Roman rites. It appears also, that the names of those who offered were recited after their oblations had been commended to the acceptance of God in the canon', as we find to have been the case afterwards at Rome; and not before the canon, as in the Gallican and Spanish liturgies. As far then as the testimony of Innocentius goes, it proves the substantial conformity of the Roman rite at the beginning of the fifth century with that at the end of the same century. The deficiency of more ancient evidence, at least of any generally known, forbids me to penetrate further into the darkness of antiquity. I leave to those who are more interested in the subject, the task of investigating minutely the writings of those Fathers who lived in Italy and Sicily, and whose works may be supposed to throw light on the ancient Roman liturgy. Suffice it to say, that this liturgy was substantially the same in the time of Gelasius as it was in that of Gregory, that it appears to have been the same in the time of Innocentius at the beginning of the fifth century, and was esteemed at that time, and in the subsequent age, to be of apostolical antiquity. But though we are left at the end of the four first centuries by Innocentius, the earliest Roman writer who has been quoted as alluding to the liturgy, we may, perhaps, by looking in another direction, acquire some further information on the subject. The period at which Christianity penetrated into Africa is uncertain; but it is very likely that the first missionaries may have come from Rome, as being the nearest apostolical church, and abounding in every thing which could assist such an enterprise. It is probable, for the same reasons, that the first bishops of Africa may have been ordained at Rome. These circumstances would induce us to conjecture, that the African liturgy was originally the same as the Roman; and in fact it appears, from an investigation of the few notices relative to the liturgy which are extant in the writings of the African Fathers, that the Roman and the African liturgies were alike". If we consider the independence of the African churches in the time of Cyprian, A.D. 250, and therefore the improbability that they should have received their liturgy from the church of Rome, unless it had been brought by their first bishops; and if we reflect that these bishops must have been ordained long before the time of Cyprian and Tertullian, we may perhaps see some reason for tracing back the general order and substance of the ancient Roman liturgy, as used in the time of Gregory the Great, to the second century. Another proof of the antiquity of the same liturgy is derivable from the liturgy of Milan, commonly called the Ambrosian. Various circumstances Various circumstances prove the great u See section viii. of this Dissertation. antiquity of the latter formulary, and its diversity from the Roman, at least since the time of Gregory the Great, but probably from the fifth century. Yet the Milan liturgy is evidently derived originally from the Roman", and as the bishop of Milan possessed the authority of patriarch or exarch over the Italic diocese, and was not ordained by the patriarch of Rome, but perfectly independent of him, there seems no more probable way of accounting for the use of the Roman liturgy during the primitive ages in the Italic diocese, or all the north of Italy, than by supposing that it was introduced by the first bishops, who were probably ordained at Rome. Combining these circumstances together, there seems nothing unreasonable in thinking that the Roman liturgy, as used in the time of Gregory the Great, may have existed from a period of the most remote antiquity; and perhaps there are nearly as good reasons for referring its original composition to the apostolic age, as there are in the case of the great oriental liturgy, which I have noticed in the three first sections of this Dissertation. That several particular words and expressions and prayers were of a more recent date, is indeed apparent. We are well aware that the primitive liturgies were not committed to writing at first, but to memory; and thus, of course, many variations would be introduced; yet the principal substance and order might still be preserved; and it is only for the antiquity of the main order that I contend, not for that of every individual part. Let us, then, examine briefly the order of this ancient liturgy, omitting those parts which appear ▾ See section vii. from competent evidence to have been introduced after, or not very long before, the time of Gregory the Great. It began at first with a collect, and lessons from Scripture, amongst which a psalm was read or sung, until early in the fifth century an anthem or psalm was appointed to precede them". Then followed the sermon, the dismissal of catechumens, and silent prayers made by the priest and people; after which, the oblations of the people, consisting chiefly of bread and wine, were received while the offertory was sung. The elements being selected from these, and placed on the altar, the priest read the collect called "secreta," or super The preparations, Psalm Judica, Confiteor, &c. preceding the anthem called Introitus in the Roman liturgy of modern times, are little older than the eleventh century. The Introit was appointed by Cœlestine, bishop of Rome, A.D. 423."Hic -constituit ut Psalmi David 150 ante sacrificium psallerentur antiphonatim ex omnibus, quod antea non fiebat, sed tantum Epistolæ beati Pauli recitabantur, et sanctum Evangelium." Vita Coelestini e libro Pontificali. Labbe, Concilia, tom. ii. p. 1610. Compare Missale Romanum, ordo Missæ, p. 187, 188. The Kyrie eleëson had been introduced from the East into the Roman church before the year 529, when it is mentioned by Concil. ii. Vasens. canon 3. Gregory the Great, Ep. ad Jo. Syracus. Ep. xii. lib. ix. edit. Benedict., says that they repeated it at Rome differently from the Greeks, namely, by saying Christe eleëson as often 66 as they said Kyrie eleëson. oblata," and then began the preface or thanksgiving, with the form "Sursum corda," &c.; at the close of which the people chanted the hymn "Tersanctus"." The canon now commenced with commending the people's gifts and offerings to the acceptance of God, and prayers for the king and the bishop, with a commemoration of the living, and especially of those who had offered liberally. This was succeeded by a prayer, that the oblation of bread and wine might "be made to us the body and blood of Jesus Christ our Lord God." The commemoration of our Saviour's deeds and words in celebrating the eucharist followed. After which came an oblation of the sacraments, as a sacrifice of bread and wine, and a petition that they might be presented by the angels on the altar in heaven. Then followed a commemoration of the departed faithful, and prayer for communion with them. The canon being now completed, the bread was broken, and divided into portions for distribution, and then the Lord's Prayer was recited". After which, the clergy and people interchanged a kiss of peace, and all communicated, and the priest concluded the office with a short prayer. This we may certainly affirm to have been the order and substance of the Roman liturgy in the fifth century, |