoliation, "at the North End of the High Altar there was a very fine Lettern of Brass, where they sang the Epistle and Gospel, with a great Pelican on the height of it finely gilt, billing the blood out of her breast to feed her young ones, and her wings spread abroad, whereon lay the Book, in which they sung the Epistle and Gospel: it was thought to be the finest Lettern of Brass in this country." But this lectern doubtless stood on the north of the Altar because it was used for the Gospel. The proper side from which to say the Epistle is the south. The following is Cosin's alteration of this rubric in the Durham Prayer Book : the Immediately after the Collects, the Priest, or the Epistler appointed, shall turn to the people and read the Epistle in the place assigned for it, beginning thus: The Epistle is written in Chapter of and ending thus: Here endeth the Epistle. And the Epistle ended, the Priest or the Gospeller appointed shall read the Gospel, saying first: The Holy Gospel is written in the Chapter of And the people all standing up shall say: Glory be to Thee, O Lord. And at the end of the Gospel he that readeth it shall say: Here endeth the holy Gospel. And the people shall answer: Thanks be to Thee, O Lord. Then shall he read the Gospel] The highest reverence has "Davies' Rites of Durham," written by an eye-witness of the spolia tion. There was another brass Lectern in the midst of the Quire for the music-book, and a wooden one for the Lessons lower down, near the Quire door. [See alsoAp.Creed in Mattins and Evensong.] Titus i. 9. Mark xii. 32. I Greek Liturgies. BELIEVE in one God the Father | ΠΙΣΤΕΥΟΜΕΝ εἰς ἕνα Θεόν, Πα- Πιστεύω in the Almighty, Maker of heaven and τέρα παντοκράτορα, ποιητὴν οὐρανοῦ earth, And of all things visible and | καὶ γῆς, ὁράτων τε πάντων καὶ ἀορά 1 Cor. viii. 4-6. invisible : Gen. i. 2. Heb. xi. 3. John xiii. 13. Col. i 15. 17. 35, 36. xiv. 11. x. 30. ii. 3. 9. Col. i. 16. John iii. 13. vi. 38. i. 14. Gal. iv. 4. And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of his Father, before all worlds, God Jobs in Sui of God, Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father; By whom all things were made, Who for Joan six iis us men, and for our salvation came John xix. 38-42. down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, 1 Tim. ii. 5. 1 Cor. xv. 3, 4. Col. iii. 1. Luke i. 33. Rev. xi. 15. 2 Cor. xiii. 14. John vi. 63. John xv. 26. Rev, iv, 8. Matt. iv. 10. Acts xxviii. 25. 2 Cor. ii. 6. 17, 18. And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end. 2 Pet. i. 21. Acts ii. 38. xxii. 16. Rev. xx. 12, 13. 1 Cor. xv. 52, 53. 2 Pet. iii. 13. Heb. i 5. vi. 5. των. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, And I believe in the Holy Ghost, Καὶ εἰς τὸ Πνεῦμα τὸ ̔́Αγιον, τὸ Rev. L. 7. xxii. 20. The Lord and Giver of life, Who pro- Κύριον, καὶ τὸ ζωοποιὸν, τὸ ἐκ τοῦ Παceedeth from the Father and the Son, τρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ Who with the Father and the Son καὶ Υἱῷ συμπροσκυνούμενον καὶ συν- Filioque. together is worshipped and glorified, δοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προWho spake by the Prophets. And I φητῶν· Εἰς μίαν ἁγίαν καθολικὴν καὶ ἁγίαν not in the believe one Catholick and Apostoliek ἀποστολικὴν ἐκκλησίαν· ὁμολογοῦμεν Mark Church. I acknowledge one Baptism | ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν, for the remission of sins, And I look προσδοκῶμεν ἀνάστασιν νεκρῶν, καὶ for the Resurrection of the dead, And | ζωὴν τοῦ μέλλοντος αἰῶνος. ̓Αμήν. the life of the world to come. Amen. The Salisbury Latin version of the Nicene Creed was as follows:- Liturgy of St. "Credo in unum Deum, Patrem omnipotentem, factorem cœli et terræ, visibilium omnium et in- Salisbury Use. visibilium. 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. always been given by the Church to the Eucharistic dispensation of the Gospel: doubtless from a recognition of the solemn association between such an use of it and the Personal Word of God, Whose message it is. In the Eastern Church the Book of the Gospels is carried in procession to the Altar, this rite being called the Little Entrance, as the procession of the Elements to the Altar is called the Great Entrance. In the Church of England lighted tapers used to be held on either side of the Gospeller while he was reading, and Incense burned, to signify that the Gospel is from Him Who is the Light of the World, and that the reading of it is a memorial offered before God. The versicle, "Glory be to Thee, O Lord," is also handed down to us from the ancient Church, was printed in the earlier Prayer Books, and has been retained with a firmer hold than most ritual traditions by subsequent generations. Standing at the Gospel is a custom significant of this reverent instinct of the Church. The historian Sozomen, who wrote in the fifth century, knew of only one exception to this custom, which was that of the Bishop of Alexandria. St. Chrysostom bids the people "stand with soul and ear erect" when the Gospel is read, and in the Apostolical Constitutions of the fifth century is the direction, "When the Gospels are in reading, let all the Priests and Deacons, and all the people, stand up in great quietness; for it is written, 'Be still, and hearken, O Israel:' and, again, 'But do thou stand here and listen!"" Upon this custom Hooker writes, "It sheweth a reverend regard to the Son of God above all other messengers, although speaking as from God also. And against Infidels, Jews, Arians, who derogate from the honour of Jesus Christ, such ceremonies are most profitable." At the end of the Gospel, the Celebrant moves to the centre of the Altar, to say the Creed. In Merbecke, and in all other Services, the first words of the Creed, "I believe in God the Father," are assigned to the Priest alone, the Choir and people joining in at the next words. |