and flesh is one man so God and man is one Christ.

Who suffered for our salva

:

tion descended into hell, rose again the third day from the dead.

He ascended into heaven, he sitteth on the right hand of the Father, God Almighty: from whence he shall come to judge the quick and the dead.

At whose coming all men shall rise again with their bodies and shall give account for their own works.

And they that have done good shall go into life everlasting and they that have done evil into everlasting fire.

This is the catholic faith: which except a man believe faithfully he cannot be saved.

et caro unus est homo: ita Deus et homo unus est Christus,

Qui passus est pro salute nostra, descendit ad inferos : tertia die resurrexit a mortuis.

Ascendit ad coelos, sedet ad dexteram Dei Patris Omnipotentis: inde venturus est judicare vivos et mortuos.

Ad cujus adventum omnes homines resurgere habent cum corporibus suis : et reddituri sunt de factis propriis rationem.

Et qui bona egerunt ibunt in vitam æternam : qui vero mala, in ignem æternum.

Hæc est fides catholica, quam nisi quisque fideliter firmiterque crediderit: salvus esse non poterit.

Gloria Patri, et Filio: et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper et in sæcula sæculorum.

THE APOSTLES' CREED.

This primitive Creed of the Italian and Roman churches has long been used by the church of England in nearly the same position which it occupies at present. Until the reform of the English offices in the reign of Edward the Sixth, it followed the Lord's Prayer, amongst those prayers which it

now precedes". This position of the Apostles' Creed had been customary in the ages preceding the Norman conquest, as we may see by the AngloSaxon offices*. Amalarius also, A.D. 820, speaks of the Creed as following the Lord's Prayer amongst the prayers of Prime".

SECTION XV.

THE PRAYERS.

These prayers, including the lesser Litany, the Lord's Prayer, and the versicles and responses, came at the end of the office, according to the ancient English rites, and they still preserve the same position. Formerly, however, the Apostles' Creed occurred in this part of the service, from whence it was transferred to its present position. From these Prayers also the Confession and Absolution were removed and replaced by superior formularies at the commencement of the whole office. All this part of the service is very ancient in the morning offices of the western churches. Amalarius, A.D. 820, and Benedict, A.D. 530, both speak of the lesser Litany, "Lord, have mercy upon us," &c. and the Lord's Prayer, as occurring in this place; the councils of Girone, A.D. 517, and Toledo, A.D. 633, prescribed the latter; both also are found in monuments of

w Breviar. Sarisb. Psalt. fol. 13. Breviar. Eborac. fol. 251. * Appendix to Hickes's Letters, ad primam.

y Amalar. de Eccl. Off. lib. iv. c. 2.

Brev. Sarisb. Psalt. fol. 13. Breviar. Eborac. fol. 251. Breviar. Herefordens. ad primam.

S. Benedict. Regula, c. 17.

c. 13. Amalarius de Eccl. Off. lib. iv. c. 2.

b Concil. Toletan. iv. c. 9. Concil. Gerundens. can. 10. "Item nobis semper placuit observari, ut omnibus diebus post Matutinas et Vesperas Oratio Dominica a sacerdote proferatur."

the Anglo-Saxon church. The versicles which follow the Lord's Prayer are described by Amalarius, who wrote in A.D. 820d; and they are found in the Anglo-Saxon offices: they varied, however, in different churches of the West, even where the same prayers in general were used; but all our versicles and responses are found in the ancient ritual of the English churches, both before and after the Norman conquest; and they occurred in the same place which they occupy at present.

Then the priest standing up Erigat se sacerdos solus sic

Priest. O God, make clean

our hearts within us.

Answer. And take not thy

holy Spirit from us.

Cor mundum crea in me, Domine.

Et Spiritum sanctum tuum ne auferas a me P.

SECTION XVI.

THE COLLECTS.

The position of the collects (orationes) in the English offices is precisely the same as in the ancient offices of the churches of Sarum, York, &c. ; namely, after the prayers (preces). It is not very easy to trace the antiquity of this custom of repeating collects at the end of the service. It has certainly, however, prevailed in these churches, even during the period preceding the Norman conquest'. Amalarius, A.D. 820, speaks of the "oratio consueta," or customary collect after the office of matins; and he also speaks of a prayer, or collect, and benediction, which always were repeated at the end of the offices. John Bona endeavours to prove that the collect is mentioned by Benedict, when he directs that the Gospel should be read at the end of nocturns, and the Benediction being given, they should begin matins. Bona explains this benediction to mean a prayer; for Amalarius in one place says that the prayer of the priest is called by two names,

not know what Burnet means by stating that this response was made in the year 1549, on the occasion of political oc

currences

Brev. Eborac. fol. 251. Offic.
Anglo-Sax. ad primam.

9 Brev. Sar. fol. 9. 13. 22. Brev. Eboracens. fol. 252.

Officium Anglo-Sax. ad primam. Appendix to Hickes's Letters.

r for this answer is found in all the foreign breviaries, in the Salisbury primer, and in the primer of Henry VIII. See Burnet's Hist. Ref. p. ii. b. i. anno 1549."

P Brev. Sar. Psalt. fol. 13.

s Amalar. de Eccl. Off. lib. iv. c. 12.

t Amalar. lib. iv. c. 45.